INTRODUCTION Societies can sometimes be exposed to periods of moral panic. A condition, an episode, a person or a group of people appears as a threat to certain social standards and interests. This phenomenon is depicted in a stylized and stereotyped way and presented to the public through the moral perspective of editors, bishops, politicians and other influential people, whose principles define social values. These people pronounce their diagnoses and resort to certain ways of dealing with the situation (although, at times, the parties may reach an agreement and a way of dealing with the situation may evolve). After the condition disappears, submerges, or deteriorates, it becomes even more visible. Every now and then the subject of the panic is quite unusual, although mostly it is something that has been discussed for a long time, but suddenly comes into the spotlight. Sometimes the episode is overlooked and forgotten, except in folklore and collective memory, but other times it manages to create a serious impact, producing changes in legal and social policy or even in the way society conceives of itself (Cohen, 2002 ). Since the war in Britain, the most recurrent types of moral panic have been associated with the emergence of various forms of young people (originally almost exclusively working-class, but often recently middle-class or student) whose behavior is deviant or delinquent. To a greater or lesser extent, these cultures have been associated with violence. Phenomena of this type were the Teddy Boys, the Mods and Rockers, the Hells Angels, the skinheads and the hippies (Cohen, 2002). Youth appeared as an emerging category in post-war Britain, in one of the most striking and visible manifestations of the period's social changes. Young people... at the center of the paper... Treatment like the one presented can fuel a feeling of rebellion among young black people against the system that has mistreated them. The criminal label placed on young black men in society leads society to define their acts as criminal and extend this judgment to them as people. Having been labeled, there is an expectation that this criminality must be expressed. With this stereotype attached, the general population will perceive them as criminals and treat them accordingly. This produces unexpected effects: the criminal label is intended to prevent individuals from participating in criminal activity, but in reality it creates the very thing it was intended to stop. It produces a self-fulfilling prophecy, defined as a false definition of a situation, which evokes new behavior that causes the original false assumption to become reality (Burke, 2005).