Pain folklore is inadequate to make sense of chronic pain. As a result, chronic pain sufferers feel frustrated and socially isolated. They encounter further difficulties in social settings, where problems regarding the management of pain remain unsolved. They cannot find refuge in retreating to certain knowledge of their private inner states, for their troubles are located not in pain but in language and culture. The problems of chronic pain sufferers suggest a form of suffering which transcends physical pain. Chronic pain is increasingly becoming a topic of interest for researchers. Some have linked chronic pain to disruptions in pain physiology (Beers and Basset, 1979; Bishop, 1973; Emmers, 1981; Livingston, 1976; Melzack, 1973); others have looked at the psychology of chronic pain (Sternbach, 1968, 1978), psychological profiles of chronic pain patients (Sternbach, 1974), and proposed methods of measuring pain (Harcus et al., 1978). Physiological and psychological studies often trade on one another's insights, generating proposed treatments for chronic pain (Beks, 1979; Bond, 1979; Davidson, 1976; Fordyce, 1976; Hart, 1974; Hendler and Fenton, 1979; Lipton, 1980; Mark, 1981). Some of this work is written as self-help guides for chronic pain patients (Epstein, 1981; Olshan, 1981; Shealy, 1976). Sociologists generally focus on pain as a social phenomenon; they locate pain in society and culture. Appropriately, they study pain in social settings where it is an ongoing concern. Fagerhaugh and Strauss (1977) examined how the staff, patients, and families on hospital geriatric wards and burn units recognized, defined and managed pain. Zborowski (1969) found that ideas and folklore about pain, which is to say pain's location in culture, affected how hospital patients of different ethnic backgrounds perceived their pain, its meaning, and its intensity. Despite cultural variations, nearly all folklore about pain includes the background belief that -with the exception of certain identifiable maladies - pain will eventually dissipate or can be treated. When pain persists despite treatment, sufferers must summon resources extrinsic to basic pain folklore to organize their experiences, that is, to tell them what they are suffering with,