" Normality in this case, according to Goffman, represents a situation where everything appears contrary to what is about to take place, yet again with fewer fortunes of overturning the situation.
Most of Goffman's first theoretical ideas are dramaturgical in nature. They encompass analysis of a frame of reasoning and complication of explanation while solving activities or doing work hand in hand. Goffman made use of theatre and stage presentation in most of his demonstrations. As such, readers of his work have referred him as a dramaturgical analyst. Most of his works and presentations are hard to understand basing on the fact that they cannot be literally represented in life. According to Goffman, individual people are performers whose main purpose is to involve in a number of different and divergent shows towards varied audience. According to him, an individual performer gets the advantage of controlling others while he or she is performing in the state. The motive of an individual who presents himself before others is to try hard and win their attention and impression. Therefore, when members of different audience mingle together, it becomes hard for performers to differentiate their audience. As such, many presenters try to keep their back at the back and their front before their audience. This is mainly geared at attracting and maintaining face and other attributed recognition of the audience.
The general theories of deviance, according to Goffman, serve as implication prospects towards all the discussions done by Goffman. The implications could either be licensed or taken to represent tolerance. In other ways, deviants can be related to mascots, clowns, or even isolates. In other defined roles, deviants are not allowed in any way. This happens as with priests. Goffman has reiterated on the significance of deviants who engage in stigmatization of other members in the society. In many cases, such deviant characters are literally not condoned in the society. It takes failed attempts to stop stigmatization since for an essentially legible individual to fall part of deviant capabilities is a concern of the society in general.
As such, Goffman has taken massive steps in expanding the account of the predicaments participants face in interpersonal face-to-face interaction to his discussion of the moral career of the ostensibly deviant and to his political interpretation of the idea that "we normal" are always "normal against."
There is great significance in identifying "otherness" to our general understanding of social life at least in our historically defined society. In varied societal establishments, the principle of "otherness" is detrimental as it serves to establish the interests and connotations, which benefit the society. Every society has its ways and means of bringing up its members. The concern and interests of the society are geared at establishing a coherent and mutual relationship between individual people. For instance, the principle of "otherness" elicits from the fact that everyone is in need of the other person. The needs people or individuals get from their fellow "other" members are uncountable and makes life itself. In many social places, people engage in socialistic features and activities basing in mind that every individual is uniquely connected to the other in one or various ways (Goffman, 1963).
Social life entails human interaction with fellow human beings and other mechanisms of interaction in the society. Social life cannot exist without this principle of "otherness." It is when human beings are concerned with one another that the concept of socialization is realized, according to the accounts of predicaments faced in international face-to-face interaction. As such, it is quite reprehensive to consider the fact that "otherness" is an essential element. In any modern society, human existence is detrimental to the survival nature of the society. For instance, Goffman exemplifies that morality in the society is only established when individual people compromise their individual perceptions and intentions for the sake of "otherness." "Otherness" in this case involves replication of a universally accepted way of living and interaction between various members in the society. Human interaction is a necessary and responsive aspect in everyday life. When Goffman was trying to establish the relation between human demonstrations of a true nature and hiding of the backsides, he was literally reiterating on the importance of demonstrating every positive aspect so that the audience will be able to interact mutually with the sentiments, characters, and interests of the performer. In such a case, the aspect of "otherness" has been promoted though indirectly by the performer and the audience. The interpersonal face-to-face interaction assists in relaying individuals with certain characters, which can be mutually relayed to others through the aspect of "otherness." "Moral careers" get established through the aspect of "otherness." In many cases, "otherness" reflects on the magnitude at which deviant behaviors are not reflective of togetherness in the general society.
Therefore, identification of the principle of "otherness" is as important as listening to the presentations done by the groups, which reiterated Goffman's stories. The state and nature of social life is vastly understood when integrated through the aspect of "otherness." Different societies endorse differing characteristics of "otherness." Societies differ in their needs, objectivities, and implementation of life-related developments. From Goffman's aspects of "otherness," an individual will be able to perceive the basic components, which make up the society. For instance, the historical backgrounds laid down by every society resemble those of organizations. This is when compared to an independently established society which regards differentiated and integrated virtues of togetherness at all times. As such, the study of "otherness" exemplifies every facet, which brings up a society.
Goffman, E. (1963). Stigma, notes on the management of spoiled identity. Touchstone: Cengage.
Marx, K., Engels, F., & Tucker, R. (1978). The Marx-engels reader. (Second Edition ed.). New