Erving Goffman Quotes & Sayings

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. We construct a stigma-theory, an ideology to explain his inferiority and account for the danger he represents, sometimes rationalizing an animosity based on other differences, such as those of social class. — Erving Goffman

At the same time, minor failings or incidental impropriety may, he feels, be interpreted as a direct expression of his stigmatized differentness. Ex-mental patients, for example, are sometimes afraid to engage in sharp interchanges with spouse or employer because of what a show of emotion might be taken as a sign of. Mental defectives face a similar contingency: It also happens that if a person of low intellectual ability gets into some sort of trouble the difficulty is more or less automatically attributed to "mental defect" whereas if a person of "normal intelligence" gets into a similar difficulty, it is not regarded as symptomatic of anything in particular.31 — Erving Goffman

The world, in truth, is a wedding. — Erving Goffman

Individuals are concerned not
with the moral issue of realizing these standards, but with
the amoral issue of engineering a convincing impression that
these standards are being realized. Our activity, then, is
largely concerned with moral matters, but as performers we
do not have a moral concern in these moral matters. As
performers we are merchants of morality. Our day is given
over to intimate contact with the goods we display and our
minds are filled with intimate understandings of them; but it
may well be that the more attention we give to these goods,
th e more d is ta n t we feel from them and from those who are
believing enough to buy them. To use a different imagery,
the very obligation and profitablility of appearing always in
a steady moral light, of being a socialized character, forces
us to be the sort of person who is practiced in the ways of
the stage. — Erving Goffman

Perhaps the individual is so viable a god because he can actually understand the ceremonial significance of the way he is treated, and quite on his own can respond dramatically to what is proffered him. In contacts between such deities there is no need for middlemen; each of these gods is able to serve as his own priest. — Erving Goffman

There seems to be no agent more effective than another person in bringing a world for oneself alive, or, by a glance, a gesture, or a remark, shriveling up the reality in which one is lodged. — Erving Goffman

There is a relation between persons and role. But the relationship answers to the interactive system - to the frame - in which the role is performed and the self of the performer is glimpsed. Self, then, is not an entity half-concealed behind events, but a changeable formula for managing oneself during them. Just as the current situation prescribes the official guise behind which we will conceal ourselves, so it provides where and how we will show through, the culture itself prescribing what sort of entity we must believe ourselves to be in order to have something to show through in this manner. — Erving Goffman

Choose your self-presentations carefully, for what starts out as a mask may become your face. — Erving Goffman

For years the scar, harelip or misshapen nose has been looked on as a handicap, and its importance in the social and emotional adjustment is unconsciously all embracing. It is the "hook" on which the patient has hung all inadequacies, all dissatisfactions, all procrastinations and all unpleasant duties of social life, and he has come to depend on it not only as a reasonable escape from competition but as a protection from social responsibility. — Erving Goffman

This qualification aside, I shall use the term gathering to refer to any set of two or more individuals whose members include all and only those who are at the moment in one another's immediate presence. By the term situation I shall refer to the full spatial environment anywhere within which an entering person becomes a member of the gathering that is (or does then become) present. Situations begin when mutual monitoring occurs, and lapse when the second-last person has left. In order to stress the full extent of any such unit, I will sometimes employ the term situation at large. — Erving Goffman

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. — Erving Goffman

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. — Erving Goffman

In all of these various instances of stigma, however, including those the Greeks had in mind, the same sociological features are found: an individual who might have been received easily in ordinary social intercourse possesses a trait that can obtrude itself upon attention and turn those of us whom he meets away from him, breaking the claim that his other attributes have on us. He possesses a stigma, an undesired differentness from what we had anticipated. We and those who do not depart negatively from the particular expectations at issue I shall call the normals. — Erving Goffman

Here I want to stress that perception of losing one's mind is based on culturally derived and socially ingrained stereotypes as to the significance of symptoms such as hearing voices, losing temporal and spatial orientation, and sensing that one is being followed, and that many of the most spectacular and convincing of these symptoms in some instances psychiatrically signify merely a temporary emotional upset in a stressful situation, however terrifying to the person at the time. Similarly, the anxiety consequent upon this perception of oneself, and the strategies devised to reduce this anxiety, are not a product of abnormal psychology, but would be exhibited by any person socialized into our culture who came to conceive of himself as someone losing his mind. — Erving Goffman

All the world is not, of course, a stage, but the crucial ways in which it isn't are not easy to specify — Erving Goffman

The existence of a different value system among these persons is evinced by the communality of behavior which occurs when illiterates interact among themselves. Not only do they change from unexpressive and confused individuals, as they frequently appear in larger society, to expressive and understanding persons within their own group, but moreover they express themselves in institutional terms. Among themselves they have a universe of response. They form and recognize symbols of prestige and disgrace; evaluate relevant situations in terms of their own norms and in their own idiom: and in their interrelations with one another, the mask of accommodative adjustment drops. — Erving Goffman

The issue becomes not whether a person has experience with a stigma of his own, because he has, but rather how many varieties he has had his own experience with. — Erving Goffman

Given what the stigmatized individual may well face upon entering a mixed social situation, he may anticipatorily respond by defensive cowering. This may be illustrated from an early study of some German unemployed during the Depression, the words being those of a 43-year-old mason: How hard and humiliating it is to bear the name of an unemployed man. When I go out, I cast down my eyes because I feel myself wholly inferior. When I go along the street, it seems to me that I can't be compared with an average citizen, that everybody is pointing at me with his finger. I instinctively avoid meeting anyone. Former acquaintances and friends of better times are no longer so cordial. They greet me indifferently when we meet. They no longer offer me a cigarette and their eyes seem to say, "You are not worth it, you don't work."37 — Erving Goffman

Although the pictures shown here cannot be taken as representative of gender behavior in real life... one can probably make a significant negative statement about them, namely, that as pictures they are not perceived as peculiar and unnatural. — Erving Goffman

When an individual becomes over-involved in a topic of conversation, others are drawn from the talk to the talker. One man's eagerness is another man's alienation. Readiness to become over-involved is a form of tyranny practiced by children, prima donnas and lords, placing feelings above moral rules that should have made society safe for interaction. — Erving Goffman

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

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

A performer may be taken in by his own act, convinced at the moment that the impression of reality which he fosters is the one and only reality. In such cases we have a sense in which the performer comes to be his own audience; he comes to be performer and observer of the same show. Presumably he introcepts or incorporates the standards he attempts to maintain in the presence of others so that even in their absence his conscience requires him to act in a socially proper way. — Erving Goffman

The model of "social order." Briefly, a social order may be defined as the consequence of any set of moral norms that regulates the way in which persons pursue objectives. — Erving Goffman

Gender, not religion, is the opiate of the masses. — Erving Goffman

Stigma is a process by which the reaction of others spoils normal identity. — Erving Goffman

Man is not like other animals in the ways that are really significant: Animals have instincts, we have taxes. — Erving Goffman

When one removes this factor by surgical repair, the patient is cast adrift from the more or less acceptable emotional protection it has offered and soon he finds, to his surprise and discomfort, that life is not all smooth sailing even for those with unblemished, "ordinary" faces. He is unprepared to cope with this situation without the support of a "handicap," and he may turn to the less simple, but similar, protection of the behavior patterns of neurasthenia, hysterical conversion, hypochondriasis or the acute anxiety states.17 — Erving Goffman

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

The stigmatized individual is asked to act so as to imply neither that his burden is heavy nor that bearing it has made him different from us; at the same time he must keep himself at that remove from us which assures our painlessly being able to confirm this belief about him. Put differently, he is advised to reciprocate naturally with an acceptance of himself and us, an acceptance of him that we have not quite extended to him in the first place. A PHANTOM ACCEPTANCE is thus allowed to provide the base for a PHANTOM NORMALCY. — Erving Goffman

In reviewing his own moral career, the stigmatized individual may single out and retrospectively elaborate experiences which serve for him to account for his coming to the beliefs and practices that he now has regarding his own kind and normals. — Erving Goffman

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

We are all just actors trying to control and manage our public image, we act based on how others might see us. — Erving Goffman

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

When persons are present to one another they can function not merely as physical instruments but also as communicative ones. This possibility, no less than the physical one, is fateful for everyone concerned and in every society appears to come under strict normative regulation, giving rise to a kind of communication traffic order ... — Erving Goffman

It is important to stress that, in America at least, no matter how small and how badly off a particular stigmatized category is, the viewpoint of its members is likely to be given public presentation of some kind. It can thus be said that Americans who are stigmatized tend to live in a literarily-defined world, however uncultured they might be. If they don't read books on the situation of persons like themselves, they at least read magazines and see movies; and where they don't do these, then they listen to local, vocal associates. An intellectually worked-up version of their point of view is thus available to most stigmatized persons. A comment is here required about those who come to serve as representatives of a stigmatized category. Starting out as someone who is a little more vocal, a little better known, or a little better connected than his fellow-sufferers, a stigmatized person may find that the "movement" has absorbed his whole day, and that he has become a professional. — Erving Goffman

In our society, defecation involves an
individual in activity which is defined as inconsistent with
the cleanliness and purity standards expressed in many of our
performances. Such activity also causes the individual to
disarrange his clothing and to 'go out of play, that is, to
drop from his face the expressive mask that he employs in
face-to-face interaction. At the same time ic becomes difficult
for him to reassemble his personal front should the need to
enter into interaction suddenly occur. Perhaps that is a
reason why toilet doors in our society have locks on them. — Erving Goffman

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