Film Review: Murderball

Murderball is a documentary film which raises public awareness about people with disabilities. It successfully illustrates just how capable they are by revealing the world of Quad Rugby, and divulging into the personal testimonies of the athletes. The aggressive, hard-hitting nature of the game of Quad Rugby contradicts the assumptions society makes about people constrained by a wheelchair. Disabled persons are commonly stigmatized as being frail, sad, and dismal with limited ability, and in need of sympathy. This film challenges those assumptions by proving that people limited to a wheelchair can be strong, happy and confident individuals with limitless opportunities in life. The athletes in Murderball such as Mark Zupan and Andy Cohn demonstrate through their determination and drive for the game and life in general, that when you ignore the opinions or expectations of others, you become free to deviate from the “norm” (Control Theory: Travis Hirschi).

One example the film uses to demonstrate false assumptions about disabled persons is when one of the players explains how Quad Rugby isn’t just a game that they participate in, in order to feel good about themselves; it’s a serious competition with serious athletes. He jokingly recalls how a woman he had met assumed he was taking part in the Special Olympics; implying that quadriplegic people are mentally challenged or physically inferior. His response was “I’m not here for a hug; I’m here for a metal.”

The film does a good job in pointing out our belief that disabled people are saints is a common misconception. Joe Soares, the former coach of Team Canada was depicted as an arrogant traitor, and a terrible father and husband. At his anniversary dinner his wife makes a toast “to you” and he replies “to Team Canada”. It was nice to see Joe make a turn around with his family life after his heart attack. His struggle to balance his passion for the game while having compassion for his family, and to own up to the fact that his insensitivity was borderline abusive, showed he’s human, which contradicts the assumption that disabled persons are somehow less than human. They experience the same ups and downs as people without physical challenges.

The Academy Awards nominated film Murderball dispels the socially constructed fallacy that disabled people are deserving of our patronizing sympathy, or that their status warrants an assumption of their capabilities. The filmmakers Henry Alex Rubin and Dana Adam Shapiro take on these fallacies by displaying the realities of the actors’ lives with the raw emotion and excitement of the game of Quad Rugby.      

Deviant Blogging and the Importance of Language

The word emo, which is short for emotional, was once used to describe a person who would use self-mutilation or self-injury in order to release emotional pain, anger, or anxiety. According to the NYU Langone Medical Center’s website, the behavior was often related to a neurological or metabolic disorder such as Autism, Tourette syndrome, or Lesch-Nyhan syndrome (1). Psychiatric disorders such as borderline personality disorder, post-traumatic stress disorder, depression, antisocial personality disorders, substance abuse, and eating disorders have also been linked to this behavior (1). Symptoms may include (1):

• Cutting of skin with a sharp object (most common)
• Skin carving or burning
• Self-punching or scratching
• Needle sticking
• Head banging
• Eye pressing
• Finger, lips, or arm biting
• Pulling out one's hair
• Picking at one's skin

The assumptions made about someone who is emo have evolved over time. Becker's Outsiders describes how people are labeled mentally ill in order to explain certain rule-breaking behavior that society can't categorize (2). For those whose emo status derives from a psychiatric, neurological or metabolic disorder, it is seen as a secretive, shameful, or embarrassing condition. However, there seems to be a bit of exhibitionism about being emo now. Emos are more commonly associated as people who use self-mutilation or self-injury to express their need to rebel against authority, gain attention from peers, flirt with risk-taking, or to feel in control (1).

Emo is also now used to describe (or inaccurately describe) genres of music and literature, styles of clothing, hair and makeup, or general dispositions. The blog called “emo inside” (http://www.emoinside.com) provides photos and links that promote “emo fashion”. Being labeled emo can also be insulting. In an interview with NME, Singer Brendon Urie from the band Panic at the Disco rejects the emo label stating: 

“It’s ignorant! The stereotype is guys that are weak and have failing relationships write about how sad they are. If you listen to our songs, not one of them has that tone," he declared.“Emo is bullshit!" added Urie. "If people want to take it for the literal sense of the word, yes we’re an   emotional band, we put a lot of thought into what we do. People always try to stereotype us, but we don’t fit the emo stereotype”(3).

 The quiet, pale-faced teenage girl with black nail polish, black clothes and black eye makeup who writes “depressing” poetry or listens to “disturbing” music is considered emo, even if she doesn’t inflict pain upon herself on indulge in self-mutilation. So while some people are wrongfully categorized as emo for wearing certain styles of clothing, others purposefully alter their appearance so that they will be categorized as emo.

I believe the term is mostly used among teens as an insult, or as a label by parents and teachers who fear its connotations. This can have dangerous consequences; wrongfully labeled teens may feel ostracized and judged, and may end up developing the behaviors associated with being emo. Becker explains that the isolation or treatment given to a labeled deviant can in turn cause a self-fulfilling prophecy (4).This result has been seen in many news reports of teen suicides where the individual resorted to taking their lives because of the isolation and stress of being labeled, not because they were actually emo to begin with. With suicide listed as the third leading cause of death among young people age 15-24 by the American Academy of Pediatrics (5), one would hope that the threatening use of labels such as emo, either derived from realistic behaviors or perceived assumptions, would be more carefully scrutinized.

Works Cited:

1. NYU Langone Medical Center. Retrieved on February 18,2012 from: http://psych.med.nyu.edu

2. Becker, Howard S. Holstein 1993; www.sscf.ucsb.edu.  Retrieved on February 15, 2012 from: https://lms.wsu.edu/section/content/default.asp.

3. NME First For Music News. Retrieved on February 15, 2012 from: http://www.nme.com/news/panic-at-the-disco

4. 2. Becker, Howard S. Labeling Theory. Ch 7 of Readings in Deviant Behavior. Calhoun, Conyers and Thio. 2010. Pearson Education Inc., Boston, MA.

5. American Academy of Pediatrics. Division of Publications PO Box 747 Elk Grove Village, IL 60009-0747. Retrieved on February 15, 2012 from: http://www.aap.org

Becoming Deviant

Part 2

I’d given the deviant act assignment way too much thought over the past couple weeks. I kept coming up with deviant acts that would be entertaining like pushing my teenaged daughter around in a stroller, wearing an outrageous outfit in public, or breaking into song in the middle of the library. But then I began thinking of deviant people throughout history, who, through their actions challenged our assumptions about what makes something right or wrong. People like Rosa Parks and Amelia Earhart came to mind. I knew I couldn’t do something as profound as them by any means, but their ideologies inspired me to go outside of my box and question our society’s beliefs on a larger scale.

Religion is a topic that caught my attention while talking with a friend about how she dealt with some Mormon missionaries that had solicited her recently. We shared a good laugh at their reaction to her being an atheist, and discussed how odd it is that a country founded on the idea of freedom of religion still considers non-Christians as deviants. I told her how we should go door to door soliciting the idea of atheism, evolution, or really just about anything other than Christianity to see people’s reactions. Then, I realized I had found my deviant act. Non-Christians seem to fall into Becker’s simplest definition of deviance; a statistical perception that anything that varies too widely from the average is deviant (1). Even though I couldn’t convince my friend to come along, I went home, dusted off my old anthropology and archaeology textbooks and made up a flyer to distribute, promoting evolution (and in doing so, challenging the creationist theory that Christianity is based upon).

As the Sunday morning church goers were getting primped and prettied for the religious worshiping sessions, I was at home making copies of my flyer and trying not to chicken out. There’s a neighborhood close to where I live with three or four churches within a few blocks of one another. I set out on foot, flyers in hand, ready to spread evolutionary propaganda! The first people I met were an elderly couple getting out of their Lincoln Continental, dressed in their Sunday best. I casually went up to them and asked if I could give them some information that might change their lives. They gave me a skeptical look but took the flyer from my hand. The man looked at it for maybe a second and quickly gave it back, uttering “nonsense” as he shook his head.

Next I handed my flyer to four or five teenaged boys approaching the church. At first they joked around with me asking if I was handing out pizza coupons. Then one of them actually began reading. He said “yeah, they talk about this stuff in my biology class.” I asked him what he thought about it and he replied, “I don’t really know, it sounds like a bunch of bull shit.” I may have crossed a line when I asked, “As opposed to what do they teach you in church?” They all laughed, and I asked if they could recall any of the bible’s teachings that contradict evolution. One kid said, “Well, yeah, dinosaurs”. We discussed the legitimacy of different dating methods, and actually began having a serious conversation before a large, grumpy looking man called them to the church. We said our adieu’s and they went on their way.

I began getting a feel for people’s assumptions of non-Christians. One woman asked me if I was an atheist. When I replied no, she said “I thought you seemed too nice of a girl to be one of them.” She then warned me to be careful of believing everything they teach in “those liberal schools.” In another conversation, a young woman said she thought atheists’ “lacked morals or values.” A man standing next to her nodded in agreement, adding “they will do whatever they want with no remorse because they think there’s no one to answer to.”

I was met with the same indifference or slight annoyance during most of the other exchanges I had that morning. I definitely felt that I was the obvious deviant in a culture consumed with Christianity. I was labeled a deviant because I didn’t conform to societies constructed version of normal, and by speaking out against the norm, I broke the agreed-upon rules (2). I think that most Christians tend to practice reintegrative shaming in order to convert non-believers (3). By imposing guilt, fear, ridicule, and general expressions of disapproval, they can welcome the deviants into the approving arms of religion. My approach to conformity may have included sarcasm and a touch of ridicule, but for the most part, I tried to convey scientific facts to defend my deviance and bring others to my “dark side”. As I walked home today after a long couple hours of dealing with disdain and religious debate, I came to the conclusion that while it’s easier to hide your deviance, the only way to change mainstream societies beliefs about what constitutes deviant, is to outwardly question its legitimacy. 

Word Count: 856

Works Cited

1. Becker, Howard S. Outsiders: Defining Deviance. Konty, Mark A. WSU Soc 360: Social Deviance

2. Becker, Howard S. Labeling Theory. Ch 7 of Readings in Deviant Behavior. Calhoun, Conyers and Thio. 2010. Pearson Education Inc., Boston, MA.

3. Braithwaite, John. Shaming Theory. Ch. 6 of Readings in Deviant Behavior. Calhoun, Conyers and Thio.2010. Pearson Education Inc., Boston, MA

How Deviant am I?

Part 1      

My life’s experiences, as a child and an adult, have tremendous influence over my behavior and actions. Some of these experiences have led me to participate in both socially acceptable and unacceptable acts, which constitute as deviant. Looking back on my adolescent years it’s easy to see how these experiences shaped my perception of society, and how I adapted my behavior accordingly. My journey from retreatism to conformity (1) has been the consequential paths of the societal pressures in which I have been under. The repercussions of my deviant behavior are what reinforced or challenged those notions that I formulated, and continue to develop today.

I was thirteen the first time I ran away from home. Severed family ties combined with feelings of desperation broke my attachments that I may have had as a child to socially acceptable norms or a strong belief in morality. Durkheim explains, “We are moral beings to the extent that we are social beings” (2, pg.30). My frustration with people and society in general, manifested into anger, resentment and a sense that it didn’t matter what anyone thought. Control theory helps explain my deviant behaviors that continued to develop. Hirschi states, “…if he is insensitive to the opinion of others-then he is to that extent not bound by the norms, he is free to deviate” (2, pg.30).

I adapted to the sense of isolation by associating myself with people whose motives and attitudes mirrored my own (3).My best friend, Sylvia, became my partner-in-crime. It was during this time that I learned the techniques necessary for my survival on the streets of Seattle (3); how to divert attention from the store clerk so that Sylvia could steal food, beer, and other supplies. And how to break into vacant houses, cars and apartment laundry rooms, club houses and swimming pools to get clothes, take showers, find shelter, or steal things that might be useful to us.

I left home for good and dropped out of school at the age of 14. Homelessness and drug use led me down a path I didn’t want to take. Unfavorable outcomes began to outweigh the favorable results of violating the law (3). I was fifteen years old when I sought out help through a friend’s mother, became a ward of the state and moved into a loving foster home. I went back to school, earning straight A’s, got an internship and a part-time job, attended counseling, remained sober (well, mostly anyway!) and spent time forming bonds with my new family and friends. Those bonds became the foundation for a renewed belief in society, structured norms, and attainable goals (3).

My hesitation to share my less-than-ideal personal experiences in this blog for fear of pity, shame or being labeled was balanced out by my wanting to demonstrate how deviant behavior is a reaction of societal pressures, and how overcoming challenges can reshape your perception of society. Being an under-employed, 33 year old single mom/college student (with tattoos and red hair nonetheless!) probably still makes me a deviant, but it’s a label I’m willing to accept.

Word Count for Part 1: 610

Works Cited

1.   1. Strain Theory: Merton, Robert K., Ch. 3 of Readings in Deviant Behavior by Calhoun, Thomas C., Conyers, Addrain, and Thio, Alex. 2010. Pearson Education, Inc., Boston, MA.

2.   2. Control Theory: Hirschi, Travis., Ch. 5 of Readings in Deviant Behavior by Calhoun, Thomas C., Conyers, Addrain, and Thio, Alex. 2010. Pearson Education, Inc., Boston, MA.

3.   3. Differential Association Theory: Cressey, Donald R. and Sutherland, Edwin H., Ch. 4 of Readings in Deviant Behavior by Calhoun, Thomas C., Conyers, Addrain, and Thio, Alex. 2010. Pearson Education, Inc., Boston, MA.

Who is Deviant?

             Deviant inspiration and haircuts were my goals for a Saturday afternoon in Portland. I figured the rain soaked streets of the Pearl District would surely produce some socially ostracized individuals, and my daughter had been nagging me to get her hair cut and dyed all week. My usual desperate search for parking ended at a practically vacant lot near the bus depot and neighboring homeless shelter. Only $7 for the entire day; score! As I pull into a vacant spot my thirteen year old daughter exclaims, “really mom? Can’t we park somewhere else?” Oblivious to her reasoning I take a look around. There’s a worn down looking guy in grubby clothes on one corner sharing a sandwich with his equally worn down looking grubby dog by his side. Across the street are four or five men with backpacks and rolled-up tarps and sleeping bags on their backs, talking and laughing loudly. An elderly man in a bright red coat who carries a striking resemblance to Santa walks in front of the car. We make eye contact, and a jovial toothless grin emerges from his big white beard. I return the smile as my daughter murmurs, “uh…creepy”. Obviously, these people are more than likely homeless, but I deem them harmless and try convincing my daughter of this. She’s not buying it. Choosing the path of least resistance, I give in to my daughter’s fickle temperament and reluctantly pull out of the lot. A half-mile or so away, we find parking near “normal” people; people with money to spend, cars to drive, and places to go.

            We walk up Everett St. and into Bishops; the hair salon. The receptionist greets us and we give her our names. Her blaringly blue hair, and multiple piercings and tattoos match the hip, liberal-minded atmosphere. My stylist, Daniel, looks up from his work with a familiar smile; he gives us a dainty wave and says “helooooooo ladies!” I return the wave and begin exchanging small talk while I admire his flawless eye make-up and freshly polished nails. My daughter’s stylist; a full sleeved, curvy woman, with bleach blonde hair and bright red lipstick calls her over to her chair.

        With a few hours of wait time, I decide to go for a walk. Equipped with a camera over my shoulder and a notebook in my bag I set out in search for my newly discovered deviants; the homeless population of Portland. Reminding myself of my assigned fly-on-the-wall status, I take photos of various homeless people from my hip, hoping not to draw attention. A presumably homeless, one-legged man in a wheel chair scoots across an intersection, stopping traffic. A police officer notices but does nothing to assist the struggling man or disgruntled drivers; however, he gives me a suspicious look as I snap a few shots.

            I turn a corner where a group of homeless people are gathered in front of a run-down building. A “normal”, well-dressed man and attractive woman walking down the street towards me notice the deviant group of squalid individuals ahead. The man quickly switches sides with the woman; shielding her from coming too close to the detested men. She clings onto his arm, her posture rising as she stares straight ahead. Superiority emanates from the “normal” couple.

         As a “normal” person, I have the privilege of enjoying a cup of coffee from inside Powel’s book store. I gaze out the window at the plethora of people walking up and down the street. A homeless-looking teenager sits on the corner playing a guitar as passerby’s throw change in his case. He thanks them with genuine gratitude, but no-one replies.
         The assumptions being made by the “normals” about the deviant homeless sub-culture seem clear; they’re lazy, mentally ill, dangerous, alcoholic, drug addicted criminals who are homeless because of poor choices they’ve made and continue to make. But is that the reality? Could it be that they’re perfectly harmless individuals who’ve become victims of circumstance? It dawns on me that who is considered deviant in our society depends on perspective, not the facts or any hint of reality. It all boils down to fear. My grandfather wouldn’t be caught dead allowing a hair stylist who was openly gay or a seemingly uninhibited tattooed woman touch his “normal” hair for fear of catching their gayness or sexuality. Maybe “normal” people fear the homeless and mark them as deviants because given the right conditions; they know that could be them. If “normal” people keep homeless people assigned as deviants, then their “normalness” remains sanctified.

All images copyright 2012 Brooks Photography

My Favorite Deviants