The Outcast of Society's Stigma
How The Society created a use for the outcast child
Adopted children are punished for the fornication that resulted in unintended pregnancy by unmarried individuals. The individuals are punished by ostracism and become stereotypical scapegoats. The father is without rights to his offspring, and the mother will bear the societal burden of shame forever, Especially if she is cooperative.
The illegitimate child's Ostracism by society, Is a second generation punishment. The swift removal and sale in the processing of the illegitimate child's life of servitude to the adopted parents is a legally binding relationship of master and servant. The child whom has no agreement in the choice of his life is a pawn of society's wrath. The materialistic society is driven by supply and demand based on the wealthy desires of "I Want". The temporary dissatisfaction of adoptive parents is no measure of the all around successful "filing" of children into the society recognized institution of marriage. The population is bound by the discrimination of citizen rights to the inhumane damage to the treatment of mothers and their lost child. A multi-billion dollar industry has erupted through the demands of wealthy childless couples for to consume the influx of sub-standard children who will make great companions to wealthy couples, With the child trafficking adoption trade in the U.S..
Civilization and Its Discontents
Description of experiences of being outcast
Social Stigma of Adopted Children
- Overt or external deformations, such as scars, physical manifestations of anorexia, leprosy, physical disability, social disability such as obesity.
- Deviations in personal traits, including mental illness, drug addiction, alcoholism, criminal behavior, adopted and foster childhood are stigmatized in this way.
- "Tribal stigmas" are traits, imagined or real, of ethnic group, nationality or of religion that is deemed to be a deviation from the prevailing normative ethnicity, nationality or religion, Or failure to assimilate in mainstream.
French sociologist Emile Durkheim was the first to explore Stigma as a social phenomenon in 1895. He wrote:
Imagine a society of saints, a perfect cloister of exemplary individuals. Crimes or deviance, properly so-called, will there be unknown; but faults, which appear venial to the layman, will there create the same scandal that the ordinary offense does in ordinary consciousnesses. If then, this society has the power to judge and punish, it will define these acts as criminal (or deviant) and will treat them as such.
was one of the most influential sociologists of the twentieth century. He defined Stigma as:
The phenomenon whereby an individual with an attribute which is deeply discredited by his/her society is rejected as a result of the attribute.
Stigma is a process by which the reaction of others spoils normal identity.
German born sociologist and historian Gerhard Falk wrote:
All societies will always stigmatize some conditions and some behaviors because doing so provides for group solidarity by delineating "outsiders" from "insiders".
Falk describes stigma based on two categories, Existential Stigma and Achieved Stigma. Falk defines Existential Stigma"as stigma deriving from a condition which the target of the stigma either did not cause or over which he has little control." He defines Achieved Stigma as "stigma that is earned because of conduct and/or because they contributed heavily to attaining the stigma in question."
Falk concludes that "we and all societies will always stigmatize some condition and some behavior because doing so provides for group solidarity by delineating 'outsiders' from 'insiders'". Stigmatization, at its essence is a challenge to one's humanity- for both the stigmatized person and the stigmatizer. The majority of stigma researchers have found the process of stigmatization has a long history and is cross-culturally ubiquitous.
Society establishes the means of categorizing persons and the complement of attributes felt to be ordinary and natural for members of each of these categories. [...] When a stranger comes into our presence, then, first appearances are likely to enable us to anticipate his category and attributes, his "social identity" [...] We lean on these anticipations that we have, transforming them into normative expectations, into righteously presented demands. [...] It is [when an active question arises as to whether these demands will be filled] that we are likely to realize that all along we had been making certain assumptions as to what the individual before us ought to be. [These assumed demands and the character we impute to the individual will be called] virtual social identity. The category and attributes he could in fact be proved to possess will be called his actual social identity. (Goffman 1963:2).While a stranger is present before us, evidence can arise of his possessing an attribute that makes him different from others in the category of persons available for him to be, and of a less desirable kind--in the extreme, a person who is quite thoroughly bad, or dangerous, or weak. He is thus reduced in our minds from a whole and usual person to a tainted, discounted one. Such an attribute is a stigma, especially when its discrediting effect is very extensive [...] It constitutes a special discrepancy between virtual and actual social identity. Note that there are other types of [such] discrepancy [...] for example the kind that causes us to reclassify an individual from one socially anticipated category to a different but equally well-anticipated one, and the kind that causes us to alter our estimation of the individual upward. (Goffman 1963:3).
The stigmatized, the normal, and the wise
- the stigmatized are those who bear the stigma;
- the normals are those who do not bear the stigma; and
- the wise are those among the normals who are accepted by the stigmatized as "wise" to their condition (borrowing the term from the homosexual community).