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Strain Theory Merton

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Strain theory Strain theory would help define how minorities feel. Strain Theory by Merton states that crime is committed by individual when they don’t achieve nor understand the “American Goals”. Conformity is when you accept the goal and the meaning. Innovation is when you reject the means but accept the goals. Ritualism is when you reject the goals and accept the means. Retreatism is when you reject both the goals and the means. Rebellion is when you reject both and come up with a new set. This would help explain why crime is committed since they are missing either the goal or the meaning to try and fit in with the “American Goal”. Also “When examining the antecedents of cooperation with police among whites, African Americans and Hispanics
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In 1985 Robert Agnew a sociologist come to an interest of studying the theory and finds a potential for the theory in explaining several causes of crime in society, but due to its limitation he developed and reformulated the theory to widen its dimension or scope. After revising the theory he come up into General strain theory of crime and builds its foundation in 1992. General strain theory argues that frustrations and anger leads someone to deviance and may result into committing a crime (Agnew, 1992). GST defines strains as negative life events and conditions which are commonly disliked by the people who experience it or negative experiences of a person in a given group (Agnew, 1992; 2001; 2006). Strain is often classified in two distinct types, the Objective Strain and the Subjective Strain.

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Albert Francis Charles Augustus Emmanuel Cohen presented the theory of gang constitution that used Merton’s strain theory as a basis for why individuals resort to such group behavior. There are five adaptions to strain and of the five Sanyika was proximately cognate to the adaptation of revolt, which is the most complex of the five adaptations. Strain is considered the primary source for the development of criminals. According to Cohen, delinquent youths begin to value destruction of property and skipping school, not because these behaviors lead to a payoff or success in the conventional world, but simply because they defy the conventional norms and laws as good, thereby psychologically and physically rejecting the cultural system that has been imposed on them without preparation and fair distribution of resources. (Tibbets, p. 116)

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