The Cult of the Martyr: The Symbol of Stanisław Wacławski and Rituals of Violence in the Warsaw Student Milieu of the 1930s

The Cult of the Martyr: The Symbol of Stanisław Wacławski and Rituals of Violence in the Warsaw Student Milieu of the 1930sViolence was a key element of the interwar radical habitus and was particularly affirmed in far-right movements, which found fertile ground for their ideas among students. However, the influence of the systems of ideas advocated by ideologues on student masses seems limited and indirect. Student support for antisemitism and extremism cannot be explained only by cultural conditions, ideology or political engineering. What is needed here are intermediate stages, linking radical ideology with the actions of social actors. I argue that the intermediary function was performed by the symbol of Stanisław Wacławski, a student and member of the Camp of Great Poland (Obóz Wielkiej Polski) who was killed during the antisemitic riots in Vilnius in 1931. The figure of Wacławski was a key element of antisemitic discourse in far-right press and was used by academic societies to construct the annual ritual of violence in the 1930s. I employ the micro-sociological approach and draw on Randall Collins’ theory of “interaction ritual chains” to show that the factors behind the mobilization of ordinary students for collective violence and a chauvinistic agenda included also emotions and personal relations, and not only political identification and advertising. Kult męczennika. Symbol Stanisława Wacławskiego i rytuały przemocy w warszawskim środowisku studenckim lat trzydziestych XX wiekuW habitusie międzywojennych radykałów przemoc grała kluczową rolę i była szczególnie afirmowana w ruchach skrajnie prawicowych, które znajdowały podatny grunt dla swoich idei w środowiskach studenckich. Jednak wpływ systemów idei głoszonych przez ideologów na masy studenckie wydaje się ograniczony i pośredni. Poparcia studentów dla antysemityzmu i ekstremizmu nie można tłumaczyć jedynie uwarunkowaniami kulturowymi, ideologią czy inżynierią polityczną. Potrzebne są tu etapy pośrednie, łączące radykalną ideologię z działaniami aktorów społecznych. W niniejszym tekście dowodzę, że funkcję taką pełnił w środowisku akademickim symbol w postaci Stanisława Wacławskiego, studenta i członka Obozu Wielkiej Polski, który zginął podczas antysemickich zamieszek w Wilnie w 1931 roku. Jego postać stanowiła kluczowy element antysemickiego dyskursu prasy skrajnej prawicy i była wykorzystywana przez stowarzyszenia akademickie do konstruowania corocznego rytuału przemocy w latach 30. Aby pokazać, że czynnikami, które wyjaśniają, w jaki sposób zwykli studenci byli mobilizowani do zbiorowej przemocy i pozyskiwani dla szowinistycznego programu, były również emocje i osobiste relacje, a nie tylko identyfikacja polityczna i agitacja, stosuję podejście mikrosocjologiczne i czerpię z teorii „łańcuchów rytuałów interakcji” Randalla Collinsa.

EXPRESS: Social Atmospheres: How Interaction Ritual Chains Create Effervescent Experiences of Place

Atmospheres are experiences of place involving transformations of consumers’ behaviors and emotions. Existing marketing research reveals how atmospheric stimuli, service performances, and ritual place-making enhance place experiences and create value for firms. Yet it remains unclear how shared experiences of atmosphere emerge and intensify among groups of people during collective live events. Accordingly, this paper uses sociological interaction ritual theory to conceptualize ‘social atmospheres’: rapidly changing qualities of place created when a shared focus aligns consumers’ emotions and behavior, resulting in lively expressions of collective effervescence. With data from an ethnography of an English Premier League football stadium, the authors identify a four-stage process of creating atmospheres in interaction ritual chains. This framework goes beyond conventional retail and servicescape design by demonstrating that social atmospheres are mobile and co-created between firms and consumers before, during and after a main event. The study also reveals how interaction rituals can be disrupted, and offers insight as to how firms can balance key tensions in creating social atmospheres as a means to enhance customer experiences, customer loyalty, and communal place attachments.

Can Digital Technology Bridge the Classroom Engagement Gap? Findings from a Qualitative Study of K-8 Classrooms in 10 Ontario School Boards

This study examined impacts of digital technology on a key component of the socioeconomic gap in education—gaps in student classroom engagement. Whereas print literacy has long been a source of such gaps, newer “digital divide” theories claim classrooms that use digital technology are perpetuating them further. However, these claims are not grounded in close empirical observation and may now already be dated. We aimed to advance understandings of the impact of digital technology on student engagement by examining robotics, tablets, and smart board usage across a range of classrooms, using a conceptual framework that blends theories of interaction ritual chains (IRC) and cultural capital (CC). Data came from observations and interviews with teachers and students in K-8 classrooms across 10 Ontario school boards. We report three major findings. First, almost all students across socioeconomic strata engaged easily and enthusiastically with digital technology. Second, technology spawned new classroom rituals and cultural valuations. Third, digital technology provided connections between school dictates and students’ peer-based and home lives. We argue that digital technology has the potential to narrow classroom engagement gaps that are generated by conventional print media. We end by discussing avenues for future research.

Factors Influencing Social Media Users’ Continued Intent to Donate

Social media donation is an emerging sustainable business model. Donation in the context of social media can often bring benefits to content creators and social media platforms, as well as realizing their sustainable development. Based on attachment theory, customer loyalty theory, and interaction ritual chains theory, this paper studies how feedback interaction and participatory interaction affect users’ continued intent to donate. The role of users’ emotion and price consciousness are mainly considered. Data were collected through questionnaires, and the sample covered 466 WeChat users. Structural equation modeling and linear regression were used to test the hypothesis. It was found that emotional attachment and emotional loyalty had significant positive effects on users’ continued intent to donate, and participatory interaction had significant positive effects on emotional attachment and emotional loyalty, while feedback interaction had a significant positive effect on emotional attachment. Price consciousness did not directly affect continued intent to donate, but as a moderator, it weakened the positive relationship between emotional attachment and continued intent to donate.

GRASPING THE SOCIAL DIMENSIONS OF EVENT EXPERIENCES: INTRODUCING THE EVENT SOCIAL INTERACTION SCALE (ESIS)

Experience has been widely recognised as an essential part of an event’s success, but few studies have analysed the processes underlying the event as social experience. This paper contributes to a better understanding of the social processes which make an event a social interaction platform. The social interaction processes that shape the event’s social experience is examined using a framework which brings together co-creation practices, group socialization and interaction ritual chains. This exploratory study investigates the social interaction processes that shape the event’s social experience, by developing a quantitative tool, the Event Social Interaction Scale (ESIS), which attempts to pinpoint and measure different social dimensions of the event experience. The ESIS was applied at a popular culture event, the festivities of São João in Northeast Brazil, and 625 survey responses were collected in 2016 and 2017. Findings suggest that multiple interaction rituals occur. People who are more directly and actively engaged in the event are more likely to be open for contact with unknown others. The event becomes a multi-dimensional platform where different types of social interaction are not only possible but fostered. The ESIS contributes to charting the footprint of the event as social experience, revealing a similar experience footprint across different years of the study. The ESIS and the implications of its processes for the event can be useful for academics, practitioners and policy-makers interested in understanding and facilitating better event social experiences.

Whose Bodies? Bringing Gender Into Interaction Ritual Chain Theory

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.