Why do people enter total institutions – places that confine and control them around the clock – and how does the experience change them? This book updates Goffman's classic model by introducing the Re-inventive Institution, where members voluntarily commit themselves to pursue regimes of self-improvement.

Identity is never just an individual matter; it is intricately shaped by our experiences of social life. Taking a Symbolic Interactionist approach, and drawing on Goffman’s dramaturgical theory, Susie Scott explores the micro-social processes of interaction through which identities are created, maintained, challenged and reinvented. With a focus on empirical studies as illustrations, classic sociological theory is applied to contemporary examples. Each chapter focuses on a key dimension of how identities are negotiated in the drama of everyday life, from politeness and face-saving rituals to secrecy, lies and deception. Goffman’s ideas are explored in relation to self-presentation, role-making, group interaction and public behaviour, while language and discourse are shown to help people to give credible identity performances and to frame social situations. The book reveals how social selves change over the life course through stigma, labelling and deviant careers, and how life in a total institution can radically transform its members' identities. Through all of these processes, self and society are shown to be intertwined. This insightful approach will appeal to students taking a range of courses in the sociology of the self, identity, interaction and everyday life

What do we mean when we call any group a cult? Definingthat term is a slippery proposition – the word cult is provocative and arguably pejorative. Does it necessarily refer to a religious group? A group with a charismatic leader? Or something darker and more sinister? Because beliefs and practices surrounding food often inspire religious and political fervor, as well as function to unite people into insular groups, it is inevitable that "food cults" would emerge. Studying the extreme beliefs and practices of such food cults allows us to see the ways in which food serves as a nexus for religious beliefs, sexuality, death anxiety, preoccupation with the body, asceticism, and hedonism, to name a few. In contrast to religious and political cults, food cults have the added dimension of mediating cultural trends in nutrition and diet through their membership. Should we then consider raw foodists, many of whom believe that cooked food is poison, a type of food cult? What about paleo diet adherents or those who follow a restricted calorie diet for longevity? Food Cults explores these questions by looking at domestic and international, contemporary and historic food communities characterized by extreme nutritional beliefs or viewed as "fringe" movements by mainstream culture. While there are a variety of accounts of such food communities across disciplines, this collection pulls together these works and explains why we gravitate toward such groups and the social and psychological functions they serve. This volume describes how contemporary and historic food communities come together and foment fanaticism, judgment, charisma, dogma, passion, longevity, condemnation and exaltation.

This book explores the ethnic and racial options exercised by young mixed race people in Britain. It reveals the diverse ways in which young people identify and experience their mixed status, the complex nature of such identities, and the rise of other identity strands which are now challenging race and ethnicity as dominant and salient identities.

Tamsin Barber addresses the experience of the British-born Vietnamese as an overlooked minority population in 'super-diverse' London, exploring the emergence of the pan-ethnic 'Oriental' category as a new form of collective consciousness and identity in Britain.

This book juxtaposes the experiences of regions that have lived or are living through industrial transition in coal-mining and manufacturing centres throughout Europe, opening the way to a deeper understanding of the intensity of change and of how work helps shape new identities.

This book uses identity theories to explore the struggles of indigenous peoples against the domination of the settler imaginary in Australia, Canada, New Zealand and the United States. The book argues that a new relational imaginary can revolutionize the way settler peoples think about and relate to indigenous difference.