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Deviance or the sociology of deviance [1] [2] explores the actions or behaviors that violate social norms across formally enacted rules (e.g., crime) [3] as well as informal violations of social norms (e.g., rejecting folkways and mores). Although deviance may have a negative connotation, the violation of social norms is not always a negative ...
[1] [2] The theory was prominent during the 1960s and 1970s, and some modified versions of the theory have developed and are still currently popular. Stigma is defined as a powerfully negative label that changes a person's self-concept and social identity. [3] Labeling theory is closely related to social-construction and symbolic-interaction ...
Secondary deviance is a stage in a theory of deviant identity formation. [1] Introduced by Edwin Lemert in 1951, primary deviance is engaging in the initial act of deviance, he subsequently suggested that secondary deviance is the process of a deviant identity, integrating it into conceptions of self, potentially affecting the individual long term.
Moral Panics: The Social Construction of Deviance, written with Nachman Ben-Yehuda, is a book about moral panics, from a sociological perspective. In Paranormal Beliefs: A Sociological Introduction (1999), Goode studies paranormal beliefs such as UFOs, ESP, and creationism using the methods of the sociology of deviance. Consistent in tone with ...
The most prevalent theory as it relates to primary deviance was developed in the early 1960s by a group of sociologists and was titled "labeling theory". The labeling theory is a variant of symbolic interactionism. Symbolic interactionism is "a theoretical approach in sociology developed by George Herbert Mead.
Becker explored the theory in which deviance is simply a social construction used to persuade the public to fear and criminalize certain groups. [15] A compilation of early essays on the subject, Outsiders outlines Becker's theories of deviance through two deviant groups; marijuana users and dance musicians. [16]
Social control theory proposes that people's relationships, commitments, values, norms, and beliefs encourage them not to break the law. Thus, if moral codes are internalized and individuals are tied into and have a stake in their wider community, they will voluntarily limit their propensity to commit deviant acts.
[20] In his theory, Merton links anomie with deviance and argues that the discontinuity between culture and structure have the dysfunctional consequence of leading to deviance within society. [24] The goal of material success was accepted, but the legitimate means were abandoned in preference for illegitimate ones.