Any group of persons β prisoners, primitives, pilots, or patients β develop a life of their own that becomes meaningful, reasonable and normal once you get close to it.
Erving GoffmanRead
Approved attributes and their relation to face make every man his own jailer; this is a fundamental social constraint even though each man may like his cell.
Interpretation
Societal norms can restrict individual freedom, yet some may find comfort within these constraints.
In this quote, Erving Goffman emphasizes how societal expectations and approved attributes can serve as self-imposed limitations, akin to being a jailer to oneself. While these constraints may be universally applicable, individuals might also find solace and identity within their 'cells,' suggesting a complex relationship between societal norms and personal comfort.
In practice
In a speech about personal growth, one might say, 'As Goffman suggests, we are all our own jailers, conditioned by society, yet we can choose to redefine our cells.'
Any group of persons β prisoners, primitives, pilots, or patients β develop a life of their own that becomes meaningful, reasonable and normal once you get close to it.
And to the degree that the individual maintains a show before others that he himself does not believe, he can come to experience a special kind of alienation from self and a special kind of wariness of others.
When a stranger comes into our presence, then, first appearances are likely to enable us to anticipate his category and attributes, his 'social identity' - to use a term that is better than 'social status' because personal attributes such as 'honesty' are involved, as well as structural ones, like 'occupation.'
I assume that the proper study of interaction is not the individual and his psychology, but rather the syntactical relations among the acts of different persons mutually present to another.
By definition, of course, we believe the person with a stigma is not quite human. On this assumption we exercise varieties of discrimination, through which we effectively, if often unthinkingly, reduce his life chances.
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
I know what you want. You want a story that won't surprise you. That will confirm what you already know. That won't make you see higher or further or differently. You want a flat story. An immobile story. You want dry, yeastless factuality.
We need not wait for the world to become more mystical; the world is mystical. Our problem is not that the world lacks magic; our problem is that we don't believe in its magic. We do not show up fully for life, and then wonder why life is not showing up more fully for us.
Our world, like a charnel-house, is strewn with the detritus of dead epochs.
Who knows if to live is to be dead, and to be dead, to live? And we really, it may be, are dead; in fact I once heard sages say that we are now dead, and the body is our tomb.
When I was doing missionary work when I was younger, which started this obsession of mine with the literature of witness, I was a translator for a missionary group, and I spent years in a Tijuana dump. People were really thrown by the fact that the Mexican poor, many of them pureblood indigenous people, seemed happy.
Every little increase in human freedom has been fought over ferociously between those who want us to know more and be wiser and stronger, and those who want us to obey and be humble and submit.
Subscribe for the occasional hand-picked quote. No noise.