Analysis Of Stanley Cohen 's ' Folk Devils And Moral Panics '

The primary drug user in the 1960s was the male college student involved in politics. Richard Flacks states "The increasingly common use of marijuana and psychedelic and mood-manipulating drugs on college campuses and among youth in general needs no documentation."8 Lance Christie, a drug researcher, said "A student who bought into the drug culture in the 1960s was buying into an elitist high-performance group."9

Throughout this essay the sociological imagination is used to analyse the historical, cultural and structural reasons for drug use and abuse. Within this parameter the sociological imagination is applied, using studies research conducted in the United Kingdom, Australia, Russia and the United States. The sociological imagination was defined by Charles Write Mills as a ‘quality of mind’. (Mills quoted by Germov, Poole 2007: 4 ) It is stimulated by an awareness to view the social world by looking at how one’s own personal problems and experiences form a relationship to the wider society. In Victorian society the majority of people believed there was no ‘drug problem.' (Berridge, 1999) The substances used in Britain at the time like opium

This is written as if not a call to action, then a call to galvanize. The purposes of this report is to enable readers to through empirical and contextual description see the war on drugs for what is really is: a public relations ploy whose end results are not fighting drugs, but

36). They also characterized moral panics using the following five features: “Concern”, “Hostility”, “Consensus”, “Disproportionality”, and “Volatility”, which typically occur sequentially. Moral panic itself is defined by Cohen as when “a condition, episode, person or group of persons emerges to become defined as a threat to societal values and interests” (Burns and Crawford, 1999, p. 148). The subject and duration of a moral panic varies. It may be new or it can be something that has existed for a while but only for a certain time is it seen to be problematic. It can suddenly appear then quickly disappear or it may produce noticeable differences in law or in society (Burns and Crawford, 1999, p. 148). It can be proven both, the Burns and Crawford article entitled “School Shootings, the Media and Public Fear: Ingredients for a Moral Panic,” and the Brezina and Phipps article entitled “False News Reports, Folk Devils and the Role of Public Officials: Notes on the Social Construction of Law and Order in the Aftermath of Hurricane Katrina.” fully demonstrate the social reaction to the event they are describing meets the definition of a “moral panic” according to the definition by Cohen (Burns and Crawford, 1999, p. 148) and Goode and Ben-Yehuda’s five features (Steeves and Milford,

Carl Deuker was born in San Franscisco on August 26, 1950. He was raised in Redwood City, California. He is the son of Jack Deuker and Marie Milligan Deuker. He attended the University of California, Berkeley majoring in English. He describes himself as a classic second-stringer who wasn’t very athletic. Carl is currently teaching junior high English and physical science in Northshore School District outside of Seattle. He is also, the author of Heart of a Champion, Night Hoops, Painting the Black, High Heat, Runner, and Swagger. On the Devil’s Court was a YA book of the year in South Carolina.

Critcher, C (2008) Moral Panic Analysis: Past, Present and Future Swansea University: Blackwell Publishing. Available from: http://www.penelopeironstone.com/Critcher.pdf [Accessed 2

“We wore torn-up leather jackets, slouched around with toothpicks in our mouths, sniffed glue and ether and what somebody claimed was cocaine. When we wheeled our parents whining station wagons out onto the street we left a patch of rubber half a block long. We drank gin and grape juice, Tango, Thunderbird, and Bali Hai. We were nineteen. We were bad. We read Andre Gide and struck elaborate poses to show that we didn’t give a shit about anything.” (Boyle 129)

A moral panic is the public’s response to problems that seem threatening to the society. Moral panics are used by the media, however people are likely to panic out of proportion due the way it is upheld.

Oftenly people within a culture create its own organizing principles and definitions when certain things occur that affect a community and/or society simultaneously, one of them being moral panics. Erich Goode and Nachman Ben-Yehuda introduces us to the concept of moral panics and what they consists of in their article “Moral Panics: Culture, Politics, and Social Construction”. According to the author 's, moral panic is an exaggerated response or concern by the public to an issue that is seen as threatening the moral standards of society, however the harm exposed may be minimal to none, usually ignited by the media, higher officials, action groups and so forth . Moral panic has become a well-known word often used to categorize social problems that we are exposed to today. Here, we see some examples of the three theories: the grassroots model, the elite-engineered model, and the interest-group theory, and how they are present in our lives today.

A moral panic develops in a society when there is some type of threat looking to harm the society in some way. The threat of a nuclear attack by the USSR and its possible plan to control society through communism aided in the development of a moral panic during the Cold War era (Cold War History). American fears continued to grow as the relationship between the two countries became very tense (Hadley). During the Cold War era, the public

Michael Tonry in his book “Thinking About Crime” brings up the subject of moral panics (pg 86). A moral panic as defined by Stuart Hall is as follows

How did the sociologist Stanley Cohen define the concept moral panics? What, if any, is its continued relevance? Discuss with reference to sociological research.

In other words it can be said that the drug hysterias that sweep the US can be safely ignored if focus is instead on the ethical concerns of social marginalisation that cause the addictions and abuse such as poverty and racism (Room, 2005).

Since Talcott Parson is a functionalist who believes each individual needs to contribute to the collective whole to maintain a functional society, he would view deviance as harmful. However, Parsons would also think of deviance as useful, as it reinsures the collective’s norms. On the other hand, Herbert Blumer, a symbolic interactionism, would propose that individuals have given drugs diverse and subjective symbols; some might view them as blissful others might think of them as dangerous and repulsive. However, Blumer would also say that one’s interpretation of a symbol is not permanent therefore, people’s ideas around deviance and drugs could change. Lastly, George C. Homans, who is an exchange/rational choice theorist, would say deviance

Moral panics have been a topic of interest by those who are concerned with criminal and deviant behavior for many years. The term first appeared in criminology in a book written by Stan Cohen, in 1972 and involved a general misinterpretation of the situation, with an exaggerated reaction to a perceived threat, when the actual threat that is being offered (Cohen, S., 1972) (Walters, R., & Bradley, T., 2005). This essay will attempt to explore this concept in further detail, with regards to the literatures findings and explanations of the motives, processes and finer details of a moral panic. It will then explain the media’s role in perpetuating the cycle that is involved with a moral panic. This will include the justification that is used by those in media roles, and the “melodrama” (Anker 2005) (Wright, S., 2015) that is often used in the reports of the issues that give rise to the panics. Lastly, the outcomes of the media’s influential role in the process will be examined through the literature, and also through examples of moral panics in recent settings. This will hopefully provide an overall understanding of the development, perpetuation, and lasting effects that are involved in a moral panic.