Relevant bibliographies by topics / Interactional Ritual Chains

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  2. Dissertations / Theses
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Academic literature on the topic 'Interactional Ritual Chains'

Author: Grafiati
Published: 10 January 2023
Last updated: 28 January 2023

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Journal articles on the topic "Interactional Ritual Chains"

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Weitzer, Ronald. "Interaction Rituals and Sexual Commerce in Thailand’s Erotic Bars." Journal of Contemporary Ethnography 50, no. 5 (May 15, 2021): 622–48. http://dx.doi.org/10.1177/08912416211017253.

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This article explores bar prostitution as a distinct sexual arena. Drawing on fieldwork in six red-light districts in Thailand, the article identifies key structural and interactional features of the bars located in these areas. The analysis draws on an “interaction rituals” framework to elucidate scripted encounters between workers and customers, successive ritual chains, and the way departures or “broken chains” help to confirm the existence and vitality of normative chains. I argue, further, that the bars are organized around a distinctive moral economy—a courting-and-dating model—that allows sex workers and their clients to simultaneously downplay their involvement in prostitution and form affective ties with one another. Due to this framing, bar prostitution can be distinguished from most other types of prostitution, where opportunities for destigmatization are either minimal or nonexistent.
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Ferguson, Todd W. "Whose Bodies? Bringing Gender Into Interaction Ritual Chain Theory." Sociology of Religion 81, no. 3 (November 27, 2019): 247–71. http://dx.doi.org/10.1093/socrel/srz037.

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Abstract The goal of this paper is to bring gender into the theory of interaction ritual chains. While this theory focuses on how bodies emotionally respond within interactions, it ignores how the sex–gender system impacts bodies. The cultural norms for women and men shape how bodies react emotionally in rituals. To demonstrate the need for interaction rituals to account for gender, I explore how gendered feeling rules affect ritual outcomes in religious congregations. Using multilevel regressions to analyze data from the 2001 US Congregational Life Survey, I show that men have lower levels of emotional energy than women. Additionally, the gender ratio has an effect, and individuals who are in congregations with higher percentages of men experience lower levels of emotional energy. This effect is more powerful for men than it is for women. I conclude by stating that interaction ritual theory must account for the gendered identities of its participants.
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Rigal, Alexandre, and David Joseph-Goteiner. "The Globalization of an Interaction Ritual Chain: “Clapping for Carers” During the Conflict Against COVID-19." Sociology of Religion 82, no. 4 (October 22, 2021): 471–93. http://dx.doi.org/10.1093/socrel/srab044.

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Abstract Sociologists have long been interested in the theoretical possibility of a universal ritual. Despite a growing number of indicators of world society and globalization, there have not been attempts to observe and analyze the international reach of particular rituals. We propose an extension of the “interaction ritual chain” by theorizing how an interaction ritual might be created and diffused internationally. We look at the case of the COVID-19 pandemic, which created shared conditions of social distancing and emotional distress. We analyze a discontinuous chain of urban and national interaction rituals that focused attention on the efforts of healthcare workers fighting the virus. We count clapping and noise-making in 101 countries and 26 global cities. While we find similar ritual forms and international symbols of solidarity, there was also substantial evidence of conflict and particularism.
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Sonnenberg, Amnon. "Rituals in gastrointestinal endoscopy at the crossroads of shaman and science." Endoscopy International Open 05, no. 07 (July 2017): E627—E629. http://dx.doi.org/10.1055/s-0043-111791.

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Abstract Background and aim Over the last decades, the length of time required for endoscopic procedures has greatly expanded. The aim of the present decision analysis is to study the interactions amongst various factors that have caused such delays and to compare the relative magnitude of their influences. Methods Performance of gastrointestinal endoscopy is influenced by the interaction of five domains, that is, (1) patient discomfort and fear; (2) injury, disorder, and disruption; (3) rituals to reduce fear, prevent disruption, and maintain order; (4) administrators or various health providers carrying out a ritual; (5) information, knowledge, and science, which influence fear, prevent disruption, and curtail unnecessary ritualistic behavior. A Markov chain model is used to describe the interaction among the five domains. Results Overall, science exerts the strongest influence, followed by fear and ritual as distant second and third most relevant influences, respectively. Disruption and administrator exert only a minor influence on the system of mutual interactions. Conclusions Studying patterns of ritualistic behavior during endoscopy and subjecting them to means of scientific research could help eliminate redundancy, cutting unnecessary rituals, and thus making gastrointestinal endoscopy overall more efficient.
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Tranow, Ulf. "Gruppensolidarität zwischen Rationalität und Ritualität." Zeitschrift für Kultur- und Kollektivwissenschaft 8, no. 1 (July 1, 2022): 13–44. http://dx.doi.org/10.14361/zkkw-2022-080103.

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Abstract Group solidarity requires that members are committed to solidarity norms. Addressing the question of how such commitments are socially (re)produced, the starting point of this article is Lindenberg's Theory of Social Rationality (TSR) and its notion of solidarity frames. These frames consist of solidarity as a goal of action and associated stocks of knowledge and moral feelings. TSR makes it clear that solidarity frames are fragile and precarious. They must be regularly recharged with motivational energy and symbols in order to prevail over compet-ing motives. However, TSR cannot satisfactorily explain how this works. This shortcoming is addressed by Collins' Interaction Ritual Chains Theory (IRCT). It is argued that solidarity frames are a potential outcome of interaction rituals and it is clarified under which conditions this can be expected. A distinction is made between three essential types of rituals: identity rituals, governance rituals, and exchange rituals.
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Zhang, Xiyun. "False Sincerity: College Students' Ritualistic Praise from the Perspective of Interactive Ritual Chains." BCP Education & Psychology 3 (November 2, 2021): 46–51. http://dx.doi.org/10.54691/bcpep.v3i.9.

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In the modern society where the pressure of interpersonal communication is increasing, the ritualistic interactions represented by mutual praise reinterprets the interpersonal communication behavior of youth groups to some extent. In traditional interpersonal interaction, the connotation of sincerity, affirmation and identification represented by "praise" has been deprived and replaced. According to the needs of social interaction and individual emotional needs, college students have given new connotation to "praise", showing a changing trend from sincere praise to deliberate flattering. Based on this, this paper puts forward the concept of "ritualistic praise", and analyzes the causes and influences of this phenomenon from the perspective of interactive ritual chains, to get a glimpse of the emotional life patterns of young people in the context of modern interpersonal communication.
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Breek, Pieter, Joke Hermes, Jasper Eshuis, and Hans Mommaas. "The Role of Social Media in Collective Processes of Place Making: A Study of Two Neighborhood Blogs in Amsterdam." City & Community 17, no. 3 (September 2018): 906–24. http://dx.doi.org/10.1111/cico.12312.

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The wide use of social media has facilitated new social practices that influence place meaning. This paper uses a double case study of two neighborhood blogs in gentrifying communities, to explore the role of social media in sharing place associations and community formation. Drawing on Collins’ theory of interaction ritual chains, this research project investigates how the intertwining of online and offline interaction around the blogs creates interaction chains whereby the place associations of participants in the blog become more aligned, creating an alternative place narrative. Analyses of the dynamics of involvement with the blogs show how social interactions spurred by the blogs generate emotional energy, group solidarity, feelings of morality, meaningful symbols, and feelings of place attachment among the participants. This article illuminates how the emerging process of place (re)making spurred by interaction with the blog emerges from both everyday unplanned behavior and strategic aims of the actors.
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Zheng, Feiyang. "Research on User Interaction in TikTok." BCP Social Sciences & Humanities 20 (October 18, 2022): 202–6. http://dx.doi.org/10.54691/bcpssh.v20i.2197.

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In recent years, because the content of short videos has been refined and short, enabling the public to obtain the content they need in a fragmented time, it has been loved by the public and has developed rapidly. This article summarizes the development status of short videos, takes the interactive ritual chain as the theoretical basis, analyzes the motivation, formation process, and results of the interactive ritual chain on TikTok, and proposes an optimization strategy for the problems of user interaction in TikTok.
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Pacher, Andreas. "The ritual creation of political symbols: International exchanges in public diplomacy." British Journal of Politics and International Relations 20, no. 4 (July 23, 2018): 880–97. http://dx.doi.org/10.1177/1369148118786043.

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International exchange programmes have been previously conceptualised based on the ‘opinion leader model’. It expects participants to form positive attitudes towards the host country, and to become influential back home. However, the micro-processes through which this goal can be achieved remain undertheorised. Drawing from Interaction Ritual Theory, this article argues that international exchanges consist of a chain of rituals. They strategically immerse targeted individuals into personal experiences with a shared focus on the host country, transforming the latter into a symbol charged with emotional energy and (strategically devisable) cognitive content. The symbol (now affectively and cognitively laden) is then recurrently invoked to re-circulate through the networks of the participants. A case study of a programme in which the symbol ‘Poland’ became systematically charged with the content of ‘multiculturality’ illustrates this proposition. Practical and theoretical implications (e.g. for the literature on socialisation, norm-diffusion, and face-to-face diplomacy) in international relations are discussed.
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Johnson, Sarah Kathleen. "Crisis, Solidarity, and Ritual in Religiously Diverse Settings: A Unitarian Universalist Case Study." Religions 13, no. 7 (July 3, 2022): 614. http://dx.doi.org/10.3390/rel13070614.

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How can religious ritual foster solidarity in religiously diverse communities in times of crisis? This question is crucial in social contexts characterized by increasing religious and nonreligious diversity and ongoing intersecting crises associated with violence, inequality, and climate change. Solidarity is necessary both as an immediate response to crisis and to the pursuit of long-term solutions that address underlying causes. Situated in the literature on disaster ritual, this study draws on Randall Collins’ sociological theory of interaction ritual chains to analyze the weekly ritual of sharing “Joys and Concerns” followed by a “Meditation” practiced by a theistically diverse Unitarian Universalist congregation. Anchored in one year of ethnographic research in this community, it concludes that the trusted structures, shared stories, and embodied symbols associated with this practice contain the ritual ingredients necessary to produce social solidarity in response to personal and societal crises and may be a model to apply in other religiously diverse contexts.
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Dissertations / Theses on the topic "Interactional Ritual Chains"

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Dermody, Erin. "The ritual performance of dark tourism." Thesis, Brunel University, 2017. http://bura.brunel.ac.uk/handle/2438/16176.

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Whether it be more recent public tragedies or more distant death related events, sites and gatherings associated with death and disaster present an opportunity to explore the social phenomenon described as "dark tourism". To study this social phenomenon, the current literature on dark tourism widely acknowledges that a multi-disciplinary approach is required and that much work remains to be done to fully appreciate the phenomenon. This thesis draws upon the sociology of death to consider the dark tourism experience as part of a society's death system, and it draws upon a dynamic theory of ritual interaction from the sociology of emotions to consider the dark tourism visitor experience as a ritual performance. The thesis proposes that the visitor experience at some dark tourism sites may be usefully analyzed within the frameworks of inquiry proposed by Kastenbaum's (2001) death system concept together with a dynamic theory of emotion and ritual interactions proposed by Durkheim (1995) and Collins (2004). Specifically, this thesis proposes that where visitors have emotional "experiences of involvement" with the death event which is represented at the site, they may focus their attention and emotion on site components to engage in ritual interactions, which produce a momentarily shared new (emotional) reality that, in turn, may generate feelings of "solidarity" and "positive emotional energy" as an outcome of the visitor experience. These new realities and outcomes may serve to mediate the death event for visitors and to strengthen the social order. At present, there is very little theoretical work, and much less empirical research, to support this approach within the existing dark tourism literature. This thesis attempts to address part of the gap in dark tourism knowledge and in the study of this phenomenon by the sociology of death. These theories are considered in the light of research conducted in a single qualitative case study at the 9/11 Memorial site in New York City. Interviews, observations and diarizing were carried out to identify the motivations, interpretations and experiences of 32 visitors, (including guides and volunteers) at the site. Most visitors to the 9/11 Memorial site had prior emotional connections or "experiences of involvement" of some type with the death event. Many visitors expressed that their motivation to visit the site was based on a sense of "obligation" or "duty" and reported interpretations of the visitor experience that are consistent with taking part in what Durkheim described as a piacular rite. Visitors focused their emotions and interacted with components of the site in such a way that four of the critical functions of the death system were identified in operation. Most visitors reported that through their visitor interactions they (a) found the site to be a (sacred) place of actual or symbolic disposition of the dead; (b) received social support or consolidation; (c) interpreted the site in a way that made sense of the death event; and (d) took away from the site some form of moral or social guidance. These interactions were observed to have created a form of collective effervescence that made visitors' feel that they were part of something larger, a feeling that represented a shared new (emotional) reality. In turn, visitors reported that the visitor experience at the site created increased feelings of solidarity and calm or confidence or energy - or what Collins describes as emotional energy - in their personal and collective lives. The thesis concludes that the role of dark tourism as a mediating institution between the living and the death event may sometimes extend beyond the mediation of death anxiety and the purchase of ontological security as proposed by Stone (2012). Through the ritual performance of dark tourism, a mediation of, by and through emotions takes place, the result of which is that the individual and collective self of visitors may be relieved from the negative emotions aroused by the death event and begin to feel a new sense of solidarity and emotional energy. Indeed, the death event itself may be transformed from something evil into something that is sacred; from something that brought death and chaos, into something that strengthens social order.
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Azzam, Mahmoud. "”Förebyggande socialt arbete" – behövs en vidare definition?" Thesis, Malmö högskola, Fakulteten för hälsa och samhälle (HS), 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-24662.

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The aim of this study is to better understand the Swedish concept of“förebyggande socialt arbete”, preventive social work. I have conducted elevenqualitative interviews with different key persons and skaters, together withparticipant observation. During the process of analyzing the material I have usedRandall Collins´ concepts of interaction ritual chains together with Jean Laves andEtienne Wengers concept of situated learning. The answers could be split up inthree areas, first those who regard prevention work as building good things for thefuture. The second group to prevent something bad to happen and the third groupregard preventive social work to be repairing what was broken. The first group,mostly architects, included all three levels of the urban system, the social culturecontext, the human interaction and the urban design. The second and third group,mostly participant from the social work area, focused on the individual level.Although social work should be involved in social policy and development areincluded in the Swedish Social Serves Act. The findings is that Swedish definitionof social work need to be wider in order to include the urban design as a part ofsocial prevention work.
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Johannesson, Anna. ""En andra chans" : Upplevelser av medling vid brott." Thesis, Halmstad University, School of Social and Health Sciences (HOS), 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-3756.

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Vad händer vid en medling och hur upplevs detta möte av de parter som ingår i medlingsprocessen? Denna fråga är utgångspunkten i föreliggande uppsats vilken belyser gärningspersoners och brottsoffers upplevelser samt den förändrade syn på sig själva och den andra parten vilken medlingen bidragit till. Medling vid brott innebär att gärningsperson och brottsoffer möts och samtalar om sina upplevelser av brottet. Denna uppsats har med intervjuer som bas studerat parternas egna upplevelser av medlingssituationen. De teoretiska utgångspunkterna för uppsatsen är George Herbert Meads ”Den Generaliserade andre”, Thomas Scheff och Susanne Retzingers skambegrepp, Erving Goffmans samspelsteori samt ”Det intersubjektiva tredje” vilket beskrivs av Samuel Gerson. Med hjälp av dessa teorier har gärningspersonerna och brottsoffrens upplevelser av medling analyserats, analysen visar att medling av båda parter beskrivs som ett möte där en motpart gett dem insikt om den andres upplevelse av brottet. Denna insikt resulterade i en för gärningspersonerna förändrad livssyn samt för brottsoffren en känsla av att få brottet utrett. Slutsatsen som dras i denna uppsats är att medling vid brott bidrar till att ge gärningsperson och brottsoffer en ny bild av händelsen och att denna nya bild leder till eftertanke kring det egna beteendet samt en förståelse för hur det egna agerandet påverkar andra.


What happens at a victim-offender mediation and how is this process perceived by the parties involved? That is the starting point in this paper illustrating perpetrators and victims’ experiences and their changing views of themselves and of the other party given by the mediation process. Criminal mediation means that the perpetrator and the victim meet to discuss their view of the crime. This paper, based on interviews, studies both parties own experiences of the mediation. The theoretical starting points of the paper are George Herbert Mead´s "the Generalized Other”, Thomas Scheff´s and Susanne Retzinger´s shame and reintegrative shame concept, Erving Goffman´s interaction ritual theory and "the concept of the third” described by Samuel Gerson. Perpetrators and victims experiences of the mediation have been analyzed by means of these theories, the analysis shows that mediation is described by both parties as a meeting giving them insight into the other parties’ experience of the crime. This insight resulted in a changed view on life for the perpetrators and a feeling of having the crime investigated for the victims. The conclusion in this paper is that victim-offender mediation gives the perpetrator and the victim a new view of the incident, resulting in reflection about their own behaviour and an understanding of how their acting affects others.

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Gibson, Adam J. "Copresence, Communication Medium, and Solidarity in Task Groups." Kent State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=kent1542310946564675.

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Dias, Julice. "(Pré)-escola, cidade e famílias: produção de comunidades de sentido em cadeias ritualísticas de interação (1980-1999)." Pontifícia Universidade Católica de São Paulo, 2009. https://tede2.pucsp.br/handle/handle/10756.

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Made available in DSpace on 2016-04-27T16:33:58Z (GMT). No. of bitstreams: 1 Julice Dias.pdf: 2324502 bytes, checksum: 5c6619ae8c568c038e2c422821b89720 (MD5) Previous issue date: 2009-07-27
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Interaction ritual chains --a term coined by Randall Collins (1988) are symbols of belonging developed in social relationships. These symbols establish standards built in a comprehensive way in and by cultural events. Having as problematic central office the maintenance of a confessional school catholic of Blumenau - SC as tradition and reference in the scene of the city since its installation in century XIX until the end of century XX, the study searched to understand as the school operated to reach and to keep this status. Leaving of if the stamp of the tradition and reference was resulted of a network of interdependences (Elias, 1994) around habitus germanic, of the ideal type of projected blumenauense individual for the selfilustration of the city since its settling until period 1980-1999, one searched to identify that sensible and that games of being able had been produced in this complex interacional net. In if treating to a configuracional study (Elias, 1999), it was selected as method tools documentary analysis of files, iconography, school children activities, and interviews with mothers and teachers. Exploring sociological categories such as habitus (Elias, 1994), facade (Gofmann, 1983), tradition (Fauconett and Mauss, 1981), this study assumes that Blumenau, in the 1980-1999 period, went through a marked process of reconfiguration of its scenery. Taking as units of analysis modes of feeling, acting and thinking expressed by mothers and teachers, and school activities produced by three-year-old to six-year-old children in the daily life of (pre-)school, this study aimed the study it identified that the school, of its installation in Blumenau up to 1999 participated actively of established groups, whose chains of interaction had constituted organizacional net, not homogeneous, however articulated for feelings of belongs the distinguished cultural manifestations produced by sectors of the city had idealized that it as a bit of Germany in southern Brazil , place of an ideal type of ordeiro, diligent, enterprising, prosperous individual, organized, clean (Seyferth, 1981; Voigt, 2008). It showed that in this network, different communities of meaning, resultants in the balance I-we, they-other (Elias, 1997) on the school and the city had been produced
Cadeias ritualísticas de interação, termo cunhado por Randal Collins (1988) são símbolos de pertencimento criados nas relações sociais. Tais símbolos instituem padrões, construídos de forma abrangente nas e pelas manifestações culturais. O presente trabalho teve como foco de investigação a relação entre (pré)-escola, cidade e famílias. Tendo como problemática central a manutenção de uma escola confessional católica de Blumenau SC como tradição e referência no cenário da cidade desde sua instalação no século XIX até o final do século XX, o estudo buscou compreender como a escola operou para alcançar e manter esse status. Partindo do suposto que o selo da tradição e referência era resultado de uma teia de interdependências (Elias, 1994) em torno do habitus germânico, do tipo ideal de indivíduo blumenauense projetado pela autoimagem da cidade desde sua colonização até o período 1980-1999, buscou-se identificar que sentidos e que jogos de poder foram engendrados nessa complexa rede interacional. Em se tratando de um estudo configuracional (Elias, 1999), selecionou-se, como ferramentas metodológicas, análise de fontes documentais, iconografia e atividades escolares infantis, além de entrevistas com mães e professoras. Utilizando categorias sociológicas como habitus (Elias, 1994), fachada (Gofmann, 1983), tradição (Fauconett e Mauss, 1981), o estudo partiu do suposto que Blumenau viveu no período 1980- 1999 processo acentuado de reconfiguração do seu cenário. Tendo como unidade de análise modos de ser, sentir, agir e pensar manifestos por mães e professoras, as atividades escolares produzidas pelas crianças de três a seis anos no cotidiano da (pré)-escola, e produção cultural da cidade, o estudo identificou que a escola, da sua instalação em Blumenau até 1999 participou ativamente de grupos estabelecidos, cujas cadeias de interação constituíram rede organizacional, não homogênea, porém articulada por sentimentos de pertença a manifestações culturais particularizadas produzidas por setores da cidade que a idealizaram como um pedacinho da Alemanha no sul do Brasil , lugar de um tipo ideal de indivíduo ordeiro, trabalhador, empreendedor, próspero, organizado, limpo (Seyferth, 1981; Voigt, 2008). Mostrou que nessa teia, foram produzidas diferentes comunidades de sentido, resultantes da balança eu - nós, eles - outros (Elias, 1997) sobre a escola e a cidade
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Smee, Cameron. "“If we were all, like, learning at the same time, we might have, like, the same experience”: an investigation into the development of physical subjectivities in early primary education." Thesis, 2019. https://vuir.vu.edu.au/40597/.

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There is growing consensus about the importance of physical activity and regular engagement is known to have a number of health and developmental benefits. Accordingly, research across a variety of fields has argued for the importance of laying the foundations for lifelong physical activity engagement in the early years. The school plays a central role in this effort by impacting children’s initial relationships with physical culture. Within the school, PE is often the primary vehicle for the promotion of physical activity. However, the problems with PE and its failure to connect with all children has been widely reported. Concurrently, there has been a significant physical activity dropout rate in adolescence for girls, and some boys. Scholarly attempts to address these concerns have focused mainly on late primary or high school settings, specifically curriculum and pedagogy. To date, very little research has focused on the early (Year One/Two) years of PE, when many children are developing their initial physical subjectivities. Rather than a period which all children enter as a ‘blank slate’, early PE is defined by the differing levels of experience that children bring to class. How these differing levels of embodied experiences are valued mean the children are constantly engaging in a range of stratified interactions. The outcomes of these interactions can have a profound impact on how students engage in physical activity, both in PE and on the playground. To examine how children are embodying and developing their physical subjectivities in these two spaces, a six- month ethnographic project was conducted at a primary school in Victoria. This allowed for the examination of the experiences of a Year 1/2 cohort through the implementation a variety of ethnographic and child-centred methods. Drawing on a theoretical approach, combining Bourdieu (1998) and Collins (2004), this thesis shows how the outcomes of PE activities, impacted the types of activities that children chose to engage in on the playground. Additionally, the findings show how the children play a key role in reproducing the dominant elements of the field (including the ‘naturalized’ gender order inherent in sport/PE) and the hierarchies that contextualized each activity. This research offers an in-depth focus into the complex social processes, in the playground and PE, which continue to usher children along seemingly pre-determined physical paths. This thesis concludes with a call for a critical approach to early PE that incorporates the different experiences of the children to create 2 curricula, with a particular focus on teaching children to be reflective of the impact of their embodied experiences. This also incorporates changes to the playground as a continuation of the PE space.
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Huang, Shu Lin, and 黃淑琳. "Go Through the Motions: “Like” as Social Strategy in Interaction Ritual Chain on Facebook." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/00250090915355833216.

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碩士
國立政治大學
新聞研究所
101
Social network sites, such as Facebook, enable users to interact with friends and maintain their relationship. The growing scope and scale of social network require users to cope with huge numbers of friends in formulated and standardized ways. These formulated actions practiced repeatedly on Facebook have become ritualized and thus shape the particular cultural landscape. However, these interaction actions gradually become alienated from original social intents. Facebook users tend to push “Like” bottom whenever they read friends’ news updates, but they just go through the motion without any meaning. This particular research applies sociologist Goffman’s interaction ritual theory and Collin’s interaction ritual chain theory to the context of Facebook behavior. The researcher attempts to answer 2 questions: 1. What a complete social interaction ritual chain would be like on Facebook? And what are its ritual ingredients and outcomes? 2. Does social interaction behavior mismatch its social intent? If the gap exists, why does it happen? This research collects data from researcher’s 750 friends’ information in time frame from March 2013 to April 2013. Four Facebook events are chosen as critical cases. Content analysis and deep interview are employed to discover the ingredients, process and outcomes of interaction ritual chains and every detail on Facebook. The result indicates it’s highly possible that every social information event would develop a complete interaction ritual chain. But the difference of event characters may have impacts on people’s forms of participation. Secondly, Facebook users often depreciate the meaning of “Like”, however “Like” turns out to show multiple meanings. Whenever Facebook users’ physical action couldn’t match attempts, “Like” would serve as the buffer solving the inconsistency. Finally, pushing “Like” bottom becomes “formulated but with multiple meanings”, and it also becomes exclusive action symbol of Facebook generation.
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Books on the topic "Interactional Ritual Chains"

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Salvarani, Renata. The Body, the Liturgy and the City. Venice: Edizioni Ca' Foscari, 2019. http://dx.doi.org/10.30687/978-88-6969-364-9.

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The body and the space are the fulcrums of dynamic relationships creating cultures, identities, societies. In the game of interactions between individuals, groups and space, religions play a crucial role. During a ritual performance takes place a true genesis of a sacred space. This work analyzes the theme from a historical point of view, with a focus on Christian medieval Latin liturgies. Indeed, for Christian theology, related with the dogma of the Incarnation, the chair is itself the place of the manifestation of the sacred. Liturgy makes present and gives with life a new body. Together it generates a space, that interacts with the entire urban society, inside the eschatological dialectic between earthly and heavenly city.
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Collins, Randall. Interaction Ritual Chains. Princeton University Press, 2014.

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Collins, Randall. Interaction Ritual Chains. Princeton University Press, 2014.

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Interaction Ritual Chains (Princeton Studies in Cultural Sociology). Princeton University Press, 2005.

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Interaction Ritual Chains (Princeton Studies in Cultural Sociology). Princeton University Press, 2004.

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Rampton, Martha. Trafficking with Demons. Cornell University Press, 2019. http://dx.doi.org/10.7591/cornell/9781501702686.001.0001.

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This book explores how magic was perceived, practiced, and prohibited in western Europe during the first millennium CE. Through the overlapping frameworks of religion, ritual, and gender, the book connects early Christian reckonings with pagan magic to later doctrines and dogmas. Challenging established views on the role of women in ritual magic during this period, the book provides a new narrative of the ways in which magic was embedded within the foundational assumptions of western European society, informing how people understood the cosmos, divinity, and their own Christian faith. As the book shows, throughout the first Christian millennium, magic was thought to play a natural role within the functioning of the universe and existed within a rational cosmos hierarchically arranged according to a “great chain of being.” Trafficking with the “demons of the lower air” was the essence of magic. Interactions with those demons occurred both in highly formalistic, ritual settings and on a routine and casual basis. The book tracks the competition between pagan magic and Christian belief from the first century CE, when it was fiercest, through the early Middle Ages, as atavistic forms of magic mutated and found sanctuary in the daily habits of the converted peoples and new paganisms entered Europe with their own forms of magic. By the year 1000, the book concludes, many forms of magic had been tamed and were, by the reckoning of the elite, essentially ineffective, as were the women who practiced it and the rituals that attended it.
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Wellman, James, Katie Corcoran, and Kate Stockly. High on God. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199827718.001.0001.

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Humans are homo duplex, seeking to be individuals but knowing this is only possible in communities. Thus, humans struggle to integrate these two sides of their nature. Megachurches have been enormously successful at resolving this struggle. How do they do it, and what is it about their structure and rituals that makes so many feel as if they are high on God? The affective energies and emotional valences that characterize religious ecstasy are the primary focus of our study of megachurches. Empirically, humans want and desire forms of what Randall Collins calls “emotional energy.” Drawing on extensive qualitative and quantitative data on twelve nationally representative megachurches, we identify six desires that megachurches evoke and meet: acceptance, awe and spiritual stimulation, reliable leadership, deliverance, purpose, and solidarity in a community of like-minded others. Megachurches satisfy these desires through co-presence—being in the presence of other desiring people—a shared mood achieved through powerful musical worship services, a mutual focus of attention on the charismatic senior pastor who acts as an emotional charging agent, transformative altar calls, service opportunities, and small-group participation. This interaction ritual chain solidifies attendees’ commitment and group loyalty, and keeps them coming back to be recharged. Megachurches also have a dark side: they are known for their highly publicized scandals often involving malfeasance of the senior pastor. After examining the positive and negative sides to megachurches, we conclude that they successfully meet the desire of humans to flourish as individuals and to do so in a group.
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Book chapters on the topic "Interactional Ritual Chains"

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Greve, Jens. "Randall Collins: Interaction Ritual Chains." In Hauptwerke der Emotionssoziologie, 64–67. Wiesbaden: Springer Fachmedien Wiesbaden, 2013. http://dx.doi.org/10.1007/978-3-531-93439-6_8.

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Greve, Jens. "Randall Collins: Interaction Ritual Chains." In Schlüsselwerke der Emotionssoziologie, 81–86. Wiesbaden: Springer Fachmedien Wiesbaden, 2022. http://dx.doi.org/10.1007/978-3-658-37869-1_9.

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Wang, Ziyuan, and Hong Chen. "Research on Interactive Experience Design of E-Commerce Livestreaming Based on Interaction Ritual Chains—Taking Taobao Livestreaming Platform as an Example." In Lecture Notes in Computer Science, 260–67. Cham: Springer Nature Switzerland, 2022. http://dx.doi.org/10.1007/978-3-031-18158-0_19.

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"FIGURES." In Interaction Ritual Chains, ix—x. Princeton: Princeton University Press, 2004. http://dx.doi.org/10.1515/9781400851744-001.

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"PREFACE." In Interaction Ritual Chains, xi—xx. Princeton: Princeton University Press, 2004. http://dx.doi.org/10.1515/9781400851744-002.

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"ACKNOWLEDGMENTS." In Interaction Ritual Chains, xxi—xxii. Princeton: Princeton University Press, 2004. http://dx.doi.org/10.1515/9781400851744-003.

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"Chapter 1. THE PROGRAM OF INTERACTION RITUAL THEORY." In Interaction Ritual Chains, 3–46. Princeton: Princeton University Press, 2004. http://dx.doi.org/10.1515/9781400851744-004.

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"Chapter 2. THE MUTUAL-FOCUS / EMOTIONAL-ENTRAINMENT MODEL." In Interaction Ritual Chains, 47–101. Princeton: Princeton University Press, 2004. http://dx.doi.org/10.1515/9781400851744-005.

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"Chapter 3. EMOTIONAL ENERGY AND THE TRANSIENT EMOTIONS." In Interaction Ritual Chains, 102–40. Princeton: Princeton University Press, 2004. http://dx.doi.org/10.1515/9781400851744-006.

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"Chapter 4. INTERACTION MARKETS AND MATERIAL MARKETS." In Interaction Ritual Chains, 141–82. Princeton: Princeton University Press, 2004. http://dx.doi.org/10.1515/9781400851744-007.

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Conference papers on the topic "Interactional Ritual Chains"

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Yujia, Gao, and Mengfei Liu. "Short Video Interaction Design Based on Interactive Ritual Chain." In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1001944.

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In the past, the design and research of short videos mostly starts from the short video itself, and lacks the global exploration from the perspective of users. The interactive ritual chain is a dominant theory of analyzing group behavior in sociology, enabling the study of interactive behavior from individuals to groups. This article, from the perspective of interactive ceremony chain, analysis with short video as the medium of social interaction chain, combined with online questionnaire data deconstruct with short video as the medium of vertical social interaction scene and interaction behavior, from the perspective of social, put forward the short video application interaction design points, provide methodological guidance for vertical social application design of interaction. Through the design means, the social process with the short video as the media will be gradually analyzed and symbolized, so as to optimize the social experience of the short video and improve the user stickiness.
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Baharin, Hanif, Fazillah Mohmad Kamal, Nor Laila Md Nor, and Nurul Amirah Ahmad. "Kin circle: Social messaging system for mediated familial bonding: Designing from the lens of interaction ritual chains theory." In 2016 4th International Conference on User Science and Engineering (i-USEr). IEEE, 2016. http://dx.doi.org/10.1109/iuser.2016.7857939.

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Chao, Xingbin. "Research on the Dynamic Mechanism of the Internet Public Opinion Based on Interaction Ritual Chains : —Taking the 2019 Learning Companion Event as an Example." In 2020 International Conference on Culture-oriented Science & Technology (ICCST). IEEE, 2020. http://dx.doi.org/10.1109/iccst50977.2020.00076.

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