social definition of impersonation, however, is not itself a very consistent thing. For example, while it is felt to be an inexcusable crime against communication to impersonate someone of sacred status, such as a doctor or a priest, we are often less concerned when someone impersonates a member of a disesteemed, non-crucial, profane status, such as that of a hobo or unskilled worker. When a disclosure shows that we have been participating with a performer who has a higher status than he led us to believe, there is good Christian precedent for our reacting with wonderment and chagrin rather than with hostility. Mythology and our popular magazines, in fact, are full of romantic stories in which the villain and the hero both make fraudulent claims that are discredited in the last chapter, the villain proving not to have a high status, the hero proving not to have a low one.
Further, while we may take a harsh view of performers such as confidence men who knowingly misrepresent every fact about their lives, we may have some sympathy for those who have but one fatal flaw and who attempt to conceal the fact that they are, for example, ex-convicts, deflowered, epileptic, or racially impure, instead of admitting their fault and making an honorable attempt to live it down. Also, we distinguish between impersonation of a specific, concrete individual, which we usually feel is quite inexcusable, and impersonation of category membership, which we may feel less strongly about. So, too, we often feel differently about those who misrepresent themselves to forward what they feel are the just claims of a collectivity, or those who misrepresent themselves accidentally or for a lark, than about those who misrepresent themselves for private psychological or material gain.
Finally, since there are senses in which the concept of “a status” is not clear-cut, so there are senses in which the concept of impersonation is not clear either. For example, there are many statuses in which membership obviously is not subject to formal ratification. Claims to be a law graduate can be established as valid or invalid, but claims to be a friend, a true believer, or a music-lover can be confirmed or disconfirmed only more or less. Where standards of competence are not objective, and where bona fide practitioners are not collectively organized to protect their mandate, an individual may style himself an expert and be penalized by nothing stronger than sniggers. […]
In previous sections of this chapter some general characteristics of performance were suggested: activity oriented towards work-tasks tends to be converted into activity oriented towards communication; the front behind which the routine is presented is also likely to be suitable for other, somewhat different routines and so is likely not to fit completely any particular routine; sufficient self-control is exerted so as to maintain a working consensus; an idealized impression is offered by accentuating certain facts and concealing others; expressive coherence is maintained by the performer taking more care to guard against minor disharmonies than the stated purpose of the performance might lead the audience to think was warranted. All of these general characteristics of performances can he seen as interaction constraints which play upon the individual and transform his activities into performances. Instead of merely doing his task and giving vent to his feelings, he will express the doing of his task and acceptably convey his feelings. In general, then, the representation of an activity will vary in some degree from the activity itself and therefore inevitably misrepresent it. And since the individual will be required to rely on signs in order to construct a representation of his activity, the image he constructs, however faithful to the facts, will be subject to all the disruptions that impressions are subject to.
While we could retain the common-sense notion that fostered appearances can be discredited by a discrepant reality, there is often no reason for claiming that the facts discrepant with the fostered impression are any more the real reality than is the fostered reality they embarrass. A cynical view of everyday performances can be as one-sided as the one that is sponsored by the performer. For many sociological issues it may not even be necessary to decide which is the more real, the fostered impression or the one the performer attempts to prevent the audience from receiving. The crucial sociological consideration, for this report at least, is merely that impressions fostered in everyday performances are subject to disruption. We will want to know what kind of impression of reality can shatter the fostered impression of reality, and what reality really is can be left to other students. We will want to ask, “What are the ways in which a given impression can be discredited?” and this is not quite the same as asking, “What are the ways in which the given impression is false?” We come back, then, to a realization that while the performance offered by impostors and liars is quite flagrantly false and differs in this respect from ordinary performances, both are similar in the care their performers must exert in order to maintain the impression that is fostered. Thus, for example, we know that the formal code of British civil servants and of American baseball umpires obliges them not only to desist from making improper “deals” but also to desist from innocent action which might possibly give the (wrong) impression that they are making deals. Whether an honest performer wishes to convey the truth or whether a dishonest performer wishes to convey a falsehood, both must take care to enliven their performances with appropriate expressions, exclude from their performances expressions that might discredit the impression being fostered, and take care lest the audience impute unintended meanings. Because of these shared dramatic contingencies, we can profitably study performances that are quite false in order to learn about ones that are quite honest. […]
Reality and Contrivance
In our own Anglo-American culture there seems to be two common-sense models according to which we formulate our conceptions of behavior: the real, sincere, or honest performance; and the false one that thorough fabricators assemble for us, whether meant to be taken unseriously, as in the work of stage actors, or seriously, as in the work of confidence men. We tend to see real performances as something not purposely put together at all, being an unintentional product of the individual’s unselfconscious response to the facts in his situation. And contrived performances we tend to see as something painstakingly pasted together, one false item on another, since there is no reality to which the items of behavior could be a direct response. It will be necessary to see now that these dichotomous conceptions are by way of being the ideology of honest performers, providing strength to the show they put on, but a poor analysis of it.
First, let it be said that there are many individuals who sincerely believe that the definition of the situation they habitually project is the real reality. In this report I do not mean to question their proportion in the population but rather the structural relation of their sincerity to the performances they offer. If a performance is to come off, the witnesses by and large must be able to believe that the performers are sincere.
This is the structural place of sincerity in the drama of events. Performers may be sincere – or be insincere but sincerely convinced of their own sincerity – but this kind of affection for one’s part is not necessary for its convincing performance. There are not many French cooks who are really Russian spies, and perhaps there are not many women who play the part of wife to one man and mistress to another; but these duplicities do occur, often being sustained successfully for long periods of time. This suggests that while persons usually are what they appear to be, such appearances could still have been managed. There is, then, a statistical relation between appearances and reality, not an intrinsic or necessary one. In fact, given the unanticipated threats that play upon a performance, and given the need (later to be discussed) to maintain solidarity with one’s fellow performers and some distance from the witnesses, we find that a rigid incapacity to depart from one’s inward view of reality may at times endanger one’s performance. Some performances are carried off successfully with complete dishonesty, others with complete honesty; but for performances in general neither of these extremes is essential and neither, perhaps, is dramaturgically advisable.
The implication here is that an honest, sincere, serious performance is less firmly connected with the solid world than one might first assume. And this implication will be strengthened if we look again at the distance usually placed between quite honest performances and quite contrived ones. In this connection take, for example, the remarkable phenomenon of stage acting. It does take deep skill, long training, and psychological capacity to become a good stage actor. But this fact should not blind us to another one: that almost anyone can quickly learn a script well enough to give a charitable audience some sense of realness in