Archives: October 2014

Goffman and UBC: Opposing definitions of “Total Institutions”

Goffman in “Asylums” aims to discuss the uneasy construction of “the Self” through the oppression of societal total institutions (mental hospital in his article). He first defines Total Institutions as “places of residence and work where a large number of like-situated individuals, cut off from the wider society for an appreciable period of time, together lead an enclosed formally administrated round of life” (492, emphasis mine). When reading this, I cannot help but to notice his choice of his terminology. The presence of the words “cut off” and “enclosed” in the sentence portrays a negative implication regarding the notion of Total Institutions. His definition implies that total institutions are something set apart, pushed beyond the outskirts of societal functionality, a nucleus for absolute administration. As this definition is written right at the beginning of his article, it is clear that Goffman is attempting to grasp the notion of Total Institutions as problematic in which this type of totalitarian government envelops all thoughts, feelings and actions. In his article, he aims to pursue that one’s “Self” is undoubtedly the product of societal influences (the total institutions which strip the inhabitants away from any kind of portrayal of their true selves).

It is through this kind of identity-suffocation phenomena that the individuals are subject to the Mortification of Self, referring to the “process of ‘killing off’ the multiple selves possessed to prior to one’s entrance into the total institution and replacing them with one totalizing identity over which the person exercises little, if any, control” (492). As a result, Goffman implies that once the person is subjected within a Total Institution, the identity he or she once was will eventually erode as time progresses, intensifying the feeling of loss.

As a UBC student, I do believe that that the university is a total institution. I agree with Goffman when he states that these total institutions are “cut off” and “enclosed” when applying to UBC, in which the location of the campus is disconnected from the main cities of Greater Vancouver (such as Burnaby and Richmond). I also agree with him when he mentions that these total institutions are “formally administered round of life” (492), stated in his definition. In relation to conversing about our university campus, students are attending school under strict regulations of a campus wide government in which we must comply to. Not only subjected to students, but faculty members, office administrators and everyone else working within this circle of “residence”, is administrated under the umbrella of our UBC government, the AMS. Under circumstances in which one fails to follow the policies, consequences are put through to reinforce the established laws within the university.

Furthermore, Goffman reasons that individuals who fail to comply within the restrictions of the system are attempting to preserve their self-identity. This inability to obey to the institution’s demands represents the notion of Secondary Adjustments, in which the “individual stands apart from the role and the self that were taken for granted for him by the institution” (493). Goffman refers this means of preserving the patient’s self – identity as relying on “tearing up his mattress, if he can, or writing with feces on the wall” (500).

Goffman’s perspective is that it is through the totalitarian notion of an institution (a mental hospital), in which the patients are under continuous oppression from the authority of the hospital. Due to this, it is at this peak moment where sudden outbreaks of violence or cracks of disobedience come to light for reasons of redemption and re-identification of themselves as humans, not as patients. However, I believe that as students of UBC, it counters Goffman’s idea. Instead, I see UBC as a place of self-cultivation, not self-depletion. I cannot argue against the fact that UBC is not a total institution, but I can argue that UBC does not comply with the rules in which Goffman states in reference to patients struggling to reclaim their lost identities. UBC is a place where students come together to mindfully concentrate on their interests, to mindfully learn from academic scholars within their realm of studies, to mindfully open up their horizons to greater possibilities and to obtain unique skills (academic studies, clubs, sport teams). Therefore, UBC is a foster home which allows students to form a type of “self” through the growth of academic knowledge and personal developments. It is through this notion which the campus, in turn, forces individuals to reach out and claim their student identities. Goffman’s iteration suggests the power of the asylum which not only restricts the patients to reach out, but instead pushes the patients deeper into complete control.

Both are total institutions with power in place, but the core difference, thus, is that there is no history of loss identity for UBC students, while the imprisoned patients are individuals who have lost their past identities due to the simple entry into the absolute governance of the asylum.

From freshman year to my current status as a third year undergraduate student, I have undoubtedly grown from the very first day of school as a sophomore. These few years I have opened up my mind into numerous directions and learned countless experiences, all of which have constructed and reconstructed my identity as a whole.Therefore, Goffman’s definition of total institution leading to the withdrawal from the authentic self, is the product of the “enclosed, formally, administered round of life”. His notion can be accepted in the context of the clear power dynamics between doctor-patient relationships. However I feel that what Goffman is missing is that he generalizes much of the idea of total institutions as something empowering in all kinds of institutions. It is clear though, when thinking about UBC, that in fact not all institutions with class of elites run the same governance as total institutions. I believe that all institutions run differently. Moreover, not all are conditioned under a single definition of “Total Institution”.

References:

Goffman, E. (1961). Asylums: Essays on the Social Situation of Mental Patients and other Inmates. Garden City, N.Y: Anchor Books.

No commentsAdd a comment

Tom: What is Theory? How to Teach it? (Notes by Leanne)

-Rima said theory is talking without examples =P

 

A theory is a set of difficult questions or problems posed in concepts. It is a set of concepts that asks us questions.

Concepts can come from everyday life – concepts about gender, sexuality, etc.

 

Example

 The theoretical part

For example, let’s take a look at Marx and Engel’s German Ideology. “Ideology” from the German Ideology. “Ideology” is a buzz word like “social construct.” It is the idea that notions shapes. The question asked in the German Ideology is, do material conditions shape consciousness? What makes Germany so advanced in one way but not another.

 

Tying it in with examples from real life

 What are the issues for this class?

Ex. The ideology of masculinity

-what it is to be a dude in university?

-think about that ideal – what are the material conditions that give rise to that

consciousness?

-the frat idea – they’re trying to gain status and a sense of belonging by joining a

Fraternity, it’s gives them the dude code

-why are they going to university – to train people to be useful to a capitalist society

 

Linking it to our class

 We did field work by going to orientation/campus events. For example, we went to see how that masculinity and femininity are represented in that moral code.

 CONNECTING IDEOLOGY TO WHAT’S GOING ON IN OUR CLASS (RESEARCH QUESTIONS AND HOW THAT CONNECTS TO OUR EVERYDAY LIFE) – how does this take place in different places

  

In Summary

 (1) Look for metaphors

-there re always metaphors, examples, analogy in theories – helps to crack the code of what theory is

-Ex. Marx and Engels – camera obscura – a distorted upside down reality when it’s filtered

through the camera obscura – gives us an idea of what ideology is Take that back to the guy

code – camera obscura cuts out a lot of the reality. (Tom uses a lot of diagrams)

(2) Look for the concepts

-you can find it and it is defined in the text

(3) Look for examples, research questions from the text then find your own examples, connect it to experience – look for metaphors!

 

When Teaching a Reading (Theory):

 (1) provide context:

-who is the author

-what is the title of the writing?

-what was it written/published

(2) pull out a concept

-define it (ex. How would you define “compulsory heterosexuality”

(3) what are the implications? (applying the theory)

-the question: is the choice something that one can really make? (agency)

Ex. For the reading, you could Google Adrienne Rich and you’ll find out that she was a poet writing in the 2nd wave of feminism and Valverde was writing during the 3rd wave of feminism.

-this helps us to understand what the author is saying and their perspectives!

 

Bonus: check out Dive in the Wreck – good poem!

 

Read 1 CommentAdd a comment

Meanwhile at the Frat’s: TFM’s and Identity

423661_10151055386096334_353483907_n

The Greek system (fraternities and sororities) is a massive North American college institution with strong ties to UBC.  Beta house located at Wesbrook Mall, was kind enough to allow me to spend some time visiting the house, getting to know their members, traditions and culture.  I began my investigation by attending a preliminary RUSH event, which consisted of current members meeting and touring potential recruits around the house.  My primary purpose was to build some rapport with the Beta Brothers and get to know their culture as a frat and see what such a collective identity looks like. One of the defining features of the fraternity system which I think most of its appeal to outsiders originates from, is the relationship between tradition and secrecy.  Much of the recruitment, initiation and governing traditions of Beta function only through a collective code of confidentiality.  While the brothers were very open and anxious to chat and teach me about their history and culture certain questions are never given a straight answer. However what I believe sets fraternities apart from other campus groups is language.  There is such a decisive and exclusive vocabulary within the house, I found myself constantly asking for clarification.  The whole Greek system in general works on a specified vocabulary, as well as the Beta brothers specifically use their own unique plethora of slang terms.  However while the language can easily work to alienate outsiders they held very little reservations on getting me up to speed on some of their favourite words and phrases.  What I found particularly interesting was that while their language worked to set them apart from other groups it also worked to establish their identity and provide them with a space to respond to the ever present negative frat stigma. Total Frat Move according to urbandictionary.com is an expression “used in response or to describe an action of a male who exudes all things fraternity”.  Beta house specifically described TFM’s as a response to the negative stereotypes and stigma that they feel is undeservingly projected onto them.  This stigma they feel is justified, by the greater student population, solely based on their membership to the Greek system.  If you are at a loss for an image of stereotypical frat guy, please watch Jimmy Tatro’s YouTube video.  As one brother explained to me that he could not even begin a conversation with a girl without her immediately assuming he was only speaking to her having premeditated their night would end in bed.  This was revealed to me with much frustration and even as a sort of plea.  The boys were constantly referring to me as “the snitch” or “investigator”, even though I reassured them that while the underlying purpose of my presence was for a class project I primarily had a general interest in what frat culture looked like from the inside.  There was a definitely a hint of defensiveness regarding my presence. While testosterone levels in the house are high and the language utilized is full of acronyms and exclusive slang, you could not help but admit there was a definite self-deprecating sense of humour  in everything they did.  They are far more self-aware of their stigma, then they think people realize.   They explained that as opposed to doing everything in their power to reverse this “douchey” stereotype they chose to exemplify it.  This exemplification of the frat boy stereotype is accomplished by TFM-ing.  Instead of just going to gym in tank tops with their pre-work out in hand and keep it to themselves like any other tank top wearing gym going frat boy would do, they make a game of it.  One frat brother explained to me that sometimes they’ll set up a bench press in the front yard and have guys “work out” as people walk past on their way to class or getting off the bus.  The brothers revel in the exasperated expressions, the eye rolling, and snickering they receive from onlookers.  Simply put, they find it hilarious, less out of how ridiculous they are actually acting but hilarious in the fact that people think they’re taking themselves seriously.  Such activities bring the boys together in a sort of ‘us’ versus ‘them’ mentality, or at least that helps validate the behaviour on the surface.  They’d rather spend their energy giving people the fuel they want as opposed to fighting against a deeply engrained reputation. BETA house gathers a lot of their identity from playing along with what everyone thinks about them.  To quote Goffman, “it is this against something that the self  can emerge.”  The BETA brothers to an extent have flipped this on its head.  It is a sort of acceptance of people’s assumptions and the exaggeration of what people want frat guys to be that has driven BETA’s common identity.  The find camaraderie  in being the butt of people’s jokes.  Total frat moves give them the self awareness to see what other people assume.

 

KC

References: Goffman, E. (1961). Asylums: Essays on the social situation of mental patients and other inmates. Garden City, N.Y: Anchor Books.

Read 1 CommentAdd a comment