Erving Goffman > Quotes

“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, The Presentation of Self in Everyday Life

“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, Stigma: Notes on the Management of Spoiled Identity

“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

“We are all just actors trying to control and manage our public image, we act based on how others might see us.”
― 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, Asylums: Essays on the Social Situation of Mental Patients and Other Inmates

“...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, Stigma: Notes on the Management of Spoiled Identity

“The self, then, as a performed character, is not an organic thing that has a specific location, whose fundamental fate is to be born, to mature, and to die; it is a dramatic effect arising diffusely from a scene that is presented, and the characteristic issue, the crucial concern, is whether it will be credited or discredited.”
― Erving Goffman, The Presentation of Self in Everyday Life

“Gender, not religion, is the opiate of the masses.”
― 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, Interaction Ritual - Essays on Face-to-Face Behavior

“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 act of staring is a thing which one does not ordinarily do to another human being; it seems to put the object stared at in a class apart. One does not talk to a monkey in a zoo, or to a freak in a sideshow— one only stares.”
― Erving Goffman, Behavior in Public Places: Notes on the Social Organization of Gatherings

“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, Stigma: Notes on the Management of Spoiled Identity

“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 expressive coherence that is required in performances points out a crucial discrepancy between our all-too-human selves and our socialized selves. As human beings we are presumably creatures of variable impulse with moods and energies that change from one moment to the next. As characters put on for an audience, however, we must not be subjects to ups or downs. A certain bureaucratization of the spirit is expected so that we can be relied upon to give a perfectly homogenous performance at every appointed time.”
― Erving Goffman, The Presentation of Self in Everyday Life

“And I always feel this with straight people—that whenever they’re being nice to me, pleasant to me, all the time really, underneath they’re only assessing me as a criminal and nothing else. It’s too late for me to be any different now to what I am, but I still feel this keenly, that that’s their only approach, and they’re quite incapable of accepting me as anything else.27”
― Erving Goffman, Stigma: Notes on the Management of Spoiled Identity

“We have then, a basic social coin. With awe on one side and shame on the other. The audience senses secret mysteries and powers behind the performance, and the performer senses that his chief secrets are petty ones. As countless folktales and initiation rites show, often the real secret behind the mystery is that there really is no mystery; the real problem is to prevent the audience from learning this too.”
― Erving Goffman, The Presentation of Self in Everyday Life

“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, The Presentation of Self in Everyday Life

“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

“The more there is about the individual that deviates in an undesirable direction from what might have been expected to be true of him, the more he is obliged to volunteer information about himself, even though the cost to him of candor may have increased proportionally.”
― Erving Goffman, Stigma: Notes on the Management of Spoiled Identity

“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

“Each time someone with a particular stigma makes a spectacle of himself by breaking a law, winning a prize, or becoming a first of his kind, a local community may take gossipy note of this; these events can even make news in the mass media of the wider society. In any case, they who share the noted person's stigma suddenly become accessible to the normals immediately around and become subject to a slight transfer of credit or discredit to themselves. Their situation thus leads them easily into living in a world of publicized heroes and villains of their own stripe, their relation to this world being underlined by immediate associates, both normal and otherwise, who bring them news about how one of their kind has faired.”
― Erving Goffman, Stigma: Notes on the Management of Spoiled Identity

“Morning and lunchtime are times when anyone can appear alone almost anywhere without this giving evidence of how the person is faring in the social world; dinner and other evening activities, however, provide unfavorable information about unaccompanied participants, especially damaging in the case of female participants.”
― Erving Goffman, Behavior in Public Places: Notes on the Social Organization of Gatherings

“Whether an honest performer wishes to convey the truth or whether a dishonest performer wishes to convey a falsehood, both must take care to enliven their performances with appropriate expressions, exclude from their performances expressions that might discredit the impression being fostered, and take care lest the audience impute unintended meanings.”
― Erving Goffman, The Presentation of Self in Everyday Life

“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, Behavior in Public Places

“As a linguist suggests:
" There are messages primarily serving to establish, to prolong, or to discontinue communication, to check whether the channel works (“ Hello, do you hear me?”), to attract the attention of the interlocutor or to confirm his continued attention (“ Are you listening?” or in Shakespearean diction, “Lend me your ears!”— and on the other end of the wire “Um-hum!”).”
― Erving Goffman, Behavior in Public Places: Notes on the Social Organization of Gatherings

“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, Stigma: Notes on the Management of Spoiled Identity

“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, Behavior in Public Places

“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, Stigma: Notes on the Management of Spoiled Identity

“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, Stigma: Notes on the Management of Spoiled Identity

“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, Stigma: Notes on the Management of Spoiled Identity