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Tribal Stigma
Tribal stigma is a term coined by Erving Goffman, one of the most influential sociologists of the 20th century, to indicate types of stigma that are attached to the group rather than to the individual; this kind of stigma is also called a collective stigma. As Goffman used the term, tribal stigma refers to membership in devalued races, ethnicities, or religions. Lineage is a necessary element in tribal stigma as Goffman originally explained the term. By this, he meant that tribal stigma was a condition believed to be transmitted genetically by the stigmatized as well as the stigmatizer.
Goffman wrote about tribal stigma in the 1960s. Among the examples he used were being Jewish, Roman Catholic, or African American. Tribal stigmas are still a topic of interest, of course, and select tribal stigmas constitute their own area of study and research at universities, like Chicana/o American Studies and Asian American Studies. It is no surprise that the very term Goffman suggested has roots in language that stresses the depth and the permanence of this kind of stigma, while also evoking societal ability to incorporate multiple tribal stigmas.
Origins and Definition of Tribal Stigma
The English word tribe is derived from the Latin word tribus and referred to the three original tribes of Ancient Rome, whose number swelled to as many as 35 different entities in that one society. Goffman chose the word stigma, meaning mark, from the name for the brand used to identify slaves and criminals. He defined stigma as the phenomenon whereby an individual with an attribute is deeply discredited by his society. Stigmatization itself was the “process by which the reaction of others spoils normal identity.” These crucial concepts guide researchers in stigma today.
Tribal stigma is one of the three types of stigma in the classification system Goffman suggests in Stigma: Notes on the Management of Spoiled Identity (1963). The other two types are what Goffman referred to as “blemishes of moral character” and “abominations of the body” to be applied, respectively, to individuals known to have acted immorally and irregularly and to individuals who had physical characteristics believed to spoil the self. Unlike the other types of stigma, tribal stigma could not be completely eradicated, although it might be avoided, denied, hidden, or modified. Implicit in the origin of the term tribal stigma, then, is the assumption that a society will indeed feature multiple groups, perhaps shifting in number and identity, one or more of which could bear an intrinsic “mark” as serious as a tribal stigma. After Goffman, researchers of stigma suggested new groups capable of fitting the criteria for tribal stigma or other ways to modify the concept.
Identity and Career, Passing and Seeming
Writing in Asylums: Essays on the Social Situation of Mental Patients and Other Inmates (1961), Goffman described the situation of those stigmatized by the “spoiled” identity of people with mental illness who were committed to the mental hospital of the time and therefore suffered a character-blemishing stigma. In writing Asylums, Goffman coined the term career to describe common developments, events, and paths likely to be found in the stigmatized person's life in this role. The term career has also been applied to the experience of those with different tribal stigmas, for this situation—perhaps more so than incarceration in a mental hospital—affords even people who are not confined similar treatment and similar reactions. Of the varied possible landmark events and realizations that mark the career of the person with a tribal stigma, his or her experience with simultaneously being a member of the stigmatizing mainstream society is one of the most crucial.
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