By Nachman Ben-Yehuda, Erich Goode
Filled with new examples and fabric, this moment variation presents a completely updated exploration of the genesis, dynamics, and loss of life of ethical panics and their affects at the societies during which they happen. * jam-packed with up-to-date and up to date examples together with terrorism, the Sept. 11 assault at the global alternate Towers, institution shootings, flag burning, and the early-2000s resurgence of the “sex slave” scare* incorporates a new bankruptcy at the media, at the moment considered as an immense part of the ethical panic* Devotes a bankruptcy to addressing criticisms of the 1st version in addition to the ethical panics thought itself* Written by way of original specialists within the box* Designed to slot either self-contained classes on ethical panics and wider classes on deviance
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Moral Panics: The Social Construction of Deviance
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Extra resources for Moral Panics: The Social Construction of Deviance
Sample text
Much of the moral panics literature is devoted to debunking the stated reasons for the concern and tracing out the more substantial or “genuine” underlying motives of the various actors on the moral panics stage. , 1978). In Renaissance Europe, the Catholic hierarchy, facing challenges from secularism and the Protestant Reformation, seized upon witches as a major subversive force threatening Catholicism from within, in order to deflect attention away from the more basic religious problem (BenYehuda, 1980; 1985).
72). Said Congressman David Applegate before the House of Representatives, “Mr. Speaker, I am mad as heck. S. Supreme Court allowed the destruction of our greatest American symbol. What in God’s name is going on? Are there any limitations? ” (p. 72). Senator Bob Dole chimed in with the statement “People who hate the flag … ought to leave the country” (p. 72). Following such rancorous denunciations, Congress passed the Flag Protection Act of 1989, which reads: “Whoever knowingly mutilates, defaces, burns, or tramples upon the flag of the United States shall be fined … or imprisoned for not more than one year, or both” (p.
Glassner (1999) addresses the exaggerated fear of “monster moms,” “youth at risk,” heroin addiction, the supposed threat of black men, and crime and its representation in the media. Jenkins devotes attention to serial homicide (1994), pedophilia by priests (1996), child molestation (1998), synthetic drugs (1999), child pornography on the Internet (2001), and terrorism (2003a) as moral panics. The point is, moral panics are not “about” specific activities – real or imagined – or social categories, so much as they are “about” the fear and concern about, and the perceived threat from, those activities and categories.