This theory places the individual in a box where the individual internalizes everything. The individual in his box has culturally defined goals, his personal means of achieving these goals, the strain placed on him by the disjunction between society's goals and its means. The strain on the individual leads to the choice of one of the five adaptations without taking into account the individual's reaction to the strain of other individuals and groups and their interaction with the individual (Cohen, 1965). This is evident in individuals who are members of social groups, such as members of churches or religious groups, as the individual's reaction to his or her personal tension is strongly influenced by his or her social interaction with the group. Individuals belonging to religious groups are unlikely to tend towards deviance and criminality due to conflict with their belief system and their connection to groups, although it is not uncommon for these crimes to be crimes not associated with tension, while individuals without a strong relationship with a social group are more likely to be associated with deviance and crime. Furthermore, anomie theory fails to consider the relationship between individuals and groups when it comes to deviant and criminal behavior. Individuals are more likely to engage in pleasure riding, vandalism, or violent behavior when placed in a group. Because the influence of peer pressure on individuals and normalization are an important central factor in an individual's likelihood of being deviant, anomie theory misses a critical piece of the puzzle. Neglecting the experiences of other individuals and groups when considering anomie theory means that we do not consider these experiences, whether compliant or deviant, and how they might