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
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.
Interpretation
The quote addresses how society views individuals with stigmas, often undermining their humanity and opportunities.
Erving Goffman's quote highlights the societal tendency to dehumanize those with stigmas, leading to discrimination that limits their life opportunities. This reflection on the social constructs surrounding stigma emphasizes the need for awareness and change, as such moments of unthinking discrimination can perpetuate inequality and suffering for those affected.
In practice
This quote could be used in a speech about mental health awareness to highlight the stigma faced by individuals.
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.
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.
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
NVC suggests behind every action, however ineffective, tragic, violent, or abhorrent to us, is an attempt to meet a need.
I donβt believe it is possible to transcend race in this country. Race is a factor in this society. The legacy of Jim Crow and slavery has not gone away. It is not an accident that African-Americans experience high crime rates, are poor, and have less wealth. It is a direct result of our racial history.
Watch them clamber, these swift monkeys! They clamber over one another and thus drag one another into the mud and the depth. They all want to get to the throne: that is their madness β as if happiness sat on the throne. Often, mud sits on the throne β and often the throne also on mud. Mad they all appear to me, clambering monkeys and overardent. Foul smells their idol, the cold monster: foul, they smell to me altogether, these idolators.
A man's shortcomings are taken from his epoch; his virtues and greatness belong to himself.
The great ideals of the past failed not by being outlived (which must mean over-lived), but by not being lived enough. Mankind has not passed through the Middle Ages. Rather mankind has retreated from the Middle Ages in reaction and rout. The Christian ideal has not been tried and found wanting. It has been found difficult and left untried.
After the conversations about Indian philosophy, some of the ideas of Quantum Physics that had seemed so crazy suddenly made much more sense.
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