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Behavior In Public Places: Notes on the Social Organization of Gatherings by Goffman, Erving Reissue Edition (1966) Broché – 1966
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“I will be concerned with the fact that 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 control. It is this aspect of order that is mainly to be considered in this report.” (pp. 23-24)
“One of the disturbing and characteristic things about occult involvements, both verbal and bodily, is that the others present cannot ‘get at’ the general intention by which the individual is apparently governed, and cannot credit the offender’s account should he offer one. This suggests that in ordinary life there is an expectation that all situated activity, if not obviously ‘occasioned,’ will have a degree of transparency, a degree of immediate understandability, for all persons present. It is not that the specific actions of the actor must be fully understood—they certainly are not, for example, when the family watches the repairman fix the TV set—but merely that they be given a situational coating through being in a context of known ends or generally recognized techniques. If the others present have no such guarantee that the actor’s mind is in a known and natural place for minds to be, they may sense that his mind may be too far away to allow for appropriate concern for the gathering.” (p. 76)
“It might be claimed that once an individual releases himself from respect for social gatherings, for whichever of the multitude of the multitude of possible reasons, then immobility (or, for that matter, motor excitement) becomes a convenient stance, and that what really needs explaining is our normative level of appropriate animation—even though there are only rare exceptions to its maintenance.” (p. 236)
“It has been argued, then, that what the individual thinks of as the niceties of social conduct are in fact rules for guiding him in his attachment to and detachment from social gatherings, the niceties themselves providing him the idiom for manifesting this. He often follows these rules with very little thought, paying what he feels is but a small tribute to convention. But should he be caught acting improperly, or catch others doing so, the embarrassment can be surprisingly deep. He may rationalize this response by reference to such things as the individious class implications of uncouth acts (as when he becomes angered at someone for chewing gum too loudly, or for sniffling). But underlying this is the feeling that the other has not properly given himself up to the gathering, and, beyond the gathering itself, the social occasion. More than to any family or club, more than to any class or sex, more than to any nation, the individual belongs to gatherings, and he had best show that he is a member in good standing.” (pp. 247-248)
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