There's a sub-field in sociology that asks, HOW does something get called a conspiracy theory[1]. As a processual question, it's much more interesting than the

There's a sub-field in sociology that asks, HOW does something get called a conspiracy theory[1]. As a processual question, it's much more interesting than the deterministic "is this a conspiracy theory or not". Part of it is an interesting difference: sometimes, we call secret coordination simply, "organization" or "planning" - when we think it's legitimate to do, expect that it happens, and intend to make it seem harmless (which it often is not; the vast majority of organizational action can be characterized as that, and there is someone harmed by this coordination more often than not. Teachers "organizing" grades happens behind students' backs in closed conferences; the results are life-changing. In principle, people think this is legitimate (where the sociological question is "wait, why?" - not inviting an argument on the pros and cons, but asking the historical question, how did it come about that we developed this process as "normal", with the mere recognition that it need not be this way - without making a judgment on whether this is better or worse, just pointing out a contingency.) Goffman calls the actions of a family behind the back of a family member "collusion" and outlines how circles of collusion expand, like when people start including more and more people, including doctors, without the member's knowledge, to confront them with a "fait accompli" [2]. Again, not arguing for or against at this point, just noting: from the point of view of the member on the other side, this is a secretly organized betrayal. Much of society largely approves, shown by the involvement of accredited authority figures (including, later on, courts, if it comes to that). This, again, is neither obvious nor natural; it's just what developed (and can be criticized). So, saying this happens is not a conspiracy theory. Then come the sociological studies about how this -actually- happens. How students get punished through grade adjustments for being a general pain to teachers. How families use the medical system to get rid of unwanted actions that shame them in public (Aunt Hilda is claiming weird things to neighbors. A medical label will calm the situation; or, Uncle Joe doesn't want to sell the house, but we, the children, think he should. A court decision will make this simpler.) All of these things happen, all day every day. NOW they call into question the legitimacy of these institutions. NOW they get called conspiracy theories; a tool to protect the institution from this questioning. [1] Anton, Andreas, Michael Schetsche, and Michael K. Walter. "Einleitung: Wirklichkeitskonstruktion zwischen Orthodoxie und Heterodoxie–zur Wissenssoziologie von Verschwörungstheorien." Konspiration: Soziologie des Verschwörungsdenkens (2014): 9-25. [2] Goffman, Erving. "The insanity of place." Psychiatry 32, no. 4 (1969): 357-388.