backstage - frontstage

civil inattention

covering

discrepant roles

essay writing

expressions given off

face

footing

forms of talk

frontstage - backstage

geosemiotics

identity politics

impression management

interaction order

meaning

normal

participant framework

personal identity

personhood

self

selfhood

social situation

social stigma

society

status

stigma

substantive and ceremonial rules

total institution

underlife

universal constraint

with

nationality

American

Canadian

occupation / innovator as

sociologist

university professor

University of Chicago

UC Berkeley

University of Pennsylvania

American Academy of Arts and Sciences

Chicago School of Sociology

innovator in the field of

symbolic interactionism

cause of death

natural causes

scientific organization

anthropologist

non-fiction writer

sociology

anthropology

Interaction Ritual

is an act in a social encounter of politely giving to another enough visual notice to demonstrate that one appreciates that the other is present but does not wish to continue the engagement.

One gives to another enough visual notice to demonstrate that one appreciates that the other is present . . . while at the next moment withdrawing one's attention from him so as to express that he does not constitute a target of special curiosity or design. (p84)

is the 'toning down' of one's stigma identity in order to conform to societal expectations.

how people present themselves in the public sphere in a way that 'tones down' their stigmatized identities and conforms to societal expectations.

is sometimes exercises, trials, tryouts, a means of displaying possibilities, not establishing fact.

So I ask that these papers be taken for what they merely are: exercises, trials, tryouts, a means of displaying possibilities, not establishing fact. Erving Goffman

is a non-controlled facial movement or expressions that are given off while that person presents himself.

Impressions Given off are defined as facial movements or expressions that are given off while that person presents himself. People can not control this impression. Impressions given off are nonverbal, presumably unintentional, whether this first impression be purposely scripted or not. Goffman concludes his essay with his thesis, he assumes that when an individual appears before others he will have many motives for trying to control the impression they receive of the situation (16).

is the image of the self portrayed. It is the self as presented publicly, though not necessarily intentionally.

Face. This is the image of the self that is presented. Goffman here connects it to approved social attributes, although later he notes how it may not always be the approved or expected attributes that are portrayed. Face is what others assume and it is the image that others see or consider to have been expressed by the actor. Note 'effectively' (2nd line of last paragraph, p. 5) so that it is what is portrayed, not necessarily what was intended, that is, it is the image of self portrayed.'

is interactions between the stigmatized, the normals, and the fellow travelers to the stigmatized.

Goffman introduced the term 'identity politics' to characterize the interactions between the stigmatized, the 'normals' and the 'own' (who understand the world of the stigmatized without being stigmatized themselves). In the latter part of Stigma Goffman suggested that we are all, to some degree, stigmatized. At best we are 'discreditable' if we are not already 'discredited'.

is the largely invisible and unspoken norms and rituals (such as greetings and salutations) that members of society follow while in face-to-face situation.

interaction order,' a more specific part of the 'social order.' In exploring the interactional order, Goffman tried to answer the basic sociological question initially raised by Emile Durkheim: what makes society possible' For Goffman, the answer does not lie at the level of macrosociological structures but at the interaction level. The interactional order is the largely invisible and unspoken norms and rituals (such as greetings and salutations) that members of society follow while in situation of what Goffman calls co-presence (face-to-face situations between two or more people). For Goffman, these norms constitute the grammar of interaction so that interactions are not driven by social actors' individual motives and intentions but by their management of invisible situational norms and the impact of these norms on the self.

For Goffman, meaning is created through performances (1973).

is, along with the stigmatized, not persons, but perspectives.

The normal and the stigmatized are not persons, but perspectives. Erving Goffman

is contrasted with status in that status is backed by the solid buildings of the world while personal identity resides in the cracks.

Our sense of being a person can come from being drawn into a wide social unit... our sense of selfhood can arise through the little ways in which we resist the pull. Our status is backed by the solid buildings of the world, while our sense of personal identity often resides in the cracks Erving Goffman

is a sense arising from how we are drawn into a wide social unit... our sense of selfhood can arise through the little ways in which we resist the pull.

is not an organic thing that has a specific location, whose fundamental fate is to be born, to mature, to die... it is a dramatic effect arising diffusely from a scene that is presented.

The self. . . is not an organic thing that has a specific location, whose fundamental fate is to be born, to mature, to die... it is a dramatic effect arising diffusely from a scene that is presented. Erving Goffman

is the individual's personal possession, in that it defines the individual and provides the individual with 'security and pleasure.'.

For Goffman, the self is the individual's personal possession, in that it defines the individual and provides the individual with 'security and pleasure.' But he also notes that it is social, it is given to the individual by others, and can be withdrawn by them. That is, if the self is the images of self that are perceived by others as the face of the individual, then this can be maintained or destroyed. In any case, it is a social self connecting the individual to social interaction and the wider society. There is no self without social interaction, so the self is flexible but also constrained.

is that which arises through the little ways in which we resist the pull of the social unit whereas being a person relates to how we are drawn into it.

arenas of mutual monitoring. In social situations we make 'gender displays', which indicate our alignment to cultural definitions of sex differences, typically through a series of statement and reply couplets.' (manning 133)

is the extreme disapproval or a person or group based on bodily or mental deformations or of 'tribal' or group differences.

Social stigma is the extreme disapproval of (or discontent with) a person or group on socially characteristic grounds that are perceived, and serve to distinguish them, from other members of a society. Stigma may then be affixed to such a person, by the greater society, who differs from their cultural norms.

Society is an insane asylum ran by the inmates. Erving Goffman

is organized on the principle that any individual who possesses certain social characteristics has a moral right to expect that others will value and treat him in an appropriate way.

Society is organized on the principle that any individual who possesses certain social characteristics has a moral right to expect that others will value and treat him in an appropriate way. Erving Goffman

is backed by the solid buildings of the world while personal identity often resides in the cracks.

is a deeply discrediting' attribute in relationships including abominations of the body, blemishes of character and tribal stigmata.

'deeply discrediting' attribute in the context of a set of relationships (1963:3). He distinguished three types: abominations of the body, blemishes of character and tribal stigmata (1963:4). The focus of his analysis was primarily the stigmatized person's techniques of 'information control' by which discrediting, undisclosed, information could be managed. Goffman recognized that the management of potentially damaging information was critical for three aspects of our identity: the 'personal', the 'social' and the 'ego'. Our personal identity is what makes each of us unique... it consist of 'identity pegs' (such as fingerprints) and life histories (1963:57). Our social identity is what others understand about us by virtue of the groups to which we belong. Our ego identity refers to what we think about ourselves.

Erving Goffman

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