A thesaurus might list the following words about deviance: “abnormal, aberration, anomaly, weird, irregular, unnatural.” Most references attest to the nature of deviance as being something that violates behaviors, thoughts, or actions. For sociologists the answer is found by considering exactly who has the power and authority to define the behavior as being deviant. Throughout history, the United States government, religions, education, media, and family types have influenced and shaped what is considered “deviant” and, as illustrated with rapid marijuana legalization in the U.S., what is considered deviant changes over time.

Figure 1. In studying deviance, sociologists consider who has the power and authority to define a behavior as being deviant. In 1969 the police raided the Stonewall Inn, a gay bar, using anti cross-dressing and homophobic laws to arrest people. The community organized and fought back against the police and rioted in the streets in what is now known as the Stonewall Riots. Laws in the U.S. concerning LGBTQ+ rights have changed over time now allowing for gay couples to marry and for transgender people to access healthcare related to transitioning in some states. (Photo courtesy of Another Believer/Wikimedia Commons)

Marijuana legalization provides an excellent example because the Trump administration is at odds with the majority of the country— Attorney General Jeff Sessions is working to enforce marijuana laws at the federal level while states are legalizing marijuana at the state level. Although the U.S. Attorney General is appointed by the U.S. President, the President is elected. State legislators are elected, which helps to explain why states are moving quickly to legalize marijuana, particularly during election years.

Deviance and Control

Figure 2. Much of the appeal of watching entertainers perform in drag comes from the humor inherent in seeing everyday norms violated. (Photo courtesy of Cassiopeija/Wikimedia Commons)

What, exactly, is deviance? And what is the relationship between deviance and crime? According to sociologist William Graham Sumner, deviance is a violation of established contextual, cultural, or social norms, whether folkways, mores, or codified law (1906). Put simply, deviance is the violation of a norm.

In fact, from a structural functionalist perspective, one of the positive contributions of deviance is that it fosters social change. For example, during the U.S. Civil Rights Movement, Rosa Parks violated social norms when she refused to move to the “black section” of the bus, and the Little Rock Nine broke customs of segregation to attend an Arkansas public school.

“What is deviant behavior?” cannot be answered in a straightforward manner. Whether an act is labeled deviant or not depends on many factors, including location, audience, and the individual committing the act. According to sociologist Howard Becker, deviance is relative and “The deviant is one to whom that label has been successfully applied; deviant behavior is behavior that people so label” (Becker, 1963). Listening to music on your phone on the way to class is considered acceptable behavior. Listening to music during your 2 p.m. sociology lecture is considered rude and might be met with a disapproving look and/or a request to put your phone away. Listening to music on your phone when on the witness stand before a judge may cause you to be held in contempt of court and consequently fined or jailed. In this example we can see that the individual actor remains constant while the location and audience changes, becoming in each instance increasingly at odds with established norms.

As norms vary across culture and time, it makes sense that notions of deviance change also. Fifty years ago, public schools in the United States had strict dress codes that, among other stipulations, often banned women from wearing pants to class. Today, it’s socially acceptable for women to wear pants, but less so for men to wear skirts. In a time of war, acts usually considered morally reprehensible, such as taking the life of another, may actually be rewarded. Whether an act is deviant or not depends on society’s response to that act.

Why I Drive a Hearse

When sociologist Todd Schoepflin ran into his childhood friend Bill, he was shocked to see him driving a hearse instead of an ordinary car. A professionally trained researcher, Schoepflin wondered what effect driving a hearse had on his friend and what effect it might have on others on the road. Would using such a vehicle for everyday errands be considered deviant by most people?

Figure 3. A hearse with the license plate “LASTRYD.” How would you view the owner of this car? (Photo courtesy of Brian Teutsch/flickr)

Schoepflin interviewed Bill, curious first to know why he drove such an unconventional car. Bill had simply been on the lookout for a reliable winter car; on a tight budget, he searched used car ads and stumbled upon one for the hearse. The car ran well, and the price was right, so he bought it.

Bill admitted that others’ reactions to the car had been mixed. His parents were appalled, and he received odd stares from his coworkers. A mechanic once refused to work on it, and stated that it was “a dead person machine.” On the whole, however, Bill received mostly positive reactions. Strangers gave him a thumbs-up on the highway and stopped him in parking lots to chat about his car. His girlfriend loved it, his friends wanted to take it tailgating, and people offered to buy it. Could it be that driving a hearse isn’t really so deviant after all?

Schoepflin theorized that, although viewed as outside conventional norms, driving a hearse is such a mild form of deviance that it actually becomes a mark of distinction. Conformists find the choice of vehicle intriguing or appealing, while nonconformists see a fellow oddball to whom they can relate. As one of Bill’s friends remarked, “Every guy wants to own a unique car like this, and you can certainly pull it off.” Such anecdotes remind us that although deviance is often viewed as a violation of norms, it’s not always viewed in a negative light (Schoepflin, 2011).