Moral Panics

2017 ◽  
Author(s):  
Chas Critcher
Keyword(s):  
Mass Media ◽  
Social Problem ◽  
Social Problems ◽  
Moral Panic ◽  
Good Deal ◽  
Street Crime ◽  
Moral Panics ◽  
Media Technologies ◽  
Culture Of Fear ◽  
Youth Subcultures

The concept of moral panic was first developed in the United Kingdom in the early 1960s, principally by Stan Cohen, initially for the purpose of analyzing the definition of and social reaction to youth subcultures as a social problem. Cohen provided a “processual” model of how any new social problem would develop: who would promote it and why, whose support they would need for their definition to take hold, and the often-crucial role played by the mass media and institutions of social control. In the early 1990s, Erich Goode and Nachman Ben-Yehuda produced an “attributional” model that placed more emphasis on strict definition than cultural processes. The two models have subsequently been applied to a range of putative social problems which now can be recognized as falling into five principal clusters: street crime, drug and alcohol consumption, immigration, child abuse (including pedophilia), and media technologies. Most studies have been conducted in Anglophone and European countries, but gradually, the concept is increasing its geographical reach. As a consequence, we now know a good deal about how and why social problems come to be constructed as moral panics in democratic societies. This approach has nevertheless been criticized for its casual use of language, denial of agency to those promoting and supporting moral panics, and an oversimplified and outdated view of mass media, among other things. As proponents and opponents of moral panic analysis continue to debate the essentials, the theoretical context has shifted dramatically. Moral panic has an uncertain relationship to many recent developments in sociological and criminological thought. It threatens to be overwhelmed or sidelined by new insights from theories of moral regulation or risk, conceptualizations of the culture of fear, or the social psychology of collective emotion. Yet as an interdisciplinary project, it continues, despite its many flaws, to demand sustained attention from analysts of social problem construction.

scholarly journals The Sorcerer as Folk Devil in Contemporary Melanesia

2021 ◽  
pp. 47-61
Author(s):  
Tom Bratrud
Keyword(s):  
Mass Media ◽  
Social Problems ◽  
Moral Panic ◽  
Moral Panics ◽  
Similar Role ◽  
Revival Movement ◽  
Dreams And Visions

This chapter ethnographically explores a Christian revival movement in Vanuatu led by children. Examining events surrounding the hanging of two adults accused of sorcery, the text challenges the assumption that moral panics are only created with the assistance of mass media. Instead, the chapter shows that they also arise in contexts where gossip, dreams and visions play a similar role in both defining social problems and moral panic.

Reinvestigating the London ‘Hooligan’ Panic of 1898*

2020 ◽  
Author(s):  
Andrew Davies
Keyword(s):  
Mass Media ◽  
Lived Experience ◽  
Moral Panic ◽  
Medical Officer ◽  
Moral Panics ◽  
The Mass Media ◽  
New Perspective ◽  
First Time

Abstract This article examines the agency of a group previously neglected by historians: the so-called ‘folk devils’ of historical moral panics. Orthodox studies of moral panics foreground the role of the mass media in creating folk devils, along with the responses of agents such as the police and the courts. This article takes a different approach, by examining the lived experience of folk devils themselves. It focuses on the London ‘Hooligan’ scare of 1898. Using the example of John D’Arcy, an eighteen-year-old from South London, who came to embody the Hooligan threat following his conviction for murder, it explores how a prominent folk devil and his family sought to negotiate, and refute, his demonisation by a sensation-hungry press. Two letters written by D’Arcy in prison enable us to give voice to a Hooligan for the first time. These demonstrate D’Arcy’s understanding of, and his attempt to refute, his demonisation, and his subsequent representation of himself as a humble, pious penitent. This study offers a new perspective on the class dynamics of late Victorian society, by showing how the D’Arcys, in alliance with the prominent prison visitor Katharine Parr, Irish Nationalist MPs and the medical officer at Parkhurst convict prison, effectively mobilised the rhetoric of moral reformation as they strove to free John from the stigma attached to him during an episode of moral panic.

scholarly journals US Moral Panics, Mexican Politics, and the Borderlands Origins of the War on Drugs, 1950–62

2018 ◽  
Vol 55 (2) ◽  
pp. 364-387
Author(s):  
Benjamin T. Smith ◽  
Wil G. Pansters
Keyword(s):  
Civil Society ◽  
Drug Policy ◽  
Moral Panic ◽  
War On Drugs ◽  
Moral Panics ◽  
The 1950S ◽  
Temporary Closure ◽  
Mexican Politics

During the 1950s Californian civil society advocates and politicians developed a moral panic over youth narcotic use. One of the key elements of this moral panic was the assertion that most drugs came over the border and that the only solution to this problem was blackmailing Mexico through temporary closure of the border. The idea not only became a tenet of later drug policy, but also, in conjunction with pressure from Mexico’s own moral reformers, forced regional politicians in Mexico to enact periodic clean up campaigns.

“Wild West,” “Gangster,” and “Desperado” Feelings: The Perception of the “West” in Youth Subcultures in Hungary in the 1960s

2011 ◽  
Vol 38 (2-3) ◽  
pp. 180-198
Author(s):  
Sándor Horváth
Keyword(s):  
Identity Politics ◽  
Cultural Practice ◽  
Eastern Bloc ◽  
Moral Panics ◽  
The West ◽  
Official Discourse ◽  
Youth Cultures ◽  
The Sixties ◽  
Youth Subcultures ◽  
The 1960S

AbstractThe images of the “modern youth” and moral panics concerning the youth as a metaphor played an important part in the identity construction process throughout Cold War Europe. For Hungarian youth the West represented the land of promise and desires, albeit their knowledge of the Western other was highly limited and controlled by the socialist state. But how did the partly unknown West and its “folk devils” become the objects of desire in the East? For Western youngsters it seemed to be easier to realize their cultural preferences, however, youth cultures of the sixties were represented in the transnational discourses as manifestations of intra-generational, parent–adolescent conflicts not only in the Eastern Bloc, but also in Western democracies. The perception of the parent–child conflict became a cornerstone of the studies on the sixties, and the youth studies represented youth subcultures as “countercultures.” This paper addresses the role of the official discourse in the construction of “youth cultures” which lies at the heart of identity politics concerning youngsters. It looks at some of the youth subcultures which emerged in socialist Hungary and, in particular how “Eastern” youth perceived “the West,” and how their desires concerning the “Western cultures” were represented in the official discourse. It also seeks to show that borders created in the mind between “East” and “West” worked not only in the way that the “iron curtain” did, but it also became a cultural practice to create social identities following the patterns of Eastern and Western differentiation in the socialist countries.

scholarly journals ‘Do We Look like Boy Racers?’ The Role of the Folk Devil in Contemporary Moral Panics

2009 ◽  
Vol 14 (1) ◽  
pp. 1-12 ◽  
Author(s):  
Karen Lumsden
Keyword(s):  
Moral Panic ◽  
Qualitative Interviews ◽  
Moral Panics ◽  
Ethnographic Fieldwork ◽  
Young Drivers ◽  
The Media ◽  
Collective Process ◽  
The Subject ◽  
Societal Reaction

This article addresses the failure of studies concerning moral panics to take into account the reaction of those individuals who are the subject of social anxiety. It responds to the suggestion by McRobbie and Thornton (1995) that studies of moral panic need to account for the role played by the ‘folk devils’ themselves, for a moral panic is a collective process (Young, 2007). The paper presents findings from ethnographic fieldwork with the ‘boy racer’ culture in Aberdeen, qualitative interviews with members of outside groups, and content analysis of media articles. The societal reaction to the ‘boy racer’ subculture in Aberdeen is evidence of a contemporary moral panic. The media's representation of the subculture contributed to the stigmatization of young drivers and the labelling of the subculture's activities as deviant and antisocial. The drivers were aware of their negative portrayal in the media; however their attempts to change the myth of the ‘boy racer’ were unsuccessful. Although subcultural media can provide an outlet of self-expression for youths, these forms of media can also become caught-up in the moral panic. Ironically the youths’ own niche and micro media reified the (ir)rationality for the moral panic.

Moral Panic and Social Justice: A Guide for Analyzing Social Problems

Social Work ◽  
2016 ◽  
Vol 62 (1) ◽  
pp. 29-36 ◽  
Author(s):  
Michael H. Eversman ◽  
Jason D. P. Bird
Keyword(s):  
Social Justice ◽  
Social Problems ◽  
Moral Panic

scholarly journals Kewirausahaan Sosial dalam Pemberdayaan Ekonomi Umat

2017 ◽  
Vol 8 (1) ◽  
pp. 126-139
Author(s):  
Mandala Faldini
Keyword(s):  
Social Problem ◽  
Social Impact ◽  
Social Problems ◽  
Low Cost ◽  
Social Motivation ◽  
Social Entrepreneur ◽  
Unique Product ◽  
Problem Design

Social entrepreneur is a branch of entrepreneur. Solutions of social problems who implementated is a social entrepreneur. A social entrepreneur be required a person who can read a social problem, design a social solution and mobilize the idea in order to implemented. Entrepreneur with social motivation, makes a lot of impact. Social impact of entrepreneur is fullfilment of needs, serve alternative unique product with low cost and provide solutions of goverment problems. Indonesia as a country with muslims as mayority, social entrepreneur is a needs for people economy. Social entrepreneur can be solution of economic gap or disparities in Indonesia.

scholarly journals Progressive Social Movements and the Internet

2018 ◽  
Author(s):  
Sarah J. Jackson
Keyword(s):  
Social Movements ◽  
Social Change ◽  
Mass Media ◽  
Public Sphere ◽  
Social Power ◽  
The Body ◽  
The Internet ◽  
The Public ◽  
Media Technologies ◽  
The Public Sphere

Because of the field’s foundational concerns with both social power and media, communication scholars have long been at the center of scholarly thought at the intersection of social change and technology. Early critical scholarship in communication named media technologies as central in the creation and maintenance of dominant political ideologies and as a balm against dissent among the masses. This work detailed the marginalization of groups who faced restricted access to mass media creation and exclusion from representational discourse and images, alongside the connections of mass media institutions to political and cultural elites. Yet scholars also highlighted the ways collectives use media technologies for resistance inside their communities and as interventions in the public sphere. Following the advent of the World Wide Web in the late 1980s, and the granting of public access to the Internet in 1991, communication scholars faced a medium that seemed to buck the one-way and gatekeeping norms of others. There was much optimism about the democratic potentials of this new technology. With the integration of Internet technology into everyday life, and its central role in shaping politics and culture in the 21st century, scholars face new questions about its role in dissent and collective efforts for social change. The Internet requires us to reconsider definitions of the public sphere and civil society, document the potentials and limitations of access to and creation of resistant and revolutionary media, and observe and predict the rapidly changing infrastructures and corresponding uses of technology—including the temporality of online messaging alongside the increasingly transnational reach of social movement organizing. Optimism remains, but it has been tempered by the realities of the Internet’s limitations as an activist tool and warnings of the Internet-enabled evolution of state suppression and surveillance of social movements. Across the body of critical work on these topics particular characteristics of the Internet, including its rapidly evolving infrastructures and individualized nature, have led scholars to explore new conceptualizations of collective action and power in a digital media landscape.

scholarly journals Media economically oriented tecnologies in mass media activity

2020 ◽  
Author(s):  
Olga Nikolaevna Kasperovich-Rynkevich
Keyword(s):  
Content Analysis ◽  
Mass Media ◽  
Effective Mass ◽  
Cost Effective ◽  
Media Content ◽  
Media Industry ◽  
Global Media ◽  
Media Technologies ◽  
The Media ◽  
Industry Trends

This article explores cost-effective mass media technologies. The experience of the use of paid access to the media content of Belarus was studied, the author also made the forecast on its future functioning. The paper provides global media industry trends and focuses on the use of messagers to promote content and increase the target audience of mass media. The research used the methods of content analysis and a written survey. During the study the author revealed that the media economically oriented technologies help to make a profit through distribution of content and formation of a loyal mass media audience.

scholarly journals Cannabis, Moral Entrepreneurship, and Stigma: Conflicting Narratives on the 26 May 2016 Toronto Police Raid on Cannabis Shops

2019 ◽  
Vol 15 (2) ◽  
pp. 148-171
Author(s):  
Thaddeus Müller
Keyword(s):  
Media Coverage ◽  
Moral Panic ◽  
Historical Context ◽  
Social World ◽  
State Agencies ◽  
Social Constructions ◽  
Moral Panics ◽  
The Media ◽  
Police Raid ◽  
Do So

On May 26, 2016, the police raided 43 cannabis dispensaries in Toronto, Canada, making 90 arrests. This article aims to describe the narrative of the responsible state agencies concerning the police raid and compare it to the narrative of those who opposed it, such as activists, as well as consumers and sellers of cannabis. While such concepts as moral entrepreneur, moral panic, and moral crusade have traditionally been used to study those in power, I will employ them to explore both the state narrative and ways in which counterclaims-makers resisted it. In order to do so, I will further develop the concept of moral entrepreneurship and its characteristics by relating it to studies of moral panics and social problems. This article will be guided by the following question: How did each party socially construct its cannabis narrative, and in what way can we use the concept of moral entrepreneurship to describe and analyze these narratives as social constructions? I have investigated the media coverage of the raid and ethnographically studied shops in Toronto in order to study the narratives. My findings show that both parties used a factual neutral style, as well as a dramatizing style. The later includes such typical crusading strategies as constructing victims and villains and presenting the image of a dystopian social world. In order to explain the use of these strategies, we will relate them to the shifting wider social and historical context and to the symbolic connotation of cannabis shops in Toronto in particular and in Canada as a whole.

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