Maybe it is time I discovered what is going on here for myself. Now listen to me. I want you to go belowstairs and stay there. If someone benighted emissary of the thing should crash-land on our wintry little paradise, you will be sage from it down there. Stay there till I return. This is the same precaution being taken by others the World over. Belowground you are safe. And if this thing talks to you, this Voice, well, try to learn more about it. In the settlement houses and other adult-sponsored and managed recreational agencies similar conflicts may often be seen between the middle-class values of the adults in charge and the working-class values of the children for whose benefit the institution ostensibly exist. Such organizations smile upon neat, orderly, polite, personable, mannerly children who want to make something of themselves. The sponsor, directors and group work leaders find it a pleasure to work with such children, whose values are so like their own, and make them feel welcome and respected. They do indeed feel a special responsibility toward the boy whose family and neighborhood culture have not equipped him with those values, the rough boy, the dirty boy, the bum who just hangs around with the gang on the corner, in the pool hall or in the candy store. #RandolphHarris 1 of 20

However, the responsibility they feel toward him is to encourage him to engage in more worthwhile activities, to join and to be a responsible member of some wholesome adult-supervised club or other group, to expurgate one’s language and, in general, to participate in the constructive program of the institution. Indeed, like the school, it functions to select potentially upwardly mobile working-class children and to help and encourage them in the upward climb. It is common experience of such organizations that they are very successful and do a lot of good but do not seem to get children who need them most. The reason is that here, as in the school, it is almost impossible to reward one or quite openly, punishing its absence or its opposite. The corner boy quickly senses that he is under the critical or at best condescending surveillance of people who are foreigners to his community and who appraise him in terms of values which he does no share. He is aware that he is being invidiously compared to others; he is uncomfortable; he finds it hard to accommodate himself to the rules of the organization. To win the favor of the people in charge he must change his habits, his values, his ambitions, his speech and his associates. Even were these things possible, the game might not be worth the candle. #RandolphHarris 2 of 20

So, having sampled what they have to offer, he returns to the street or to his clubhouse in a cellar where facilities are meager but human relations more satisfying. Not only in terms of standards of middle-class adults but in terms of their children’s standards as well, the working-class culture is likely to be a failure. Despite the existence among middle-class children of a youth culture which may differ in significant ways from the culture of their parents, the standards these children apply are likely to relegate to an inferior status their working-class peers. Gradually the group became more critical of prospective members. A process somewhat evident from the beginning became more obvious. In general only boys who measured up to the group’s unwritten, unspoken and largely unconscious standards were ever considered. These standards, characteristics of their middle-class homes, required the suppression of the impulsive disorderly behavior and put a high value on controlled cooperative attitudes. Hence even these normally healthy and boisterous boys were capable of rejecting schoolmates they considered too wild and boisterous. Coincident with this was an emphasis on intellectual capacity and achievement. They preferred smart as contrasted with dumb prospects. The boys seemed to use their club unconsciously to express and reinforce the standards learned in their homes and the community. #RandolphHarris 3 of 20

Not only teachers but schoolmates, in evaluating the character of other children, tend to give the highest ratings to the children of the higher social levels, although the correlation between social class and character reputation is far from perfect. Beneficial correlations between various indices of social class status of the home and social status in the schools as measured by pupils’ choices have been found. We have seen how social class and the behavior and personality associated with social class membership operate to determine prestige and clique and date patterns among high school boys and girls. This process operates in all classes, but it is especially noticeable in contacts with class V [lower-lower]. This class is so repugnant socially that adolescents in the higher classes avoid clique and dating ties with its members. Furthermore, working-class children are less likely to participate, and if they participate are less likely to achieve prominence, in extra-curricular activities, which are an important arena for the competition for status in the eyes of the students themselves. In the area of organized athletics the working-class boy is perhaps least unfitted for successful competition. Even here, however, he is likely to be at a disadvantage. Adherence to a training regimen and a schedule does not come to him as easily as to the middle-class boy and, unless he chooses to loosen his ties to his working-class friends, he is likely to find some conflict between the claims of the gang and those of his athletic career. #RandolphHarris 4 of 20

Finally, although we must not minimize the importance of athletic achievement as a status-ladder, it is, after all, granted to relatively few, of whatever social class background, to achieve conspicuously in this area. In summary, it may confidently be said that the working-class boy, particularly if his training and values be those we have here defined as working-class, is more likely than his middle-class peers to find himself at the bottom of the status hierarchy whenever he moves in a middle-class to which he values middle-class status, either because he values the good opinion of middle-class persons or because he had to some degree internalized middle-class standards himself, he faces a problem of adjustment and is in the market for a solution. The delinquent subculture, we suggest, is a way of dealing with the problems of adjustment we have described. These problems are chiefly status problems: certain children are denied status in the respectable society because they cannot meet the criteria of respectable status system. The delinquent subculture deals with these problems by providing criteria of status which these children can meet. We remarked earlier that our ego-involvement in a given comparison with others depends upon status universe. Whom do we measure ourselves against? #RandolphHarris 5 of 20

In some other societies virtue may consist in willing acceptance of the role of peasant, low-born commoner or member of an inferior caste and in conformity to the expectations of that role. If others are richer, more nobly-born or more able than oneself, it is by he will of an inscrutable Providence and not to be imputed to one’s own moral defect. The sting of status inferiority is thereby removed or mitigated; one measures oneself only against those of like social position. We have suggested, however, that an important feature of American democracy, perhaps of Western European tradition in general, is the tendency to measure oneself against all comers. This means that, for children as for adults, one’s sense of persona worth is at stake in status comparisons with all other persons, at least of one’s own age and gender, whatever their family background or material circumstances. It means that, in the lower levels of our status hierarchies, whether adult or juvenile, there is a chronic fund of motivation, conscious or repressed, to elevate one’s status position, either by striving to climb within the established status system or by redefining the criteria of status so that one’s present attributes become status-giving assets. To manage private loves and hates is to participate in an intricate private emotional system. When elements of that system are taken into the marketplace and sold as human labor, they become stretched into standardized social forms. #RandolphHarris 6 of 20

In these forms, a person’s contribution of feeling is thinner, less freighted with consequence but at the same time it is less seen as coming less from the self and being less directed to the other. For that reason it is more susceptible to estrangement. I followed emotion work into the job market via two routes. First I entered the World of the flight attendant. As a point of entry, I chose American Airlines for several reasons: it puts a higher premium on service than other airlines do; its in-flight training program is perhaps the best in the World; its service has been ranked very high; and it has some of the best uniforms for flight attendants and pilots. For all these reasons, American’s company demands are higher and its work demands are met with success. Thus American fulfills the demands they put on flight attendants. It also gives sharper point to the general case about emotion work in public life. When emotional labor is put into the public marketplace, it behaves like a commodity: the demand for it waxes and wanes depending upon the competition with the industry. I gathered information at American in various ways. First, I watched. The head of American Airlines Training and Conference Center in Fort Worth, Texas, a gentle young man called Jim Thomas, allowed me to attend classes there. I watched recruits learning passenger landing and meal service in the mock cabin. #RandolphHarris 7 of 20

I got to know the trainers, who patiently explained their work to me. They were generous with their time on duty and off; one trainer invited me home to dinner, and several repeatedly invited me to lunch. Over countless other breakfasts, lunches, and dinners, and in the airport bus, I talked with students doing Initial Training and with experienced flight attendants attending the mandatory Recurrent Training sessions. I interviewed twenty American officials, from the executive vice-president, training, sales, and billing. I held a group interview with seven supervisors. I interviewed four advertising agents employed by the firm commissioned to promote American Airlines and its flight attendants, and I looked through microfilms of thirty years of American Airlines advertising. Finally, I also interviewed the two public relations officials who were in charge of handling me. It is an elite occupation, it is difficult to find one of these prestigious careers. Flight attendants do emotion work to enhance the status of the customer and entice further sales by their friendliness, there is another side of the corporate show, represented by the bill collectors who are taught to deflate the anger and frustration of customers, so they are more likely to pay their bills on time. Therefore, some emotional labor principles apply to very different jobs and very different feelings. #RandolphHarris 8 of 20

A nineteenth-century child working in a challenging Lincrusta-Walton wallpaper factory and a well-paid twenty-first century American flight attendant have something in common: in order to survive in their jobs, they must mentally prepare themselves—the factory worker from his own body and physical labor, and the flight attendant from his or her own feelings and emotional labor. I am interested in telling the flight attendant’s story in order to promote a fuller appreciation of the costs of what one does. And I want to base this appreciation on a prior demonstration of what can happen to any of us when we become estranged from our feelings and the management of them. We feel. But what is a feeling? I would define feeling, like emotion, as a sense, like the sense of hearing or sight. In a general way, we experience it when bodily sensation are joined with what we see or imagine. Like the sense of hearing, emotion communicates information. Anxiety is a signal function. From feeling we discover our own viewpoint on the World. We often say that we try to feel. However, how can we do this? Feelings are not stored inside us, and they are not independent of acts of management. Both the act of getting in touch with feeling and the act of trying to feel may become part of the process that makes the thing we get in touch with, or the thing we manage, into a feeling or emotion. In managing feeling, we contribute to the creation of it. #RandolphHarris 9 of 20

If this is so, what we think of as intrinsic to feeling or emotion may have always been shaped to social form and put to civic use. Consider what happens when young men roused to anger go willingly to war, or when followers rally enthusiastically around their king, or mullah, or football team. Private social life may always have called for the management of feelings. They party guest summons up a gaiety owed to the host, the mourner summons up a proper sadness for the funeral. Each offers up a feeling as a momentary contribution to the collective good. What gives social patterns to our acts of emotion management? I believe that when we try to feel, we apply latent feeling rules. We say, “I should not feel so angry at what she did,” or “given our agreement, I have no right to feel jealous.” Act of emotion management are not simply private acts; they are used in exchanges under the guidance of feeling rules. Feeling rules are standards used in emotional conversation to determine what is rightly owed and owing in the currency of feeling. Through them, we tell what is due in each relation, each role. We may tribute to each other in the currency of the managing act. In interaction we pay, overpay, underpay, play with, acknowledge our dues, pretend to pay, or acknowledge what is emotionally due another person. In these ways, we make our try at sincere civility. #RandolphHarris 10 of 20

Because the distribution of power an authority is unequal in some of the relations of private life, the managing acts can also be unequal. The myriad momentary acts of management compose part of what we summarize in the terms relation and role. Like the tiny dots of Seurat painting, the microcates of emotion management compose, through repetition and change over time, a movement of form. Some forms express inequality, others equality. Now what happens when feeling rules, like rules of behavioral display, are established though private negotiation but by company manuals? What happens when social exchanges are not, as they are in private life, subject to change or termination but ritually sealed and almost inescapable? What happens when the emotional display that one person owes another reflects a certain inherent inequality? The airline passenger may choose not to smile, but the flight attendant is obliged not only to smile but to try to work up some warmth behind it. What happens, in other words, when there is a transmutation of the private ways we use feeling? One sometimes needs a grand word to point out a coherent pattern between occurrences that would otherwise seem totally unconnected. My word is “transmutation.” When I speak of the transmutation of an emotional system, I mean to point out a link between a private act, such as attempting to enjoy a party, and a public act, such as summoning up good feeling for a customer. #RandolphHarris 11 of 20

What is it that we do privately, often unconsciously, to feelings that nowadays often fall under the sway of large organization, social engineering, and the profit motive. Trying to feel what one wants, expects, or thinks one ought to feel is probably no newer than emotion itself. Conforming to or deviating from feeling rules is also hardly new. In organized society, rules have probably never been applied only to observable behavior. “Crimes of the heart,” have long been recognized because proscriptions have long guarded the preactions of the heart; the Bible say not to covet your neighbor’s wife, not simply to avid acting on that feeling. What is new in our time is an increasingly prevalent instrumental stance toward out native capacity to play, wittingly and actively, upon a range of feelings for a private purpose and the way in which that stance is engineered and administered by large organizations. This transmutation of the private use of feeling affects the two genders and the various social classes in distinctly different ways. Emotion management has been better understood by professionals because they have to create the emotional tine of social encounters: expressing joy at the Christmas presents others open, creating the sense of surprise at birthdays, or displaying alarm at the car speeding down the road. #RandolphHarris 12 of 20

Now given the fact that others are likely to check up on the more controllable aspects of behavior by means of the less controllable aspects of behavior by means of the less controllable, one can expect that sometimes the individual will try to exploit this very possibility, guiding the impression one makes through behavior felt to be reliably informing. For example, in gaining admission to a tight social circle, the participant observer may not only wear an accepting look while listening to an informant, but may also be careful to wear the same look when observing the informant talking to others; observers of the observer will then not as easily discover where one actually stands. When a neighbor dropped in to have a cup of tea, he would ordinarily wear at least a hint f an expectant warm smile as he passed through the door into the Cresleigh home. Since lack of physical obstructions outside the home and beautiful trees around the home, it usually made it possible to observe the visitor unobserved as he approached the house, islanders sometimes took pleasure in watching the visitor drop whatever expression he was manifesting and replace it with a sociable one just before reaching the door. However, some visitors, in appreciating this examination was occurring, would blindly adopt a social face a long distance from the house, thus ensuring the projection of a constant image. #RandolphHarris 13 of 20

This kind of control upon the part of the individual reinstates the symmetry of the communication process, and sets the stage for a kind of information game—a potentially infinite cycle of concealment, discovery, false revelation, and rediscovery. It should be added that since the others are likely to be relatively unsuspicious of the presumably unguided aspect of the individual’s conduct, he can gain much by controlling it. The others of course may sense that the individual is manipulating the presumably spontaneous aspects of his behavior, and seek in this very act of manipulation some shading of conduct that the individual has not managed to control. This again provides a check upon the individual’s behavior, this time his presumably uncalculated behavior, thus re-establishing the asymmetry of the communication process. Here I would like to add the suggestion that the arts of piercing an individual’s effort at calculated unintentionality seems better developed than our capacity to manipulate our own behavior, so that regardless of how many steps have occurred in the information game, the witness is likely to have the advantage over the actor, and the initial asymmetry of the communication process is likely to be retained. #RandolphHarris 14 of 20

What is of great interest in this development is the intimate unity of patriarchal family ideology with that of kingship. The king represented the new fountainhead of spiritual power in which the subjects were nourished. In primitive society the entire group had created magical power by means of the jointly celebrated ritual. However, with the gradual development of specialized ritualists and priests, the power to create power often fell to a special class and was no longer the possession of the whole collectivity. Where this happened it helped to turn the average man into an impotent subject. In many agrarian societies the priests went on to develop astronomy, calendars, and rituals of power for the control of nature via magic, whereas previously each person had helped exercise such control via the communal rituals. Without the priests’ calendar, how would the farmer know the auspicious days for planting? With their astronomy the priests accrued the tremendous prestige of predicting eclipses; and then they exercised the fantastic power of brining back the Sun out of the clutches of darkness. Not only did they save the World from chaos in such ways, but in some places they possessed the secret ritual for the creation of the kind’s power. Often the kings and priests were solidly allied in a structure of domination that monopolized all sacred power; this completed the development for the tribal level where the shaman would sometimes ally with the chief. #RandolphHarris 15 of 20

All the less affluent subject could do in these societies was to grovel to the king and bring food to the priests in order to get a mite of magical protective power. The fathers imitated the kings so as to reenact the divine plan in their own homes; in this way they got a reflection of the king’s powers. If the gentlemen and ladies observed proper ritual behavior, the kingdom would flourish. So long as everyone in the kingdom copied the king, fathered sons, married off daughters, kept order in the family, and observed the household rituals, the balance of nature would not be upset in the divine household. All this took place in the divine cities, which themselves were eternal, connected to Heaven (Babylon equals Gate of the Gods), and protected and regenerated by the priestly rituals. Each city with its pyramidal temples and towers rose like a spire to penetrate the sky, the dimensions of invisible power, and to bathe itself in it. We can still feel this Gothic cathedral which penetrated Heaven and was bathed in the light of powers of Heaven. Rome is called the eternal city not because today tourists can always go back and find her as she was when they first visited her a few decades ago, but because she was regenerated in ancient times by centennial rituals, and was thought to have so much power sustaining her that she would never falter. #RandolphHarris 16 of 20

One of the strong impetuses to the triumph of Christianity was the increasing sackings of Rome by the barbarians, which showed everyone that something was wrong with the old powers and some new magical sources had to be tapped. The divine king in the sacred city bathing the holy empire—these were a power tool in which the fathers nourished themselves while they assured their own perpetuation in the person of their sons. We can see that this represents a new kind of unification experience, with a focal point of power, that in its own way tries to recapture the intense unity of primitive society, with its focus of power in the clan and the ancestral spirits. The emperors and kings who proclaimed themselves divine did not do so out of mere megalomania, but out of a real need for a unification of experience, a simplification of it, and a rooting of it in a secure source of power. The leader, like the people, senses a need for a strongly focused moral unity of the sprawling and now senseless diversity of the kingdom, and he tries to embody it in his own person: By proclaiming themselves gods of empire, Sargon and Rameses wished to realize in their own persons that mystic or religious unity which one constituted the strength of the clan, which still maintained the unity of the kingdom, and which could alone form the tie between all the peoples of an empire. #RandolphHarris 17 of 20

Alexander the Great, the Ptolemies, and the Caesars, will, in their turn, impose upon their subjects the worship of the sovereign, not so much out of vanity as to consolidate moral unity…And so through its mystic principle the clan has survived in the empire. I must also warn that many will seem to have disdain for you because they are beings of false light. Their connection to divinity has been served due to a strategic plan of enslavement. Therefore, the masses will likely shun and reject you. However, you will cyclically being to attract others who align with your perfectly through time. This is not a path of severe loneliness, but rather a means to realize just how badly the human race has been shackled. We must awaken to this in order to see the truth of the lie and perceive the lie of truth. Do not take it personally. People are naturally God fearing and will as a result feel threatened by your power. “And it came to pass that they did break forth, all as one, in singing, and praising their God for the great thing which we had done for them, in preserving them from falling into the hands of their enemies. Blessed be the name of the Lord God Almighty, the Most High God. And their hearts were swollen with joy, unto the gushing out of many tears, because of the great goodness of God in delivering them out of the hands of their enemies; and they knew it was because of their repentance and their humility and that they had been delivered from an everlasting destruction,” reports 3 Nephi 4.30-33. #RandolphHarris 18 of 20

Indeed, the Cosmic Vision, which revealed the Presence of Infinite Intelligence throughout life, throughout the Universe and throughout history, which explained so many of the Higher Laws to me, came incongruously enough while I was sitting in a Cresleigh Hub Apartments in Folsom, California. With this humbling insight, the need to go abroad disappeared. And I then saw that it was really an ancient complex—a kind of auto-suggestion—inherited from my own far, reincarnatory past. Indeed, I found out that if I had remained loyal to the inward direction I had originally travelled, I need never have gone overseas at all, nor to those other Asiatic countries where I sought for Truth. What I needed could be very well found within myself. However, I had accepted the suggestion our of my past as well as out of the lips and writings of other persons. And so I deviated from the inward way. The shortcut, which the journeys to Asia offered, turned out to be a long way, for I traveled beautiful roads, and, in the end, had to return, as well as all have, to my own road. Indeed, there was nowhere else to go, and my Quest ended there. As this change occurs within, the external corporeal reality also begins to reflect that change. This is how the shackles of limitation will be broken and humankind will be liberated. #RandolphHarris 19 of 20

This great work forces the physical plane to conform to and align with the plane of unlimited possibility by destroying the imposed limits of the false egregores of social, political and religion control. Then human beings, even those in high places, will come to be conscious of exactly how immortal they are not. If you are a God, why would you need to steal $1,000,000.00 USD from a child? As the World elevates to a higher level of thinking, then humankind can take back their sovereign right to rule over their own life. These are the true Olympians, not the mythic beings of human creation. Not until the light one has received becomes stabilized as a permanent thing can one be regarded as a master, and not until it is also full and complete can one be regarded as a sage. Sage is someone who is not only wide and dispassionate but who is also ready to proffer counsel out of one’s superior wisdom. One may dwell apart from humanity, if one chooses, but one’s Olympian aloofness will not be such that you cannot get a word of guidance out of one’s shy shut lips. Somehow we feel, and rightly, that the anchorite who has lost compassion or grown wholly self-centered may be pure and peaceful—but one cannot be a sage. One is a true messenger who seeks to keep one’s ego out of one’s work, who tries to bring God and beings together without oneself getting in between them. #RandolphHarris 20 of 20