Who are they? What do they do?

Masko Tanaka born in 1949 was raised on the grounds of potential. At just five years old, she was sent away to study Japanese dance performances at the most elite hanamachi (house Geisha women), Gion District of Kyoto. Being left in charge to be the heir of the house, and taking the surname of Iwasaki, she began maiko or geisha apprentice at fifteen years old. This was a huge step for Iwasaki because of the grounds in which Geisha woman are discovered, trained, and established. Dressed in an elaborate kimono and hair in nihongami style, by the age of sixteen Iwasaki learned how to pour tea, dance, and make flirtatious conversation (Tran, 2019). At just twenty one Iwasaki was made the most popular Geisha in Japan. Despite Iwasaki’s reputation of being an escort, she specifically specializing in entertainment. After, many years of the same tiring work Iwasaki retired from her Geisha duties. Although, Geisha are raised on the basis of entertainment, their lack of knowledge and education causes difficulties in entering into a new career. As one of the main rules of the Geisha occupation is to keep content and duties a secret. Could it be that the strange rules regarding the Geisha is what gives the Geisha women their reputation? Without Iwasaki going against the rules of committing to a lifetime of silence regarding Geisha, the world may have never known the truth of the Geisha women.

My topic

I will be examining the topic of Geisha Women within the Japanese society. My argument is that the Geisha carer is not a deviant carer rather a perceived deviant occupation, Geisha women are not escorts, and Geisha women are strictly entertainers. I will argue against the deviance of this subculture within society.

Beginning History of Geisha

The Geisha subculture is over four hundred years old and is well known in different areas of Japan. The Geisha subculture began with only men in the industry known as comedians and throughout time, the Geisha subculture switched to strictly female members. Females continued the entertainment in performing arts within society. Although, the group continued on similar more feminine entertainment, the group quickly developed the negative connotation of being prostitutes and escorts amongst society. Becoming a Geisha woman is a strict and requires distinct guidelines.

The Geisha Female

• The Geisha subculture has only female members
• The Geisha group is an entertainment source of Ancient Traditions of Art, Dancing, and Singing in Japan.
• The Geisha typical look consists of appearal in the kimono and oshiroi makeup

Training

While training and gaining the term of Geisha, emerging entertainers are called “maiko.” Training for the subculture takes about five years, but again one cannot decide to be in the Geisha subculture group, they must be born or adopted into the family of the performer. The cost is about $500,000 to train continuing throughout life and not stoping education of the entertainment industry (Tameyn, 2019). During training it is common for the maiko to be a maid or service of help to the Geisha higher up which goes against the mainstream culture of no families having maids in Japan. Geisha entertainers perform at high end dinners, parties, and private events. There is a strong negative thought of Geisha performers as strippers or prostitutes making them fall into a subculture role.

Life of a Geisha Performer

While training Makio students live in the Okiya or the Geisha house under the guidance of the Kami-San which is considered the mother of the house. During the give year training process makio are not supposed to be in a romantic relationship or get married. Their dedication is focused towards training. After training, the Geisha women are free to live where they want, or start a family. Some even open their own entertainment businesses or their own Okiya. Performances of a Geisha costs around $900 USD upwards (Taemyn, 2019). Even if one is able to afford the cost of a Geisha performer at a private event or at a Geisha performance place they may not be able to receive the entertainment. It is a secretive subculture that means you must have introduction from previous Geisha customers or an invitation to be apart of understanding and enjoying the subculture.

Institutions, Demographics, and Power

Power– The subculture is maintained because you can only be born into or adopted into a family of Geisha females that carry and withhold the tradition, one may not choose to be apart of the subculture. Society has the power to shape these groups because when it was all male members, they were considered comedians but when the group changed to females the group was then perceived negatively and as prostitutes. Males had the power to distinguish themselves as comedians, but females didn’t have the power to define themselves as entertainers and not prostitutes or escorts. The origination of the Geisha rules and regulations could distinguish the power of who determines the connotation for the Geisha group. Considering the Geisha woman are held to high expectations of rule following of not displaying information of the subculture, it disregards the members of the groups chance to develop an accurate representation. Customers of the Geisha performances also hold the power. Considering that the customers are seeing first hand that the Geisha woman were strictly only performing and not escorting, but not changing the thought of Geisha woman holds them with the power of distinguishing their connotation further.

Institutions– After World War Two, Geisha women were mistaken for prostitutes by the USA Army. Laws were enforced to prevent Geisha women from stealing prostitutes clients, in a way the Japanese government declared this negative connotation of Geisha women being prostitutes by passing this law. Financial institutions can make it difficult for those who are born into the families to continue on their Geisha education because of the high cost. from $500,000 and then $50,00 kimonos, it can be difficult to cover the costs. Often times, Japanese males pay for the education and fashion attributes of the Geisha women to alleviate the price and produce more Geisha women. This is done because the males consider the entertainment worth it. Geisha career would be considered a deviant career defined by Becker, because of the deviance idealizations it holds within society. Since education is highly valuable within the Japanese culture, the lack of education that Geisha woman have within society can present them as the deviant subculture further.

Demographics–

• Difficult to attract younger generation because of the failure to move outside their group to attain new members. Struggle to keep the traditions of the traditional Geisha culture but the Geisha people see the need to develop a new plan to receive new members.
• There previously was around 80,000 people in the Geisha group in present day, there is roughly between 1,000 and 2,000 members- desperately seeing the need for a recruiting change (Ito).
• Females account for 68.2% of the working force in Japan (Statistics Bureau).
• Group entails only females

Mainstream Japanese Culture

• Education (elementary, high school, and higher education is highly valued)
• 40% of students attend a higher education program than high school (Statistics Bureau)
• Very low crime rate- 19.8% crime rate (Statistics Bureau)
• Rare for a Japanese family to have a maid
• Very Conservative
• Wears kimonos, but only to special occasions
• Rarely wears the common makeup of the Geisha subculture

Do Geisha Woman go against mainstream Japanese Culture?

The Geisha woman have many characteristics that could entail them to be apart of the mainstream Japanese culture, but also Geisha woman characteristics can go against the mainstream Japanese culture in many ways. The Geisha woman are well known in society but they are known for the wrong reasons. The Geisha woman can align with the mainstream Japanese culture when they are known for their actual occupation. because they are providing entertainment to the elite class in Japan. On the other hand, Geisha woman are perceived as deviant because of their reputation of being escorts. Their reputation can go against mainstream Japanese culture because being an escort is illegal in Japan and the crime rate in Japan is extremely low. Additionally, when one is born into a Geisha oriented family they are raised as such. From a young age training takes over individuals life and there is little no room for education or higher education. Considering that education is highly valued within the Japanese culture and Geisha woman are low in education this also goes against mainstream Japanese culture. Although, Geisha woman don’t entail the socially desired education, their training and learning is so extensive and should be appreciated for its actuality. Goffman describes a stigma as different and less desirable attributes that go against the societal norms of behaviors in that area (p.3). Goffman suggests that these differences rarely produce dangerous, bad, or weak (p.3). Geisha woman have less desirable attributes that go against societies values within an individual therefore, it creates a further stigmatization of deviance among these woman when the deviance is false.

Goffman’s View on stigma of a deviant group

Goffmans three types of stigma include…….

1. Abnormalities of the body (Ex- piercings)
2. Blemishes in someone’s individual character (Ex- mental disorder)
3. Race, Nationality, Religon (Ex- passed down from family members)

Stigma is placed into the Geisha woman based on features and roles that are passed down from family members. Although, being a Geisha woman isn’t a race, nationality, or a religion it is a way of life for many people and many families that is passed down and has stigma placed around generations to generations. Although, the Geisha group maintains distinct clothing and makeup, it is hard for a Geisha woman to engage in passing to the stigmatization but Geisha family members can do what Goffman suggests is “adapting to normal behavior” and enter into a different type of occupation. Although, this might be difficult because training for a Geisha performer must start at a very young age in which parents and families have heavy influences over their children’s decision.

Labeling Theory

Much of Japanese society and societies around the world perceive Geisha woman as deviant and escorts. The surrounding society labels Geisha woman as deviant because their reputation of being escorts. When in fact, the reputation they carry is false, and they are strictly entertainers for upper class Japanese men and woman. Therefore, the group is labeled wrong within society especially being labeled as deviant.

Geisha woman being perceived wrong causes a MORAL PANIC

Stanley Cohen would consider the Geisha group a moral panic because of the connotation that society and the media places on the culture of being females prostitutes. Becker would argue that the audience determines the thought of the social schema because of their influence of opinions on the subculture. Becker would consider this group labeled the deviant subgroup not necessarily because they are deviant, as the Geisha being prostitutes being a false statement, but because they are labeled as “different” than the mainstream culture. With 86.6% of Japanese females participating in hobbies that they enjoy, it is common for the females to enter into the careered hobby that they enjoy.

Who are the outsiders?

As discussed previously, the Geisha woman have strict guidelines as to who can be apart of the Geisha occupation. A Geisha female must be born into the family of Geisha performers. This could leave people who are not apart of the Geisha performer families to be the outsiders. It is only in rare occurrence that people enter the Geisha occupation without family inheritance of the accepted group. Becker suggests that certain groups can create deviance about another social group. Due to the extreme privacy and secrecy of the Geisha group, outsiders away from that specific group could consider the Geisha woman deviant because of the social norm reputation that the group has surrounding them even if it is not true. Another way to look at the Geisha group in terms of outsiders, is to look at the Geisha woman as creating the social norms that inflict outsider status. Considering that the Geisha group of woman have strict rules as to who can know about their group and the ins and outs, could the Geisha woman be inflicting outsider status on themselves?

Thorton’s Subculture Capital

Thorton explains subculture capital as “It confers status on its owner in the eyes of the relevant beholder… It can be objectified or embodied” (11).” the capital that comes from being apart of the subculture can bring wealth and authority to the subculture from resources received from being apart of the subculture. For instance, since the training and apparel is extremely expensive, the resources others have to place Geisha woman through training can be considered capital received from being apart of the subculture. Also the resources such as food and shelter provided to Geisha groups could also be seen as subculture capital for the group.

Entertainers in other countries- General

Although, Geisha woman are originated in Japan in Japanese culture, their reputation remains constant across the world. It is interesting to look at the specific reputations that can be carried across the world of the subgroup. Additionally, it is interesting to look at the different entertainers across the world such as Indian Bollywood Belly Dancing in which performers constantly provide entertainment to people but don’t carry the negative connotation that the Geisha woman carry with them. Many belly dancers consider them artists in the same way that Geisha woman consider themselves artists. Some people perceive belly dancers as part of the prostitution work force, but once again it is a negative connotation surrounding the group. Is the negative connotation surrounded around the people within the group or the entertainment industry as a whole?

References

1. The Outsiders. (1983, March 25). Retrieved from https://www.imdb.com/title/tt0086066/
2. Cohen, S. (2015). Folk devils and moral panics: the creation of the Mods and Rockers. London: Routledge, Taylor & Francis Group.
3. Becker, H. S. (1997). Outsiders. London: Free Press.
4. Donna, & Donna. (2018, August 20). 50 AMAZING FACTS ABOUT GEISHA EVERYBODY OUGHT TO KNOW! Retrieved from https://hauteculturefashion.com/facts-about-geisha/
5. Ito, M. (n.d.). Japan’s geisha battle to protect their future. Retrieved from https://www.japantimes.co.jp/culture/2017/11/25/general/japans-geisha-battle-protect-future/#.Xlxq55NKgUs
6. Statistics Bureau, & Ministry of Internal Affairs and Communications. (n.d.). Retrieved from https://www.stat.go.jp/english/data/handbook/c0117.html
7. Tameyan, L. (2019, September 9). Geisha subculture. Retrieved from https://learnourworld.com/2019/09/06/the-culture-of-geisha-girls/
8. (n.d.). Retrieved from https://aspectfoundation.org/host/japan.html?gclid=EAIaIQobChMIv_GasdL65wIVFcpkCh3qAwDAEAAYASAAEgIAMfD_BwE
9. Thornton, Sarah. 1996. Club cultures: Music, Media and Subcultural Capital (Links to an external site.)
10. Tran, C., Mason, D., Tran, C., Mason, D., Mason, D., & Butler, O. (2019, June 17). The Real Memoirs Of A Geisha: The Life Of Mineko Iwasaki. Retrieved from https://www.factinate.com/editorial/real-memoirs-of-a-geisha-mineko-iwasaki/
11. Ikuko: My life as a geisha girl. (2011, October 23). Retrieved from https://www.independent.co.uk/news/people/profiles/ikuko-my-life-as-a-geisha-girl-518085.html
12. Indian Bollywood Style Belly Dance. (n.d.). Retrieved from https://www.atlantabellydance.com/Overview/Indian.html
13. Hays, J. (n.d.). BELLY DANCING. Retrieved from http://factsanddetails.com/world/cat55/sub395/entry-5951.html

JUUL- “The Cigarette Alternative”

The United States of America Vs. The United Kingdom Views on the JUUL

JUUL is a portable nicotine device that gives the sensory experience of a cigarette. The JUUL is made up of two parts. The battery pack that regulates battery and temperature and the e-liquid containing glycerol and propylene glycol, nicotine, benzoic acid, and flavorings. The JUUL gives all of the same effects of a cigarette without the look and smell of a cigarette. The JUUL has raised many health concerns as it isn’t the “better” alternative to cigarettes. One JUUL pod contains about if not more, nicotine than one pack of cigarettes. The E-Cigarette, especially JUUL, has posed many health problems for the youth and is described as a “public health crisis” or “epidemic.” With a slim, sleek design and little to no scent, these devices can be hard to identify and easy to hide from parents.

Passing

Smoking an e-cigarette such as the JUUL, can be easy to conceal and hide because of the small device that resembles a USB and the lack of scent to the substance. Goffman, would consider JUULing a stigma that can be passed within society. In other words, one can be deviant in engaging with the stigmatized act without having repercussions from the society and audience around them perceiving it as deviant.

Youth and Adolescent use in The United States of America

The JUUL was originally supposed to be an alternative for adults to quit smoking cigarettes, with the JUUL being 95% better for one’s health, but it wasn’t long before the JUUL transitioned into a major consumption of youths and adolescents (Hunt, 2019). In the United States more than a quarter of high school students use a JUUL daily (Hunt, 2019). The desirable look and tastes of the e-cigarette of JUUL flavors there are made it appealing to young adolescents. Additionally, the display of media describing a JUUL as a better alternative to smoking cigarettes created the connotation that the JUUL was better for you and safer when it was not either of those things. President Trump banned the sale of flavored JUUL pods to take aways some of the appeal to younger adolescents.

Youth and Adolescent use in The United Kingdom

JUUL use in The United Kingdom is far less than JUUL use in The United States of America. With only about 1% of high school students using the JUUL, it is a dramatic difference than the use of high school students in The United States (Hunt, 2019). The UK doesn’t seem to suffer from the “public health crisis” that America is suffering from.

What is Different?

The United Kingdom looks at the JUUL as a transition from actual cigarettes. NOT as a starting point. “If you don’t smoke don’t JUUL” The United States of America looks at the JUUL as a starting point if you don’t smoke actual cigarettes and a transition to stop smoking cigarettes (Hunt, 2019). The JUUL is considered a gateway drug for people who don’t smoke cigarettes. The main difference for all of these findings is- Promotion and Advertisement

Advertisement

The UK has much stricter regulations when it comes to advertisement of products like the JUUL. For instance, The UK doesn’t allow advertisements for products as such on TV, social media, and radio stations. In The United States, these commercials often fill up the TV, radio, and social media. If it isn’t an advertisement showing the risks of smoking, it is an advertisement promoting smoking, drawing attention to it, especially the supposed better health benefits of the JUUL. In the UK e-cigarette companies are restricted from advertisement, packaging, or labeling. Creating a less desirable look for the younger generations. The UK advertises smoking, the JUUL or e-cigarettes as posing some health problems and risks as to where the United States thinks of it as a good alternative.

Regulation

• The UK doesn’t allow more than 20mg/ml nicotine strength (Hunt, 2019)
• The United States has JUULS that are 59mg/ml making them potent in nicotine strength. – This is not allowed in the UK (Hunt, 2019).

Institutions, Demographics, and Power

Institutions– The institutions responsible for creating structure for adolescents consuming this product is sellers, the government, law enforcement, and schools. Requiring certain ages to consume is crucial and the government is responsible for regulating advertisement and promotion of the dangers coming from the product.

Demographics– Although, this product was started to relieve adults who smoke cigarettes giving them an alternative it has quickly changed into the majority of use comes from adolescents and teens.

Power– The large debate over e-cigarettes continues on. In one aspect there is regulation such as in the UK with advertisement and strength and the limitation of flavors in the e-cigarette but what is stopping individuals from continuing on with the drug? The government can limit usage by age and appeal but the large debate then comes into play of when the black market will start for these products by banning them all together. It is a difficult topic to discuss because on one hand it is slightly better for individuals trying to stop smoking but on the other hand it is creating a large nicotine addiction for the youth.

Is this a moral panic?

Using the JUUL is considered a deviant behavior because a group of people labeled it as deviant. The society around us created the deviant label around this action. Is this really a problem? Or is it a moral panic? with only a quarter of high school students in the US using this product and only 1% of high school students using this product in the UK, is this really a problem (Hunt, 2019)? The numbers could be a lot higher. We have this notion that younger generations are using the product and becoming addicted but we are unsure of the exact negatives and health problems that come with using the JUUL. Yes, it isn’t healthy to consume nicotine but, is the statistics enough to consider this a “public health crisis?”

Labeling Theory

We assume that people who smoke JUULs are deviant and are engaging in a bad behavior. One thing that isn’t talked about is the different ways of life around the world. Many cultures are heavy smokers. Just because people label the behavior as deviant, it doesn’t mean that the behavior is actually deviant. There has also been a stigma created around smoking an e-cigarette that isn’t surrounded around smoking actual cigarettes. The stigma that smoking cigarettes isn’t as deviant as smoking an e-cigarette when in reality, an e-cigarette is a cigarette of this generation.

Question: Do you think e- cigarettes are more harmful than helpful? Do you think they could be more helpful if ensured they are out of the reach and ability to get for kids?

References

Reynolds, M. (2019, August 7). How the UK became the testing ground for Juuls US ambitions. Retrieved from https://www.wired.co.uk/article/juul-c1-e-cigarette-youth-vaping

Nedelman, M. (2019, October 17). Juul to stop selling several flavored products in the United States. Retrieved from https://www.cnn.com/2019/10/17/health/juul-stop-selling-flavor-bn/index.html

Hunt, K. (2019, September 17). The US and UK see vaping very differently. Heres why. Retrieved from https://www.cnn.com/2019/09/17/health/vaping-us-uk-e-cigarette-differences-intl/index.html

Cohen, S. (2015). Folk devils and moral panics: the creation of the Mods and Rockers. London: Routledge, Taylor & Francis Group.

Becker, H. S. (1997). Outsiders. London: Free Press.

Marshal, M. P., Molina, B. S. G., Pelham, W. E., Jr., Marshal, M. P., Molina, B. S. G., & Pelham, W. E., Jr. (2003). Adolescent Substance Use Questionnaire. Psychology of Addictive Behaviors, 17, 293–302.

Prostitution in America VS. Prostitution in Greece

Becker’s idea of Deviant Career

Prostitution – Prostitution is defined as the practice of sexual activity with someone for payment. Often described as sexual services or commercial sex. Despite deep controversy of sex work, it remains one of the oldest occupations in the English speaking world. Various forms of sex work and prostitution acts can be legal illegal depending on the act. Prostitution often takes place in a brothel which is a dedicated place of prostitution, in an escort fashion which takes place in the customers home or hotel or in the place of a street prostitution. Studies show that prostitutes can be males but are most commonly females with male clients creating around one hundred billion dollars in revenue. In many places prostitution is illegal, such as America, and considered exploitation of females and children. Often times, when prostitution is illegal it contributes to the growing force of sex trafficking. In other parts such as, Greece, it is considered a normal and successful occupation.

Prostitution in America

Prostitution is illegal in most parts of the United States of America. It is based on state laws and regulations rather than in a federal state of law. Prostitution is not under the enumerated powers under the federal government. Therefore, it is the states duty to control commercial sex under the tenth amendment of The United States of America’s constitution. Prostitution is fined as a misdemeanor in illegal states. Currently, Nevada is the only state that considers prostitution as legal, with the rest of the states in the country deeming it as illegal.

Prostitution in Greece

Prostitution is legal at the age of eighteen in Greece. Many females that suffered from the economic crisis turned to prostitution for financial relief during poverty. There are multiple different indicators that determine if someone can engage in prostitution work in Greece. For instance, one must be free of STDs and STIs, must be clear of mental illnesses, and not have a drug addiction. In addition, one can not have a record of homicide, pimping, child pornography, trafficking, and robbery. All of these laws are Greece’s effort to regulate prostitution in Greece. Human trafficking is less common in Greece because of the legality of prostitution in the country.

Regulation in America

Prostitution is illegal in The United States of America. It is not considered a valuable job in society. There is a negative connotation around the sex work of prostitution. Depending on the severity, number of offenses, and location determines the punishment for the crime. Punishment can range from no jail time to six years of jail time. Fines can range from $200 to $150,000. Prostitution also comes with a negative connotation of stigmatizing words such as “whore” and “slut.” In a way the negative connotation and reputation of the negative work force occupation, can be a regulation to people in society in it’s own, causing people to not want to engage in the work area because of the reputation it would build upon them. Additionally, the thought around prostitution is centered around women which creates a stereotype of the work force. Although, men can be prostitutes the connotation is favorable of women with negative outlooks upon those females. On another hand, the regulation and illegality of prostitution causes more force and violence in efforts to produce the work force. Engaging in illegal sex work can become more forced because of the illegal force of the occupation.Studies show that a prostitute gets attacked at least once a month while working. Although, prostitution is only legal in Nevada, there is an estimate of 1 million prostitutes in America. Between 70 and 80 thousand people are arrested a year for illegal prostitution.

Regulation in Greece

As discussed previously, Greece has multiple regulations to being a prostitute in the country. Such as, medical regulations, legal regulations, and mental health regulations within people interested in prostitution work forces. In Greece there is less violence in prostitution occupations because of the fact that it is legal in this country. Prostitutes are mandated to have check ups every two weeks in Greece and carry a medical card with them at all times, given to them after each checkup. Although, prostitutes in Greece can engage in street prostitution, and escorting but, the prostitute must be linked to a licensed brothel in the country. In addition, the brothel must be licensed and comply with mandated inspections. It is thought that less than 1,000 prostitutes are legally employed in prostitution(). Although, it is a legal occupation there is still around 10,000 prostitutes that are performing employment in this occupation illegally.

Power, Institutions, Demographics

Power- Ultimately, the power lies within the hands of the government, state or federal laws that enforce or ban prostitution as an occupation. In a broad spectrum, the government places immediate regulation of prostitution by placing laws against engaging in the activity. Breaking the law can lead to fines and punishment like in The United States. In places like Greece with legal prostitution, the power lies in the hands of regulation and what allows for someone to be a prostitute. Additionally, prostitution can be in the power of social stigma. For instance, the society, religion, and ethics can also aid to the control over prostitution engagement or not.

Institutions- Most prostitution takes places in brothels. In America prostitution can take place in an illegal brothel, but in Greece the prostitutes can work out of legal brothels. Under the regulations brothels in Greece must be up to date on mandated regulations and license. Goffman, would consider this a stigmatized group that can be passed. Unless conversation strikes, it can be rather easy to conceal engaging in the activity of prostitution in both legal and illegal areas. Especially, in illegal prostitution areas it is necessary for the action to be passed in order to avoid repercussions.

Demographics-

• World wide there is an estimate of 40 to 42 million prostitutes
• 80 % of prostitutes range from 13-25
• 1- 2 million prostitutes in the United States
• Only 8% of prostitutes are males
• Pricing of prostitution ranges, with an impact on appearance, ethnicity, race, and age with darker skin making the least amount of money.

In Conclusion– Relations

Stanley Cohen may consider prostitution a moral panic because of the negative connotation the occupation carries but the low risk and threat to society. It is something that is very frowned upon but doesn’t really pose a threat to society when taking all precautions necessary. In terms of moral panics, exaggeration in prostitution is high. The thought of prostitutes being “whores” or “sluts” causes exaggeration to their occupation. Considering that Greece is a legal area of prostitution, Becker would consider prostitutes in this area as “outsiders.” Even though prostitution is legal in Greece it is not accepted by all. Prostitutes can still be considered outsiders because of the social stigma around the group and the negative image carried by one. In both legal and illegal areas of prostitution can engage in Becker’s posed labeling theory. The idea that the social world places the stigma around the person. As discussed earlier, the derogatory words that are placed around prostitutes labels these groups as deviant within society. Additionally, it could be argued that people who are in a place of illegal prostitution activity can fall into a conforming behavior activity. For instance, if the action is illegal or frowned upon by society one may conform to insider behavior to prevent becoming an outsider status.

Protecting the Rights of Prostitutes in the Work Force

There are a multitude of state, country, and nationally wide websites that enforce well-being of prostitutes with descriptions of rights and regulations. They are easy accessible for those in needs.

https://www.nswp.org/

Discussion Question

How would Becker determine the outsider group of prostitutes in terms of the different religions present in Greece? Each religion has different beliefs and it would be interesting to look at outsider status of individuals based on their religious beliefs rather than a government controlled or law regulated point of view.

References

Becker, H. S. (1997). Outsiders. London: Free Press.

Cohen, S. (2015). Folk devils and moral panics: the creation of the Mods and Rockers. London: Routledge, Taylor & Francis Group.

US Federal and State Prostitution Laws and Related Punishments. (n.d.). Retrieved from https://prostitution.procon.org/view.resource.php?resourceID=000119

Is Prostitution Safer When It’s Legal? (n.d.). Retrieved from https://www.nytimes.com/roomfordebate/2012/04/19/is-legalized-prostitution-safer/ignore-the-stigma-of-prostitution-and-focus-on-the-need

Stardust, Z. Z. (2019, September 17). The stigma of sex work comes with a high cost. Retrieved from http://theconversation.com/the-stigma-of-sex-work-comes-with-a-high-cost-79657

How Many Prostitutes Are in the United States and the Rest of the World? (n.d.). Retrieved from https://prostitution.procon.org/view.answers.php?questionID=000095

Society has norms they believe everyone should follow

Goffman describes a stigma as different and less desirable attributes that go against the societal norms of behaviors in that area (p.3). Goffman suggests that these differences rarely produce dangerous, bad, or weak (p.3). Stigma not only being presented in terms of attributes, but mainly the lowered credit and negative connotations around relationships. Stigma is often times based on perception and opinion of the society and social world around an individual. Becker would suggest that a stigma one may receive in one area of the world could be labeled deviant, but labeled as what Goffman would consider normal in another part of the world.

Goffman Presents Three Different Types of Stigma

1. Abnormalities of the body (Ex- piercings)
2. Blemishes in someone’s individual character (Ex- mental disorder)
3. Race, Nation, Religon (Ex- passed down from family members)

How Do People React When they are Part of the Stigmatized group?

• Adapt to the labeled “normal” behavior
• Ignore the idea of their behavior or attributes are stigmatized against in society
• Idea of Passing

Passing

Goffman suggests that people who share the stigmatization of a subgroup, have more threat towards each other than those who stigmatize the attribute. Thorton would suggest that because there is discussion of the mainstream culture more than the subculture or area being stigmatized, the oppositie of the mainstream is exploited and negative from the start of discussion. The first determination is if the behavior or attribute can be conceded within society or not. Passing is the idea of leaving the stigmatized attribute as conceded and not openly engaging or discussing the connection to this stigmatized group. Goffman suggests that there is a good feeling and rewarding experience to be considered normal in a stigmatized group therefore, people in a stigmatized group are more likely to conceal information about themselves to be considered normal. In terms of body mortifications some people may conceal parts of their body modifications in public like a tattoo. Others, may be forced to conceal. their body modifications as Goffman presents, a women having a mastectomy is not something someone has a choice but to pass in society. In terms of the other two types of stigma Goffman presents, one can decide to conceal that information about themselves, or display it in society.

Mental Illness

Mental illness is defined as a wide range of mental health disorders that affect your mood, thinking, and behavior (Mental Illness, 2019). Mental illnesses such as depression, anxiety, and eating disorders are all mental illnesses that can present images and connotations but for the most part can remain absent in physical characteristics. There can be many what Becker would call labeled and negative deviance around people with mental illnesses such as, “crazy,” “not normal,” and “looking for attention.” Cohen would consider mental illness and their potential danger to society as a moral panic. Media, movies, and descriptions may present an image to society as dangerous but it is just as the media presents it as only 18% of people with mental illness were likely to commit a crime (Harvard Health Publishing). As Becker would use the idea that society creates the deviant behavior, it isn’t always truthful. Although, people may think mental illnesses are not dominant in society, 1 in five people experience a mental illness in their lifetime, with 1 in 25 adults experiencing an extreme case of mental illness (Harvard Health Publishing). Stigma can be created around the social institutions that someone with a mental illness is involved with such as, insane asylums, psychologist care, and even rehabilitation centers for mentally ill. All areas have a negative picture painted around them in society and in the media on a day to day basis. Stigma around mental illness can create isolation, shame, doubt, avoiding help, fewer opportunities, lack of understanding, and self-doubt (Department of Public Health and Human Services, 2015). Although, mental illness is something that should be normalized such as going to the doctor when your sick, it isn’t because people understand less about the illnesses surrounding the mental state and don’t build an understanding unless them personally or a loved one may experience the detriments of mental illness.

Passing In Terms Of Mental Illness

1. Step One: Understanding the norm in society and distinguishing if you fall into that category or not. For instance, a teenager in a high school may not feel as though their mental illness is normal compared to their peers but an adult who is admitted to an insane asylum may have ease in viewing their behavior as the societal norm in that institution. Although, Goffman would suggest that the two individuals would not interact when leaving the common area because of the stigma the outside would can place on this institution.
2. Step Two: The individual learns to cope with the stigma placed around their place within society. Some examples may be not to isolate, receive the help one needs despite the negative connotation around the help of mental illness, or what Goffman would pose as passing.
3. Step Three: If one decides to learn to pass and pass their mental illness within society, they first need to develop a trust to themselves that they are sworn to this secrecy and able to keep the state of mind of a mental illness strictly to themselves. During this stage people realize that what they view of themselves and the mental illness they may experience are not apparent to all members of society but just the individual.
4. Step Four: Creating the disguise; during this step one may determine where it can be difficult to be present, in terms of being found out, and avoid those places. Additionally, one may start to learn to conceal certain aspects and behaviors that don’t correlate with the image the individual is presenting the world with. Or on the other hand, find places where one is able to be their true self and not mask their identity.

Institutions, Demographics, Power

Institutions– As Goffman suggested, people who cary the same stigmatized attribute can be more of a threat to the group than people in the mainstream culture. It can be hard for people to accept what they don’t understand which can create the stigma further. As for insane asylums, institutions, doctors, psychologists, and and more mental health providers it can create a further stigma but also a “normal” tendency. For instance, on a positive- many people in those institutions are experiencing the same problems and can be a normal to the people who experience stigma in the main stream society. On the other hand, these institutions can create a further stigma to the mental illness, being engaged in these institutions can create a negative connotation for these individuals and can also create an egocentric view in which the individual feels as though their stigmatized subculture is being viewed much more than it may actually be viewed in society.

Demographics- 1 in 5 adults experience mental illness. Ethnicity views of mental illness experience- Non-Hispanic Asian: 14.7% Non-Hispanic white: 20.4% Non-Hispanic black or African-American: 16.2% Non-Hispanic mixed/multiracial: 26.8% Hispanic or Latino: 16.9% Lesbian, Gay or Bisexual: 37.4% (Nami).

Power- Society has the power to create the social stigma against mental illness. Additionally, those who are involved in the stigmatized mental illness, have the power to create the stigma more prevalent as Goffman presents, those involved in the situation may be more of a threat to an individual. Media plays a large role in how mental illness is displayed within society.

Discussion Question:

Do you think that the influence of stigma in society surrounding mental illness shapes the way that people view themselves in society in terms of having a mental illness?

References

1. Mental illness. (2019, June 8). Retrieved from https://www.mayoclinic.org/diseases-conditions/mental-illness/symptoms-causes/syc-20374968
2. Department of Health & Human Services. (2015, September 18). Stigma, discrimination and mental illness. Retrieved from https://www.betterhealth.vic.gov.au/health/servicesandsupport/stigma-discrimination-and-mental-illness
3. Harvard Health Publishing. (n.d.). Mental illness and violence. Retrieved from https://www.health.harvard.edu/newsletter_article/mental-illness-and-violence
4. NAMI. (n.d.). Retrieved from https://www.nami.org/learn-more/mental-health-by-the-numbers
5. The Outsiders. (1983, March 25). Retrieved from https://www.imdb.com/title/tt0086066/
6. Cohen, S. (2015). Folk devils and moral panics: the creation of the Mods and Rockers. London: Routledge, Taylor & Francis Group.

Subcultures related to Gender and Race

Geisha Movement in Asia– Background of the subculture

Geisha (Geiko or Geigi),translated to women of art, is the movement centered around Japanese women. Geisha is the entertainment of Japanese women of ancient traditions of art, music, dancing, and singing. Often times, Japanese women perform in kimonos and oshiroi makeup styles. Some Geisha performers performed sexual acts while others performed at more classy gatherings. The movement moved more towards female empowerment and beauty offering more of an intrinsic lifestyle. Training for Geisha performances begins from a very young age, often daughters of current Geisha performers are brought up along the same lifestyle.

AV Dolls of Japan

Geisha Subculture

The Geisha Subculture is over four hundred years old and well known in different areas of Japan. The Geisha Subculture began with only males known as comedians but then changed to only females as the face of the Geisha subculture. Females continued the entertainment within society with performing arts. It is in fact only the Geisha subculture in Tokyo, Geiko in Tokyo, and in all other parts of Japan they are known as Geigi. The group has a negative connotation making it a subculture because they are known to be prostitutes but they are not. They have the common representation around Japan. Geisha females are only born into the family of a Geisha female or adopted into a family of Geisha female performers, nobody can decide to become an entertainer of Geisha.

Institutions, Demographics, and Power

Power– The subculture is maintained because you can only be born into or adopted into a family of Geisha females that carry and withhold the tradition, one may not choose to be apart of the subculture. Society has the power to shape these groups because when it was all male members, they were considered comedians but when the group changed to females the group was then perceived negatively and as prostitutes.

Institutions– After World War Two, Geisha women were mistaken for prostitutes by the USA Army. Laws were enforced to prevent Geisha women from stealing prostitutes clients, in a way the Japanese government declared this negative connotation of Geisha women being prostitutes by passing this law. Financial institutions can make it difficult for those who are born into the families to continue on their Geisha education because of the high cost. from $500,000 and then $50,00 kimonos, it can be difficult to cover the costs. Often times, Japanese males pay for the education and fashion attributes of the Geisha women to alleviate the price and produce more Geisha women. This is done because the males consider the entertainment worth it. Geisha career would be considered a deviant career defined by Becker, because of the deviance idealizations it holds within society.

Demographics–

• Difficult to attract younger generation because of the failure to move outside their group to attain new members. Struggle to keep the traditions of the traditional Geisha culture but the Geisha people see the need to develop a new plan to receive new members.
• There previously was around 80,000 people in the Geisha group in present day, there is roughly between 1,000 and 2,000 members- desperately seeing the need for a recruiting change (Ito).
• Females account for 68.2% of the working force in Japan (Statistics Bureau).

Description of Those Involved

• Entertainment Sources
• All Females
• Entertainment Sources of Ancient Traditions of Art, Dancing, and Singing
• Known for Wearing the Kimono
• Oshiroi makeup

Mainstream Japanese Culture

• Education (elementary, high school, and higher education is highly valued)
• 40% of students attend a higher education program than high school ()
• Very low crime rate- 19.8% crime rate (Statistics Bureau)
• Rare for a Japanese family to have a maid
• Very Conservative
• Wears kimonos, but only to special occasions
• Rarely wears the common makeup of the Geisha subculture

Training

While training and gaining the term of Geisha, emerging entertainers are called “maiko.” Training for the subculture takes about five years, but again one cannot decide to be in the Geisha subculture group, they must be born or adopted into the family of the performer. The cost is about $500,000 to train continuing throughout life and not stoping education of the entertainment industry (Tameyn, 2019). During training it is common for the maiko to be a maid or service of help to the Geisha higher up which goes against the mainstream culture of no families having maids in Japan. Geisha entertainers perform at high end dinners, parties, and private events. There is a strong negative thought of Geisha performers as strippers or prostitutes making them fall into a subculture role.

Life of a Geisha Performer

While training Makio students live in the Okiya or the Geisha house under the guidance of the Kami-San which is considered the mother of the house. During the give year training process makio are not supposed to be in a romantic relationship or get married. Their dedication is focused towards training. After training, the Geisha women are free to live where they want, or start a family. Some even open their own entertainment businesses or their own Okiya. Performances of a Geisha costs around $900 USD upwards (Taemyn, 2019). Even if one is able to afford the cost of a Geisha performer at a private event or at a Geisha performance place they may not be able to receive the entertainment. It is a secretive subculture that means you must have introduction from previous Geisha customers or an invitation to be apart of understanding and enjoying the subculture.

Fits in or Goes Against Mainstream Culture in Japan?

The Geisha Subculture can be difficult to define if the subculture as going against or aligning with the mainstream culture in Japan. In one aspect, the subculture provides exceptional entertainment to the upper class of Japan. It is an elite group that can’t be entered into rather a group that is inherited from family history. On another aspect, the culture considers the Geisha females “prostitutes” which is highly stigmatized against. With the negative connotation and the low crime rate in Japan it is no surprise that the group with a poor image can fall into the subculture status of relating back to crime. It can be difficult to either align or decline the subculture in Japan because of the connection to the entertainment and the negative view of the culture. Outsiders of the group view the Geisha women as prostitutes which goes against mainstream culture but also accepts the entertainment of art, singing, and music. Becker would consider this stigmatized deviance not accepted by the society and positive deviance because of the socially accepted entertainment. Additionally, considering higher education is highly valued within Japan while Geisha females go against that normality of the society and enter into the five year training process in replace of higher education.

Moral Panic of the Subculture

Stanley Cohen would consider the Geisha group a moral panic because of the connotation that society and the media places on the culture of being females prostitutes. Becker would argue that the audience determines the thought of the social schema because of their influence of opinions on the subculture. Becker would consider this group labeled the deviant subgroup not necessarily because they are deviant, as the Geisha being prostitutes being a false statement, but because they are labeled as “different” than the mainstream culture. With 86.6% of Japanese females participating in hobbies that they enjoy, it is common for the females to enter into the careered hobby that they enjoy.

Discussion Question

Considering Beckers thought of influences of audience, labeling, and kinds of deviance how can the Geisha subculture be viewed as a positive subculture and negative subculture?

References

Becker, H. S. (1997). Outsiders. London: Free Press.

Donna, & Donna. (2018, August 20). 50 AMAZING FACTS ABOUT GEISHA EVERYBODY OUGHT TO KNOW! Retrieved from https://hauteculturefashion.com/facts-about-geisha/

Ito, M. (n.d.). Japan’s geisha battle to protect their future. Retrieved from https://www.japantimes.co.jp/culture/2017/11/25/general/japans-geisha-battle-protect-future/#.Xlxq55NKgUs

Statistics Bureau, & Ministry of Internal Affairs and Communications. (n.d.). Retrieved from https://www.stat.go.jp/english/data/handbook/c0117.html

Tameyan, L. (2019, September 9). Geisha subculture. Retrieved from https://learnourworld.com/2019/09/06/the-culture-of-geisha-girls/

(n.d.). Retrieved from https://aspectfoundation.org/host/japan.html?gclid=EAIaIQobChMIv_GasdL65wIVFcpkCh3qAwDAEAAYASAAEgIAMfD_BwE

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