The Declining Significance of Delinquent Labels in Disadvantaged Urban Communities1

Labeling theory posits that formal sanctions contribute negative defining information to a youth’s reputation and that novice delinquents internalize these negative appraisals. Reflected appraisals and social rejection, in turn, reinforce delinquency. In the context of severely disadvantaged inner‐city communities—where arrests have become a normal and expected ritual of male adolescence, and official labelers and labels have less legitimacy—the alleged preconditions for a “labeling” effect of an arrest are generally not met. Retrospective, personal interviews with 20 minority youth (aged 18–20) from high‐poverty urban neighborhoods, who experienced at least one juvenile arrest, suggest that juvenile arrests typically carry little stigma and do little discernible harm to self‐concept or social relationships. Micro‐level labeling theory is an inadequate framework to understand the social impact of mass criminal justice intervention in inner‐city communities. Whereas the individual social psychological impact of the official labeling process has weakened, the mass criminalization of inner‐city African‐American youth has exacted collective costs in terms of social exclusion and diminished social expectations.     

Prisoner Citizen: Carl Upchurch,Labeling Theory,and Symbolic Interactionism

The life of Carl Upchurch offers a personal example of labeling theory and symbolic interactionism in action. According to labeling theory, behaviors are explained by the reactions received from audiences. Three of the audiences that respond to the behavior of an individual are society at large, agents of social control, and significant others. Upchurch demonstrated how deviant behavior became normal and how being labeled deviant made normal behavior difficult. Symbolic interactionism stresses the importance of learning and social interaction and sees people as being proactive rather than reactive, active and not passive. Through his love of books, Upchurch took charge of his life and moved from being a prisoner citizen to an educator.     

Labeling in Interactional Practice: Applying Labeling Theory to Interactions and Interactional Analysis to Labeling

Labeling theory has long held a rather significant place in sociology generally, and in symbolic interaction more specifically. Yet, in its long history, labeling theorists have seldom considered how interactional contexts mediate the effective application of labels. Similarly, labeling theory, with its focus on deviance, has largely neglected positive instances of labeling. In this article, I consider an instance of labeling in a tutoring session and show how the local interactional context of the application of a label is accomplished such that the label “smarter than you think” is made to stick to the student. In doing so, I demonstrate how labeling theory can be productively extended to consider positive labeling as well as the interactional contexts that mediate these labeling processes. In closing, I propose that this approach could help develop labeling theory into a complex and nuanced theory of the social constitution of human behavior.     

Self,Emotions, and Extreme Violence: Extending Symbolic Interactionist Theorizing

Extreme violence revolves around actions of individuals who are emotionally aroused and willing to kill themselves, if need be, to inflict harm on enemies. Terrorism, gangbanging, and genocide are conspicuous examples of extreme violence. This violence is ultimately driven by repressed negative emotions about self that are transmuted into variants of anger and combinations of anger with satisfaction‐happiness to produce emotions such as hatred, righteous anger, and vengeance. This theory combines symbolic interactionism's emphasis on identity and self with key ideas from gestalt theories, psychoanalytic theories, and interaction ritual theory as well as data from primatology, evolutionary biology, and neurology. I explain extreme violence as the outcome of several converging forces: the neurological capacity for humans as evolved apes to experience and express a large palate of high‐intensity emotions, the experience of shame in key institutional spheres, the repression of shame (and, at times, guilt and alienation as well as other highly charged negative emotions), the intensification and transmutation of these repressed emotions into variants and elaborations of anger, the making of external attributions blaming external targets for negative experiences, the portrayal of these targets in highly negative terms, and the charging up of positive emotions in interaction rituals directed at inflicting harm on external enemies.     

Social Feedback and Self‐Appraisals: Current Status of the Mead‐Cooley Hypothesis

Mead and Cooley propose that feedback from significant others provides the basis for individuals' self‐appraisals. I review research regarding (a) associations between others' judgments and individuals' self‐appraisals; (b) when others express or withhold feedback; and (c) when individuals accept or reject feedback. Research shows that others' judgments and self‐appraisals are moderately associated, though self‐ratings correspond more to perceived than to actual views by others and influences are multidirectional. Others' expressions of feedback vary across situations, depending in part on closeness of relationships and the sender's emotions. Peoples' tendencies to accept or reject feedback also vary by closeness, emotional reactions, and feedback valence. I conclude by evaluating the current status of the Mead‐Cooley perspective.     

Reconceptualizing the Self Phenomenon: Toward an Emic Conception of the Self

In sociology, the self has been conceptualized as either self‐concept or the process of self‐reflectivity. Both notions of the self have been traced to the early thinkers—William James, Charles H. Cooley, and George H. Mead—who laid the foundation for the scientific study of the self phenomenon. In this article, I propose a revised conception of the self based on a re‐reading of the classics. I argue that the self is related to but not the same as self‐concept or the process of self‐reflectivity. The self is an emic object, that is, the entity that one takes oneself to be. More specifically, the self is the empirical existence of an individual perceived by the individual to be his or her own. As the identity the individual finds in his or her existence in a world shared with others, the self is a product of both self‐reflection and self‐enactment. Implications of this reconceptualization for some broad issues related to the self phenomenon are also discussed.     

Sketching as Autoethnographic Practice

This article is an “autoethnographic sketch” that “draws out” substantive observations about the “sketchy” character of concepts such as identity, theory, self, and society. Using vignettes from my experiences as an art student, post‐structuralist theory, and symbolic interaction, I render a brief sketch of how autoethnography and other representations of self can be conveyed in a layered process. The materials in each vignette may not seem to be consistent with or related to the other layers, but as each layer is superimposed on the others, an image or impression emerges from the whole. By presenting these materials in this way, the format or metaphor of sketching offers autoethnographers the possibility of doing analysis and evocation, while leaving open other interpretive possibilities. Artificial closure is not imposed on the final product. I also briefly sketch how self and society exist sous rature and in différance to each other, thus making autoethnographic sketching a useful tool for symbolic interactionists and other observers of society.     

Credibility,Agency, and the Interaction Order

There are two ways of reading Goffman—as a theorist of trust and ritual accommodation, that is, as a theorist of the interaction order, or as a theorist of deception. I suggest a way of making these two readings compatible, by arguing that Goffman was interested in what I call the “production of credibility.” Credibility is the quality of being believable, and this quality is integral to both trust and deception. Viewed in this way, Goffman explored the ways in which people make their actions convincing to other people. Although Goffman's analysis of the interaction order did not need a theory of the self, his work actually contains two quite different theories of the self: one linked to role analysis, one to his analysis of mental illness. I argue for the latter at the expense of the former. I conclude that Goffman both initiated substantive work about the interaction order and contributed to a synthesis of a theory of the interaction order and a theory of the self.     

The Role of School Contexts in Adolescents' Weight‐loss Behaviors and Self‐perceptions of Overweight

Using the National Longitudinal Study of Adolescent to Adult Health and multilevel modeling, this study investigates the role high school social contexts play in the development of adolescents' weight‐loss behaviors and overweight self‐perceptions. Overall, the results indicate that there is an important association between adolescents' weight‐loss behaviors and self‐perceptions of overweight and the weight‐related context of their school. For example, both adolescent boys and girls are less likely to engage in weight‐loss behaviors when overweight is prevalent among their same‐sex schoolmates. However, gender differences are also found. For example, while adolescent boys' self‐perceptions of overweight are significantly associated with their same‐sex schoolmates' characteristics and behaviors, this is not the case for adolescent girls. Overall, these findings suggest that meso‐level social contexts—such as schools—may be particularly important to how individuals incorporate macro‐level beliefs or values—such as gendered body ideals—into their own behaviors and self‐concepts.     

Considering Alternate Sources of Role Identity: Childless Parents and Their Animal “Kids”

Identity theory posits that role identity is negotiated between human social actors and is based in broader cultural expectations about how particular statuses should be performed. I argue that the formation of role identity in actors can also occur in relationship to nonhuman actors, if they are perceived as minded. Depending on context and human perception, identity can be formed as a result of interaction and developing “theory of mind” with nonhuman animals, directly implicating the animal. Using in‐depth interviews of childless and childfree companion animal owners, I demonstrate the existence of a parent identity in childless participants that would not otherwise be present were it not for interaction with the animal “child.” This identity is confirmed in participant narratives describing substantial behavioral output aligned with the U.S. cultural ideal of “parent.” Likewise, I find that significant others provide external support for the enactment of this role identity, allowing participants to verify self‐in‐situation. Overall, my analysis emphasizes the importance of considering nonhuman sources as occupying counterstatus positions in the formation of role identity while highlighting how these relationships affect interaction in the childfree and childless home, thus expanding scholarly understanding about both identity formation and emerging family types.     

Mediating self‐hood: exploring the construction and maintenance of identity by mothers of children labeled with autism spectrum disorder

Based on the findings of a qualitative study, this article describes how mothers of children labeled with autism spectrum disorder (ASD) mediate for their children in interactions with those who are unfamiliar with ASD. Data were collected through in‐depth interviews and participant observations. Findings indicate that mothers mediate for their children because they perceive hostility and lack of accommodation for their children on the part of unfamiliars. As they mediate, mothers attempt to construct and maintain positive identities for their children by explaining and reframing their children’s behaviors to influence the interpretations and responses of unfamiliars. I argue that in these interactions mothers function as proxy selves for their children because they are attempting to influence the perceptions others develop of their children, thus shaping their children’s social identity in the process. The findings of this study demonstrate the active, interpretive role that many mothers of children with autism play as they continually sort and assess information in order to determine what is in the best interests of their children. Further, the findings presented here demonstrate the social nature of self‐hood and identity, that all people involve others in the performance of their self‐hood. In this way and others, people labeled with ASD have much in common with those considered normal.     

Performing Beauty: Dove's “Real Beauty” Campaign

Dove, a popular beauty brand, impressed some in the advertising world with its unique “Campaign for Real Beauty” and made others cringe. But little is known about how real women respond. “Real” beauty according to Dove means various shapes and sizes—flaws and all—and is the key to rebranding, rebuilding women's self‐esteem, and redefining beauty standards. Drawing on interviews and focus groups with sixteen Canadian women and guided by social semiotics and dramaturgy, I examine Dove's presentation of beauty and women's reactions to it from a “beauty as performance” frame. This study examines processes of interpretation and finds that expressing beauty, the self, and a public image inextricably requires elements of performance.     

Disliking friends of friends in schools: How positive and negative ties can co-occur in large numbers

Current network scholarship does not explain why negative and positive ties both frequently occur in large numbers in some settings, such as schools. In the present paper, I argue that this can happen when people disproportionately send negative ties to socially close individuals (‘friends of friends’). I propose a new theory—‘intensity theory’—which argues that disliking ties disproportionately occur between friends of friends in ‘intense foci’. Intense foci are settings that concentrate social relations, and in which other people are difficult to avoid. I draw on a mixed-methods case study of a boarding school and several strands of literature to substantiate the theory. In so doing, I offer a new mechanism for the initial appearance of disliking ties, propose a contextual approach to balance theory and networks in general, and suggest a more complex view of the link between positive and negative ties.     

Cybersex: Outercourse and the Enselfment of the Body

The increased popularity of the Internet invites the possibility of repackaging familiar activities in a new medium. Sex is one such activity—an age‐old topic with a new cybertwist. The new technologies of computer‐mediated communication allow us to examine the nature of human interaction in a uniquely disembodied environment that potentially transforms the nature of self, body, and situation. Sex—fundamentally a bodily activity—provides an ideal situation for examining these kinds of potential transformations. In the disembodied context of on‐line interaction both bodies and selves are fluid symbolic constructs emergent in communication and are defined by sociocultural standards. Situations such as these are suggestive of issues related to contemporary transgressions of the empirical shell of the body, potentially reshaping body‐to‐self‐to‐social‐world relationships.     

Thinking with the Mind,Syncing with the Body: Ballet as Symbolic and Nonsymbolic Interaction

Symbolic interactionist theory describes self‐consciousness as arising through symbolic interaction. I use one empirical case, ballet training, to suggest that symbolic interaction can, by producing self‐consciousness, cultivate unself‐consciousness. Using in‐depth interviews with twenty‐three individuals reporting on training experiences in six countries and twenty‐three American states, I show that dancers can learn, through self‐conscious symbolic interaction, how it feels to embody what an audience sees, as they strive to train their bodies to portray an institutionalized aesthetic. The embodiment of technique facilitates a markedly unself‐conscious “flow” experience while performing. In contrast, having an acute awareness of embodying an incompatible physiology inhibits flow and often motivates dancers to self‐select out of ballet. These interactionist sources of “nonsymbolic” interaction both evoke and suppress “mind” through social interaction.     

Sexual motivation

We discuss the long‐standing “sex‐as‐drive‐or‐appetite” controversy—whether sexual desires may arise on their own, from internal states, or whether they only arise when attractive stimuli are presented. The issue is approached through integration of sexual motivation within an umbrella theory of motivational systems that closely follows currently dominant incentive motivation theories. In this formulation sexual motivation, like hunger or thirst, emerges from an interaction of external incentives and internal states. Deprivation acts to enhance the palatability of incentives but does not create an internal goad. That is, there is no aversive internal sensation associated with sexual deprivation. Through this perspective we integrate sex with findings from other motivational systems such as hunger or thirst and clarify otherwise puzzling phenomena: why orgasm and sexual motivation can be decoupled; how female sexual motivation arises and is similar to males'; how novel stimulation affects sexual motivation; and why measured sexual motivation seems to vary with experimental technique. Sexual self‐stimulation is accounted for under this model. Predictions are generated for the outcomes of both human and animal experiments. Finally, practical implications are discussed.     

Embodied Fluidity and the Commitment to Movement: Constructing the Moral Self through Arthritis Narratives

While biomedical research reifies bodily movement in the lives of people with chronic illness as “functional mobility,” our analysis of biographical osteoarthritis narratives uncovers a moral commitment to movement as both a moral imperative and a technique to preserve a self threatened by the limits arthritis places on daily life. A content analysis of twelve interviews with arthritis sufferers shows that, in addition to the practical and emotional challenges of living with arthritis, these actors face the daily challenge of displaying their understanding of embodied fluidity—the timely and fluid movement through time and space—as a virtuous practice. Our informants use the movement mandate—the commitment to move despite the pain it may cause—to produce themselves as competent social and moral actors sacrificing the demands of their bodies to meet social expectations, and they conduct this performance in front of several audiences: the self and specific and generalized others. For these informants, in both private and public realms, the experience and the management of pain and physical limitation are profoundly social and accountable matters, as they affect interactions with others, their own social identities and moral integrity, and their relations with self as they seek to balance their arthritis pain with their past, present, and future self‐concepts.     

Personal Acts1

Personal acts, whether carried on alone or with others, are amenable to the same mode of analysis as joint actions. They are concerted. This article deals with six dimensions of the orchestration of such concerts—self, role and role-taking, personal appearace, situations, out-of-awareness contexts, and symbols. Comments are made and questions raised about these dimensions that are not often made or raised in the literature of symbolic interaction. A rudimentary paradigm has been established which needs further systematizarjon and specification but may well guide future research even in its present state.     

Youth research on video self‐productions reflections on a social‐aesthetic approach

This article advances my thoughts on a social‐aesthetic approach within the field of youth and social research. These reflections are not primarily grounded in traditional approaches of visual sociology and anthropology but emerged from the context of media‐educational youth research in Germany. The main assumption of this article is that qualitative youth and social research in particular, which has audio‐visual self‐productions as the object, should—in view of the increasing influence media has on our perception and the way how the reality is experienced—be open to concepts of subject‐related self‐presentations. First I make an attempt to formulate a social‐aesthetic theory which focuses on the media‐ethnographical exploration of symbolic milieus. Next, I introduce projects run by media‐educational youth researchers in Germany, emphasizing the question of conceptions and methods when working with adolescent video self‐productions. The final section reflects upon the quality, the validity and the hermeneutics of self‐produced videos.     

The effectiveness of stigma coping orientations: can negative consequences of mental illness labeling be avoided?

Recent research has assigned a prominent role to labeling and stigma as factors that impair the social and psychological functioning of people officially labeled mentally ill. But can the effects of labeling and stigma be overcome by adopting a few simple approaches to coping with these problems? If so, the stigma-induced problems of social awkwardness, demoralization and unemployment emphasized by recent research may not be as severe as claimed. Using a sample of psychiatric patients, we examine this issue by assessing whether patients can ameliorate labeling effects by keeping their history of treatment a secret, educating others about their situation, or avoiding situations in which rejection might occur. None of these coping orientations were effective in diminishing negative labeling effects on unemployment or on psychological distress/demoralization. In fact, the three coping strategies show consistent effects in the direction of producing more harm than good, and with respect to withdrawal-avoidance this effect is significant. Based on these results we argue that stigma is powerfully reinforced by culture and that its effects are not easily overcome by the coping actions of individuals. Using C. Wright Mills's (1967) distinction we conclude that labeling and stigma are "social problems" not "individual troubles."