Social Construction Of Deviance

Among any community there is a set of boundaries that must be respected under penalty of being labeled as deviant. Consequently, a community will create agencies of control in order to punish and fight against all the forms of behavior considered as deviant. In his Study in the Sociology of Deviance, Kai T. Erikson defends the point that deviant forms of behavior are a natural and beneficial part of social life. One of his main arguments is that, in our modern society, “the agencies of control often seem to define their job as that of keeping deviance within bounds rather than obliterating it altogether” (Wayward Puritans 24:2). Now, what if society gave to its agencies of control the role of annihilating deviance? What if the set of

Wilton later describes how, by turning away from the heterosexual male-female institution, women are taking a crucial step on the path of liberation. Although a woman may be content having relations with a male, the male’s dominant role in society should be enough persuasion for the former to leave such structured relationship so as to explore a freer partnership that goes against societal expectations.

The Three Main Theories of Deviance and Their Strengths and Weaknesses A functionalist analysis of deviance looks for the source of deviance in the nature of society rather than in the biological or psychological nature of the individual. Although functionalists agree that social control mechanisms such as the police and the courts are necessary to keep deviance in check, many argue that a certain amount of deviance can contribute to the well-being of society. Durkhiem (1895) believed that: * Crime is an 'integral part of all healthy societies'.

Roderick Ferguson’s article, “Nightmares of the Heteronormative,” details the ways that the categories of home and domesticity are constructed in a manner made to be accessible by people of color, using the queer of color critique. Similarly, Kimberle Crenshaw’s “Mapping the Margins” coins intersectionality to explore the ways that sexism and racism intersect to produce the doubly marginalized experience of being a woman of color.

In “Intro-How Sex Changed: A History of Transsexuality in the United States,” Joanne Meyerowitz writes about the beginnings of transsexuality. She beings the article by defining cross-gender identification, as “the sense of being the other sex, and the desire to live as the other sex” (Meyerowitz 432), while transsexuality, “being the quest to transform the bodily characteristics of sex via hormones and surgery” (Meyerowitz 432). According to Meyerowitz, transsexuality began in the early 20th century. Experiments on changing sex, began in europe on animals. Then in 1920, on humans. Joanne Meyerowitz writes that “the debate on the visibility and mutability of sex” began after Christine Jorgensen, an american who went to Denmark to get a sex change in 1950, became a media sensation in America. While professionals were figuring this out, people “who identified as transsexuals, transvestites, lesbians, and gay men” (Meyerowitz 433) were having the conversation and creating the language within themselves. This conversation on sex change, occurred alongside the sexual revolution in the 60’s, opening “the movement of the organizing of programs, clinics, conferences, and associations to promote study of and treatment for transsexuals” (Meyerowitz 434).

Some skeptics such as Audre Lorde: may, argue that the focus of Larsen’s novella focused primarily on the juxtaposition of race and sexual identity of Black feminism in the early twentieth century. However, Larsen makes use of unstable identities that can been seen through the passage via Brian Redfield and John Bellew. The husbands’ envelope the extent of male privilege and contrarily shows their means of working against it. By exploring these men, it offers a more critical view to understanding Clare and Irene

This essay will critically analyze the various forms of oppression that are set out through Audrey Lorde’s concept of the “mythical norm” as discussed by Barbara Perry. Through the “mythical norm”, it can be seen that oppressions exists through the forms of racism and sexism which are exhibited through many scholarly texts and articles. Racism can be seen as a means of privilege and power that is given to individuals who coincide with the criteria of societies norm. In this case, these individuals consist of white, heterosexual, male beings who unknowingly oppress their racialized counterparts. Oppression can also be seen through the form of sexism. Sexism looks at the injustice and inequality of male dominance over female, which results to men being more privileged and advantaged in society over women who are disadvantaged. Therefore, privilege and power is obtained by those who coincide with the concept of the “mythical norm”, leaving minority groups who do not coincide with this conception oppressed through the forms of racism and sexism.

For centuries and even today, gender inequality and racial prejudice continue to exist. Throughout time these concepts have overlapped and intertwined, each other creating complex interactions and a negative influence upon society. In the 1980s, Kimberle Williams Crenshaw through her article, named Mapping the Margins: Intersectionality, Identity Politics, and Violence Against Women of Color, introduced the term “Intersectionality.” Intersectionality, is the theory of how different types of discriminations interact thus, goes hand in hand with Judith Butler, in her article titled “Performative Acts and Gender Constitution: An Essay in Phenomenology and Feminist Theory” which expresses the term “gender acts” and helps decipher a probable cause of the many discriminations faced in contemporary society. Since both gender inequality and racial inequality share a common thread, I believe that what intersectionality represents will help understand Judith Butler’s view on gender classification and the dynamic it’s caused on our social and political formation.

Gender is socially constructed whereby men and women are explicitly organized and conceptualized by social groups. Women are negatively stereotyped as being ‘feminine’ and are socially stigmatized if they fail to conform to this culturally specific concept of being a woman. On the other hand, men are expected to portray power and assertiveness that has become largely accepted by society as part of a man’s identity. In Mendoza-Denton’s Homegirls (2014), the gang girls demonstrate power in a unique and socially unacceptable fashion. Similarly, African-American drag uses tools of feminine gender performance to demolish the hegemonic masculine gender roles (Barrett, 1998). Furthermore, the use of style shifting across gender demonstrates it’s importance in highlighting gender norms and acquiring power and respect. In the current discussion, I examine the similarities and differences of gender identity between Mendoza-Denton’s Homegirls (2014) and The Routledge Sociolinguistics Reader (Meyerhoff & Schleef, 2010) with a focus on femininity, power and style shifting.

This disclosed Black women’s struggle to achieve the ideal of White Canadians when also in maintenance of their own distinctive identity. The daunting task to cope with society’s discrimination and at the same time,

As we all have observed, throughout history each culture or society has unique norms that are acceptable to that group of people. Therefore, to establish and come to the acceptance of these basic norms, each society must develop its’ own strategies and techniques to encourage the fundamentals of behavior, which is clear in our modern society. Most do assume that everyone in a society will follow and respect such norms. However, some tend to deviate from the adequate norms and demonstrate deviant behavior. Nevertheless, we are inclined to ask ourselves, why do people decide to violate such important standards of living?

Faderman takes a decidedly social-constructionist analysis as she examines lesbian life in Twentieth Century America, arguing from the start that its definition has less to do with innate same-sex attraction than with external sociopolitical influences. It is apparent that in the debate between the “essentialist lesbians” and “existentially lesbians” she offers no apologies (and plenty of reasons) in siding with the latter. Not only does she explore how the sub-culture continually responds to external pressures such as conservative politics and institutional biases but deeply analyzes how then the community expands and contracts to its marginalization and oppression. For instance, she describes numerous times (such as the butch/femme role enactment and the demand for a regulated sexual intercourse between women in the 1970’s) when the lesbian community – and corresponding social movement – enacts various border patrolling and internal policing to maintain its strict identity as women to keep the pressure and agents of the patriarchy outside.

In the 1998 film American History X, Derek Vineyard is paroled after serving 3 years in prison for brutally murdering two black men who were breaking into his truck. Through his Brother Danny’s narration of a paper he is writing, it is learned that Derek was the leader of a large Neo-Nazi group known as D.O.C., or Disciples of Christ, that committed many acts of racial crime throughout Los Angeles. During his time in prison Derek decides that hate is a waste of time after being violently raped by fellow white supremacists, and his only friend being a black man, who was only in prison for a misunderstanding. After getting out on parole, Derek learns that Danny is headed down the same racist path as him, and decided that he must put a stop to it. Throughout this film there are many examples of the five theories of deviance; Functional, Conflict, Labeling, Broken Windows, and Differential Association. From Derek’s initial exposure to racism, all the way to him deciding to change, all five theories are exemplified through Derek, Danny, their Father, Cameron, or the D.O.C. as a whole.

In this paper I will talk about my delinquency. For my experiment I would challenge the rule of waiting your turn in a line. Waiting in line is a common norm in which you wait in a line so those who got there first would get what they needed before you do. You see lines such as this almost everyday if its waiting in a drive through for fast food, or waiting on hold to talk to someone, or just waiting in line to check out at a store. This social norm is overall a fair way to make sure everyone gets served depending on the order of who got there first. This norm to customers would represent the value of equality. Equality means that everyone should be treated fairly and equally (Williams, 1970). For those who work in service where customers ae lining up it would be the value of efficiency. Efficiency is just the shortest and quickest way to complete a desired goal. In this case the desired goal for the employees is to serve everyone as quickly as possible. The setting I chose to challenge this norm would be at Disney’s Magic Kingdom in Orlando, Florida. To be more precise, I did this by moving ahead of those already in line to get to the end of the line where you could get onto the space mountain roller coaster.

In the United States of America, societal deviance changes nearly on a daily basis. Depending on the current culture, deviance is modified to make societal heroes like celebrities, political figures, and sport players look less deviant and more like role models for the public. The change in what is considered “normal” is customarily a result of society in general. By using a reference group of people, individuals tend to identify with those who are in the lime light. Then when that role model does something appalling, the public becomes desensitized to this behavior and its abnormality and becomes less distinct thus adding to the change in social deviances.