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Journal articles on the topic 'Randall Collins'

Author: Grafiati

Published: 10 January 2023

Last updated: 28 January 2023

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1

Collins, Randall. "Randall Collins comments:." Journal of the History of the Behavioral Sciences 36, no. 2 (2000): 174–75. http://dx.doi.org/10.1002/(sici)1520-6696(200021)36:2<174::aid-jhbs5>3.0.co;2-#.

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2

van der Zeeuw, Alex, Laura Keesman, and Don Weenink. "Sociologiseren met Randall Collins." Sociologie 12, no. 3 (July 21, 2016): 275–94. http://dx.doi.org/10.5117/soc2016.3.ween.

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van der Zeeuw, Alex, Laura Keesman, and Don Weenink. "Sociologizing with Randall Collins." European Journal of Social Theory 21, no. 2 (June 20, 2017): 245–59. http://dx.doi.org/10.1177/1368431017714909.

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4

Villette, Michel. "Randall Collins, Interaction ritual chains." Sociologie du travail 49, no. 3 (July 1, 2007): 419–21. http://dx.doi.org/10.4000/sdt.22610.

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Plummer, Ken. "Interaction Ritual Chains – Randall Collins." British Journal of Sociology 57, no. 4 (December 2006): 715–16. http://dx.doi.org/10.1111/j.1468-4446.2006.00133_6.x.

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6

MISZTAL, BARBARA, and DIETER FREUNDLIEB. "THE CURIOUS HISTORICAL DETERMINISM OF RANDALL COLLINS." European Journal of Sociology 44, no. 2 (August 2003): 247–69. http://dx.doi.org/10.1017/s0003975603001267.

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Randall Collins' The Sociology of Philosophies: A Global Theory of Intellectual Change (1998) examines and compares communities of intellectuals linked as networks in ancient and medieval China and India, medieval and modern Japan, ancient Greece, medieval Islam and Judaism, medieval Christendom and modern Europe. The book has been the subject of many interesting and often positive reflections (for example, European Journal of Social Theory 3 (I), 2000; Review Symposium or reviews in Sociological Theory 19 (I), March 2001). However, it has also attracted a number of critical reviews (for example, reviews in Philosophy of the Social Sciences 30 (2), June 2000). Since not many books achieve such notoriety, it is worthwhile to rethink Collins' controversial approach. The aim of this paper is to encourage further debates of notions and issues presented in Collins' book. We would like, by joining two voices—sociologist and philosopher—to reopen discussion of Collins' attempt to discover a universality of patterns of intellectual change, as we think that more interpretative rather than explanatory versions of our respective disciplines can enrich our understanding of blueprints of intellectual creativity.

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Johnson, Michael P. "Violence: A Microsociological Perspective. Randall Collins." Journal of Family Theory & Review 1, no. 1 (March 2009): 65–67. http://dx.doi.org/10.1111/j.1756-2589.2009.00008.x.

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8

Barnes, Barry. "Randall Collins on status groups and statuses." Thesis Eleven 154, no. 1 (September 17, 2019): 28–37. http://dx.doi.org/10.1177/0725513619874930.

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This paper focuses on what could be learned about statuses and status groups from the work of Randall Collins in the 1980s, and in particular from Weberian Sociological Theory (1986). I mention how I myself found this book useful at that time to further my own work in the sociology of science and in sociological theory, and emphasise its value in appreciating the fundamental and irremediable deficiencies of individualistic rational choice theory in both contexts. I go on to note how Collins, a ‘macro’ sociologist in the 1980s, was nonetheless well aware of the indispensable role of micro-sociology in advancing the fundamental understanding of the field as a whole, and his singling out of Erving Goffman and Harold Garfinkel as primus inter pares for their special theoretical importance at this time. I say a little about why these two did indeed have much to contribute to an understanding of statuses and of status groups and still do even today, and end by noting how effectively Collins has used and built upon the work of Goffman in particular since the 1980s.

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Truc, Gérôme. "La violence en situations.Entretien avec Randall Collins." Tracés, no. 19 (November 10, 2010): 239–55. http://dx.doi.org/10.4000/traces.4930.

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Hagedorn, John M. "Collins, Randall: Violence. A Micro-Sociological Theory." Anthropos 104, no. 1 (2009): 211–12. http://dx.doi.org/10.5771/0257-9774-2009-1-211.

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11

Aho, James. "Randall Collins: Violence: A Micro-Sociological Theory." Human Studies 36, no. 1 (December 9, 2011): 149–51. http://dx.doi.org/10.1007/s10746-011-9203-z.

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Armstrong, Paul. "Randall Collins, Violence: A Micro-sociological Theory." Canadian Journal of Sociology 33, no. 4 (December 11, 2008): 982–85. http://dx.doi.org/10.29173/cjs4430.

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13

Malešević, Siniša, and Steven Loyal. "Introduction to special issue: The sociology of Randall Collins." Thesis Eleven 154, no. 1 (September 5, 2019): 3–10. http://dx.doi.org/10.1177/0725513619874435.

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This introduction to a special issue outlines the significance of Randall Collins’s contribution to sociology. The first section briefly reviews Collins’s main books and assesses their impact on social science. The second section offers a summary overview of the papers that comprise the special issue.

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Heinich, Nathalie. "Collins (Randall). Charisma. Micro-sociology of Power and Influence." Revue française de sociologie Vol. 62, no. 2 (February 15, 2022): 348–53. http://dx.doi.org/10.3917/rfs.622.0348.

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Malešević, Siniša. "Grounding nationalism: Randall Collins and the sociology of nationhood." Thesis Eleven 154, no. 1 (September 8, 2019): 108–23. http://dx.doi.org/10.1177/0725513619874456.

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This paper explores the ways nationalism has been theorised in classical and contemporary sociology. More specifically, the author analyses the relevance of Randall Collins’s contribution to theories of nationalism. Since Collins’s work is firmly rooted in the classical tradition, including the reinterpretation and synthesis of Weber, Durkheim and Goffman, the first part of this paper zooms in on the classics of sociology and their treatment of nations and nationalism. The second part of the paper outlines the key features of Collins’s approach and identifies the strengths and weaknesses of this position. The final part builds on the footsteps of Collins and others to articulate an alternative approach focused on the coercive organisational, ideological and micro-interactional grounding of nationalisms.

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Karelina, A. V. "The Study of the Author's Methods of Formation of a Language Picture of the World at Teaching Ballad Genre to Bilingual Students." Язык и текст 6, no. 4 (2019): 81–89. http://dx.doi.org/10.17759/langt.2019060412.

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The article deals with the process of formation of the genre of Anglo-Scottish ballads and their structural, semantic and linguistic features. The material of the study are the ballads of the early and late Middle Ages: “The TwaCorbies” (“The Three Ravens”), “Lord Randall”, "The Two Sisters", “Clerk Colvill” (“Clerk Colven”, “George Collins”), “The Moon Shined on My Bed Last Night.

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Garrett, Lyndon Earl, Randall Collins, Sarah Harvey, Ryan Quinn, Melissa Valentine, and Charlene E. Zietsma. "Interaction Rituals in Organizations: A Panel Discussion Featuring Randall Collins." Academy of Management Proceedings 2018, no. 1 (August 2018): 16522. http://dx.doi.org/10.5465/ambpp.2018.16522symposium.

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Kalenda, Jan. "Randall Collins: Macrohistory. Essays in Sociology of the Long Run." HISTORICKÁ SOCIOLOGIE 2010, no. 1 (October 12, 2017): 139–41. http://dx.doi.org/10.14712/23363525.2017.95.

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Cottingham, Marci D. "Interaction Ritual Theory and Sports Fans: Emotion, Symbols, and Solidarity." Sociology of Sport Journal 29, no. 2 (June 2012): 168–85. http://dx.doi.org/10.1123/ssj.29.2.168.

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The study of sport spectatorship has an increasing focus on the importance of fandom beyond fan violence. Fundamental to understanding fan behavior are the meaningful rituals and emotions experienced by fans. In this paper, I use the theoretical work of Randall Collins to examine the ritualistic outcomes of collective effervescence, emotional energy, and group symbols and solidarity among sport fans. I illustrate these concepts using case study data from participant observation of fans of a U.S. football team, the Pittsburgh Steelers, and content analysis of news articles. I extend Collins’ interaction ritual (IR) theory by taking the group as the unit of analysis and analyzing group solidarity beyond situational interactions and typical sport settings, including the significant life events of weddings and funerals. While critiquing Collins’ (2004) a priori portrayal of sports fans, the analysis advances IR theory, improving its utility for understanding sports fan behavior.

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20

Dougherty, Kevin J. "Analyzing the Development of Education in America." Studies in American Political Development 6, no. 2 (1992): 445–62. http://dx.doi.org/10.1017/s0898588x00001048.

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Social scientists have long been interested in the development of education. Mustafa Emirbayer and Clyde Barrow, whose essays appear in this volume, have many illustrious predecessors including political scientists Ira Katznelson and Margaret Weir; economists Max Weber, Albert Fishlow, Samuel Bowles and Herbert Gintis, and Martin Carnoy and Henry Levin; and sociologists Emile Durkheim, John Meyer, Martin Trow, Randall Collins, Joseph Ben David, Julia Wrigley, and Margaret Archer.

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21

King, Anthony. "Emotion, interaction and the structure-agency problem: Building on the sociology of Randall Collins." Thesis Eleven 154, no. 1 (September 11, 2019): 38–51. http://dx.doi.org/10.1177/0725513619874929.

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Sociology today faces a number of serious challenges to its integrity as a discipline. As a synthesis of Weberian and Durkheimian traditions, the work of Randall Collins represents an innovative vindication of sociology in the early 21st century. This article explores Collins’s interaction ritual theory to demonstrate its contemporary utility. However, to highlight the importance of Collins’s work, it seeks to advance and refine it theoretically. Specifically, it seeks to develop Collins’s argument about the role of emotions and, specifically, effervescence, in rituals. This paper argues that, while important, effervescence alone cannot be sufficient to ensure the conformity which is a typical feature of interaction and essential to explaining social order. Drawing on Goffman, Asch and Scheff, the paper argues that effervescence is underpinned by more robust mechanisms of honour and shame, themselves immediately connected to access to collective goods. In this way, the paper affirms the importance of Randall Collins’s work for sociology today.

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22

Khoo, Su-ming. "Reflections on Randall Collins’s sociology of credentialism." Thesis Eleven 154, no. 1 (September 11, 2019): 52–65. http://dx.doi.org/10.1177/0725513619874935.

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This article reflects on Collins’s classic work, The Credential Society (1979), situating his critique of educational credentialism within broader ‘conflict sociology’. The discussion reappraises Collins’s work in the context of the ‘new credentialism’, ‘new learning’ and the race, gender and class concerns raised in current debates on higher education. The article characterizes contemporary higher education as being trapped in a Procrustean dynamic: techno-utopianism with job displacement and expansionism with declining public support. Collins attempts to escape the legacy of structural-functionalism through conflict sociology or predictions of systemic crisis. This is contrasted with his contemporary, Herbert Gintis’s eclectic attempt to construct a transdisciplinary social science. The key problem of marketized inequality is linked to the sociology of absences in conflict sociology, and it is argued that inequalities of class, race, gender and coloniality in higher education and credentialism can no longer be ignored.

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23

Corte, Ugo. "Ritual, Emotion, Violence: Studies on the Micro-Sociology of Randall Collins." Contemporary Sociology: A Journal of Reviews 49, no. 3 (April 27, 2020): 305–8. http://dx.doi.org/10.1177/0094306120915912pp.

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24

Fine, G. A. "Interaction Ritual Chains. By Randall Collins. Princeton University Press, 2004. 439 pp." Social Forces 83, no. 3 (March 1, 2005): 1287–88. http://dx.doi.org/10.1353/sof.2005.0029.

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25

Krohn, Wolfgang. "The Sociology of Philosophies: A Global Theory of Intellectual Change. Randall Collins." Isis 90, no. 4 (December 1999): 857–58. http://dx.doi.org/10.1086/384599.

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26

Loyal, Steven. "Bourdieu and Collins on the reproduction of elites." Thesis Eleven 154, no. 1 (October 2019): 80–96. http://dx.doi.org/10.1177/0725513619880280.

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In this paper I compare and contrast the reproduction of elite strata in Randall Collins’s path-breaking book, The Credential Society (1979), with Pierre Bourdieu’s important discussion found in The State Nobility (1996). Although both approaches draw on Weber and Durkheim, focus on the interaction between material and cultural processes, subscribe to a relational form of analysis, and share a similar political world-view – social democrat and radical republican respectively – they also differ. These differences relate to their respective philosophical anthropology, the nature of their long-term analysis, the different contexts within which their work emerged – Algeria and the post-war constellation and early Cold War period – and the divergent nature of the broader substantive sociological problems they are engaged with. In terms of their dissimilarities, not only is each approach useful for criticizing the other, but it will be argued that these divergences need to be synthesized into a broader, more powerful explanatory theory.

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27

Klinge, Johanna Lilian. "Entstehung und Prävention von Gewalt bei Großdemonstrationen." Gewalt – Praktiken, Funktionen, kommunikative Werte, Motivationen 44, no. 4 (June 2021): 62–71. http://dx.doi.org/10.30820/0171-3434-2021-2-62.

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Die schweren Auseinandersetzungen zwischen Polizei und Demonstrant*innen im Zuge des G20-Gipfels 2017 können mikrosoziologisch (Randall Collins) so analysiert werden, dass die Analyse selbst weitgehend frei von Parteinahmen bleiben kann. Das Konzept der »Vorwärtspanik« begreift die Entstehung eines Vakuums zwischen den plötzlich unterlegenen Demonstranten und den stark überlegenen Einsatzkräften als zentrale Ursache der Eskalation. Eine Paradoxie zeigt sich: Die Präventionsmaßnahmen der Polizei werden selbst zu Auslösern von Gewalt. Die darin enthaltenen, impliziten Grundannahmen zur Entstehung von Gewalt rücken in ein kritisches Licht. Die Analyse eröffnet den Blick auf ungenutzte Präventionspotenziale und alternative Vorgehensweisen.

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28

Palumbo, Mariana. "Un análisis de la energía emocional en catas de vino (Ciudad de Buenos Aires, Argentina)." Revista Interdisciplinaria de Estudios de Género de El Colegio de México 4 (July 29, 2018): 1. http://dx.doi.org/10.24201/eg.v4i0.266.

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En este artículo describo y analizo, desde un abordaje cualitativo, el aumento de la energía emocional —bajo los términos de Randall Collins— durante la interacción que tiene lugar en catas de vino desarrolladas en la Ciudad de Buenos Aires (Argentina). Estos eventos son un ámbito donde mujeres y varones cis heterosexuales, adultos/as, sin pareja y de sectores medios concurren para sociabilizar erótica y/o afectivamente. Las situaciones de interacción donde la energía emocional aumenta se registra luego de la tercera copa, a partir de la cual se observa un corrimiento del umbral de desinhibición.

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29

Matheson, Craig. "Identifying and Explaining Organizational Cultures in the Public Sector: A Study of the Australian Public Service Using the Interaction Ritual Theory of Randall Collins." Administration & Society 51, no. 9 (May 6, 2016): 1363–96. http://dx.doi.org/10.1177/0095399716647151.

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This article identifies and explains different cultures within the Australian Public Service (APS) using the interaction ritual (IR) theory of Randall Collins. It argues that such cultures vary along two dimensions: power and status. On the power dimension, we may distinguish three cultures: that of the order givers, that of the order takers, and that of those who both give and take orders. On the status dimension, we may distinguish localistic and cosmopolitan cultures. Cultural differences on these two dimensions are associated with variations in organizational rank, educational levels, agency tasks, relationships with clients, and central versus regional office location.

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30

Qvist-Baudry, Emily EA. "Book Review: Ritual, Emotion, Violence: Studies on the Micro-Sociology of Randall Collins." Sociological Research Online 25, no. 1 (May 7, 2019): 157–58. http://dx.doi.org/10.1177/1360780419846511.

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31

Schroeder, Ralph. "Contemporary populist politics through the macroscopic lens of Randall Collins’s conflict theory." Thesis Eleven 154, no. 1 (September 15, 2019): 97–107. http://dx.doi.org/10.1177/0725513619877085.

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This paper draws on Collins’s conflict theory to understand the contemporary surge of populism. It puts forward an account centred on citizenship rights and the state, and on ‘my nation first’ politics in four countries: the US, Sweden, India and China. Collins has identified a capitalist crisis, the dynamics of geopolitical legitimacy, and state-penetrating bureaucracy as three central processes in modern societies. Especially the last of these focuses attention on the conflict between cosmopolitan elites and ‘the people’, construed in exclusionary terms, which is on the rise in all of the four cases discussed here. The paper analyses the similarities and differences between them, and sketches the prospects for populist politics.

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32

Lenneis, Verena, Jeppe Klarskov Hansen, Jesper Seemann Serritzlew, Jonas Thorøe Olesen, and Ida Friis Thing. "COVID-19 nedlukningens betydning i et CrossFit fællesskab." Forum for Idræt 37, no. 1 (January 7, 2022): 104–31. http://dx.doi.org/10.7146/ffi.v37i1.130156.

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CrossFit er en af de hurtigst voksende fitnessbevægelser i Danmark og kendetegnet ved udøvernes intense workouts samt den høje grad af interaktion mellem deltagerne. Grundet COVID-19 pandemien og de tilhørende restriktioner har det ikke været muligt for CrossFit udøvere at opretholde deres vante træningsrutiner. Med afsæt i Randall Collins’ teori om interaktionsritualer undersøger artiklen, hvordan CrossFit udøvere har oplevet de forandrede træningsmuligheder, som COVID-19 nedlukningen og de efterfølgende restriktioner medførte, samt hvilken indflydelse de nye træningssituationer har haft på CrossFit fællesskabets sammenhængskraft. Artiklen understreger den store betydning, som ansigt-til-ansigt relationer har for idrætsdeltagelse, der ikke kan erstattes af digitale træningsmuligheder.

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33

Shcherbak, Andrey. "Nationalities Policy in the USSR: Explaining the ‘Pendulum Swing’ Using Randall Collins’ Geopolitical Theory." Europe-Asia Studies 71, no. 10 (October 17, 2019): 1627–44. http://dx.doi.org/10.1080/09668136.2019.1674783.

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34

Ferret, Jérôme, and Randall Collins. "On the Internal Dynamics of the Conflict/Violence Process: A Discussion with Randall Collins." American Sociologist 49, no. 1 (May 30, 2017): 5–15. http://dx.doi.org/10.1007/s12108-017-9346-0.

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35

Cujabante Villamil, Ximena Andrea. "La disciplina de las relaciones internacionales en Brasil: un análisis desde la sociología de la ciencia." Revista Científica General José María Córdova 17, no. 26 (April 1, 2019): 289–305. http://dx.doi.org/10.21830/19006586.417.

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Actualmente la sociología de la ciencia ha ido cobrando mayor importancia, y cada vez es más utilizada por la comunidad académica alrededor del mundo para dar cuenta del desarrollo y evolución de diferentes disciplinas. Aunque estos estudios se realizan constantemente en Estados Unidos y Europa, en Latinoamérica las relaciones internacionales han sido poco exploradas desde la sociología de la ciencia. Por esta razón, el presente artículo pretende dar un primer paso al respecto, a partir de un estudio de caso en Brasil: el análisis de las relaciones internacionales como disciplina en dicho país, de acuerdo con los aportes metodológicos de Randall Collins, con miras a evaluar y retroalimentar el estado de los estudios internacionales en ese contexto nacional.

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Mann, Michael. "Fear, loathing, and moral qualms on the battlefield." Thesis Eleven 154, no. 1 (September 17, 2019): 11–27. http://dx.doi.org/10.1177/0725513619874465.

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Randall Collins is unparalleled as a sociologist of violence. Yet I here take issue with his view, often expressed by scholars, that moral qualms have prevented many modern soldiers or airmen from shooting or killing. Evidence from soldiers and airmen in modern wars shows that they may hesitate momentarily before their first killing, but then killing eases. The tragedy is that qualms only seem to strike soldiers after their war has ended, contributing substantially to Post Traumatic Stress Disorder. Soldiers can kill easily if ordered to by effective coercive authority, especially if the enemy is shooting at them. This grim conclusion is at least balanced by the rarity of ‘real killers’ – soldiers who enjoy and are excited by killing.

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Struck, Jens. "Digitale Vorwärtspanik." Monatsschrift für Kriminologie und Strafrechtsreform 102, no. 1 (May 28, 2019): 54–64. http://dx.doi.org/10.1515/mks-2019-0002.

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Zusammenfassung Auf digitalen Netzwerkplattformen kommt es insbesondere bei Themen wie Asyl, Flucht und Migration oftmals zu Unmutsäußerungen, welche in Äußerungen gruppenbezogener Menschenfeindlichkeit umschlagen, beispielsweise in Form von beleidigender oder auch zu Gewalt aufhetzender oder bedrohender Rede. Im vorliegenden Beitrag wird der Vorschlag gemacht, diese Äußerungen mithilfe von Randall Collins’ Konzept der Vorwärtspanik als sich situativ ereignende Akte von (sprachlicher) Gewalt zu verstehen. Hierfür wird nicht auf eine mögliche Persönlichkeitsstruktur, das Bildungsniveau oder auch auf den sozialen Status der Äußernden Bezug genommen, sondern es werden vielmehr typische, aggressive deutschsprachige Diskussionsverläufe zum Themenkomplex Asyl, Flucht und Migration auf Facebook herangezogen, um nachzuzeichnen, welche situativen Faktoren innerhalb der Online-Interaktion zu einer gewalthaltigen Äußerung gruppenbezogener Menschenfeindlichkeit führen.

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Coetzee, Jan K., and Asta Rau. "Between Enslavement and Liberation. Narratives of Belonging from Two Farm Workers in Rural South Africa." Qualitative Sociology Review 13, no. 1 (January 31, 2017): 10–31. http://dx.doi.org/10.18778/1733-8077.13.1.02.

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More than two decades after the genesis of South Africa’s aspirational democracy in 1994, deep-seated forms of inequality still exist. These are explored in the narratives of two farm workers who tell of events and experiences in their everyday lives. In probing the everyday, we turn the spotlight on phenomena, events, and experiences that are simultaneously familiar yet perplexing, taken-for-granted yet questionable, tangible yet elusive. As a backdrop to the sociology of the everyday, key ideas from three social theorists — Randall Collins, Jeffrey Alexander, and Vanessa May — guide our interpretation of excerpts from the farm workers’ narratives. The farm workers’ stories are also juxtaposed with reflections on the socio-political, economic, and emotional contexts of slavery and serfdom.

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39

Hubble, Cale. "Effervescent Atheism." Fieldwork in Religion 9, no. 2 (August 3, 2015): 124–46. http://dx.doi.org/10.1558/firn.v9i2.17523.

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The Global Atheist Convention (GAC) held in Melbourne, Australia on 13-15 April 2012 gave participants an opportunity to instantiate their atheist identities in the context of embodied, shared activity. The existence of “experiential atheism” – the embodied, collective, physical realization of the ideological position – has been proposed but not widely studied. This article uses the interaction ritual model of Randall Collins to understand the Global Atheist Convention as an example of experiential atheism. Being surrounded by a crowd of like identifying bodies, sharing a mood, behaviours and a focus of attention with them and having a boundary to outsiders created the conditions for collective effervescence at the convention. This ratified attendees’ shared representations of the atheist collective and emotively affirmed their affiliation with those representations.

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40

JOHNSON, JAKE. "The Music Room: Betty Freeman's Musical Soirées." Twentieth-Century Music 14, no. 3 (October 2017): 391–409. http://dx.doi.org/10.1017/s1478572217000330.

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AbstractFor over ten years, Los Angeles arts patron Betty Freeman (1921–2009) welcomed composers, performers, scholars, patrons, and invited guests into her home for a series of monthly musicales that were known as ‘Salotto’. In this article, I analyse Freeman's musicales within a sociological framework of gender and what Randall Collins calls ‘interaction rituals’. I contextualize these events, which took place in a space in her Beverly Hills home known as the Music Room, within a broader history of salon culture in Los Angeles in the twentieth century – a history that shaped the city's relationship with the artistic avant-garde and made Los Angeles an important amplifier for many of the most important voices in contemporary Western art music of the last sixty years.

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41

Barbalet, Jack. "Emotional Payoffs of Ritual - About Randall Collins, Interaction Ritual Chains (Princeton, Princeton University Press, 2005)." European Journal of Sociology 47, no. 3 (December 2006): 446–51. http://dx.doi.org/10.1017/s0003975606000191.

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42

Gazit, Nir, and Eyal Ben-Ari. "Military Violence in Its Own Right." Conflict and Society 3, no. 1 (June 1, 2017): 189–207. http://dx.doi.org/10.3167/arcs.2017.030114.

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In this article, we use the case of the Israeli military occupation of the Palestinian territories to offer a microsociological analysis of military violence in noncombat situations. Utilizing the insights of Randall Collins, we suggest that in order understand these encounters, the emotional dimensions of violent behaviors must be linked to the interactional dynamics that trigger the transformation of these emotions into violent actions. We review the emotional configurations that characterize military occupations and discuss a range of violent behaviors initiated by these emotions. Finally, our analysis goes beyond the microsociological level to complement Collins’s model by showing the trans-situational implications of our analysis. We focus on the emergence of violence leaders (the “violent few”), the importance of actual and real audiences, and the development of a violent military habitus.

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Tátrai, Viktor. "A closure fogalma az angolszász és a hazai szociológiában." Replika, no. 119-120 (2021): 55–66. http://dx.doi.org/10.32564/119-120.2.

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A tanulmány célja, hogy Randall Collins A piac lezárása és a hivatások konfliktuselmélete című tanulmányának most megjelenő fordítása kapcsán betekintést nyújtson a closure fogalmának az angolszász szociológiában kialakult különböző jelentésrétegeibe, valamint, hogy bemutassa az eddigi magyar honosításra tett kísérleteket és reflektáljon a fordítás nehézségeire. Ennek érdekében először rámutat arra, hogy Max Weber Schließung fogalma jelentős változásokon esett keresztül a Gazdaság és társadalom írása közben, majd röviden bemutatja az ún. neoweberiánus closure theory keletkezési körülményeit és a kapcsolatát Weber eredeti koncepciójával. Az elmélet részletes és átfogó ismertetése helyett Frank Parkin és Raymond Murphy munkáit alapul véve a központi fogalom, a closure jelentésének gazdagodására fókuszál, csak jelezve a fogalom továbbélését és központi jelentőségét a hivatások és a professzionalizáció neoweberiánus megközelítésében. Végül áttekinti az eddigi magyar recepciót és röviden összegzi az új magyar fordítás melletti érveket.

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44

Münch, Richard. "Interaction Ritual Chains. By Randall Collins. Princeton, N.J.: Princeton University Press, 2004. Pp. xxii+439. $45.00." American Journal of Sociology 110, no. 5 (March 2005): 1531–33. http://dx.doi.org/10.1086/431625.

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WALBY, KEVIN, and DALE SPENCER. "In Conversation with the American Sociological Association President: Randall Collins on Emotions, Violence, and Interactionist Sociology." Canadian Review of Sociology/Revue canadienne de sociologie 47, no. 1 (February 2010): 93–101. http://dx.doi.org/10.1111/j.1755-618x.2010.01224.x.

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Lundberg, Henrik. "Philosophical Thought and its Existential Basis: The Sociologies of Philosophy of Randall Collins and Pierre Bourdieu." Transcultural Studies 10, no. 1 (2014): 119–47. http://dx.doi.org/10.1163/23751606-01001008.

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Prasad, Ajnesh. "Book Review: Randall Collins and Maren McConnell Napoleon Never Slept: How Great Leaders Leverage Social Energy." Organization Studies 37, no. 4 (March 30, 2016): 591–93. http://dx.doi.org/10.1177/0170840615613005.

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McCleery, Martin Joseph. "Randall Collins’ forward panic pathway to violence and the 1972 Bloody Sunday killings in Northern Ireland." British Journal of Politics and International Relations 18, no. 4 (July 9, 2016): 966–80. http://dx.doi.org/10.1177/1369148116656985.

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Keller, Márkus, and Zsuzsanna Kiss. "Hivatások autonómiája." Replika, no. 119-120 (2021): 7–16. http://dx.doi.org/10.32564/119-120.1.

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A professzionalizációs szakirodalom egyik kulcsfogalma az autonómia, a történeti szociológiai kutatások azonban eddig csekély mértékben alkalmazták szisztematikusan. A blokkot bevezető szöveg célja az autonómia fogalmát tárgyaló szociológiai irodalom nagyobb fordulópontjainak bemutatása, a fogalom kontextualizálása, valamint a hazai hivatások 19–20. századi fejlődésének történetéből vett példákkal annak illusztrálása, hogy milyen és hányféle akadályba ütközve folyt a születő hivatások autonómiáért vívott küzdelme. Az elméleti irodalom és a blokk két elméleti tanulmánya (Randall Collins és Hannes Siegrist írásai) alapján három fő elemzési dimenziót emelhetünk ki. Egyrészt a hivatásgyakorlók és a társadalom (kliensek, felhasználók, fogyasztók) viszonyát; másrészt a hivatás(ok) és az állam kapcsolatát; és végezetül a hivatás és a többi foglalkozás vagy hivatás között fennálló viszonyokat. A blokkban szereplő történeti szociológiai esettanulmányok ezeknek a dimenzióknak a sajátosságait mutatják meg egy-egy kiválasztott hivatás (a tanárok, az ügyvédek és a gyógyszerészek) esetében.

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Ruiz Gonzalez, Andrea. "LAS DOS CARAS DE LA CULTURA FESTIVA ALTERNATIVA. EL MOVIMIENTO FREE PARTY COMO ESPACIO DE CONFORMACIÓN DE NUEVAS IDENTIDADES Y SUBJETIVIDADES FEMENINAS." Asparkía. Investigació feminista, no. 41 (December 27, 2022): 141–59. http://dx.doi.org/10.6035/asparkia.6446.

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La participación femenina no ha sido suficientemente estudiada en el ámbito de la cultura festiva, ni en expresiones subculturales como el movimiento Free Party, donde la invisibilidad social es una característica imprescindible en la perdurabilidad de la escena, lo que complica más aún las investigaciones respecto a la cuestión de género. En el presente artículo partiremos de la centralidad que adquiere esta experiencia contracultural en la conformación de las identidades de estas mujeres, apostando por un cambio de enfoque cultural feminista. Tomando el marco interpretativo del ritual de interacción de Randall Collins, para deconstruir los mecanismos de participación patriarcales que se dan en la escena Free Party, advirtiendo de la sutileza de estas superestructuras naturalizadas, en torno a un movimiento heterogéneo donde todo vale, pero que esconde roles de participación y usos del espacio, que no concuerdan con el discurso político del movimiento.

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