Social Identity, Perceived Emotional Synchrony, Creativity, Social Representations, and Participation in Social Movements: The Case of the 2019 Chilean Populist Protests

This paper analyzes the socio-cognitive and emotional processes related to collective action in the context of the 2019 populist social movement in Chile. It proposes an integrative explanation of populism as social movements and collective gatherings along with their relation with creativity and social representations of mass movements. A comprehensive online survey was used (n = 262) that included measures of participation in demonstrations, identification with protesters or the government, agreement with social movement grievances, collective efficacy, perceived emotional synchrony, collective action, self-reported cognitive creativity, and individuals’ proposals for improvement of society and ideas associated with stimuli (e.g., the concepts of majority or minority). Our results revealed that identification with demonstrators, agreement with protesters’ grievances, a high perceived emotional synchrony or collective effervescence, and higher creativity responses were associated with an active participation in the social movement. Higher participation and factors conducive to participation were associated with lexical clusters of responses to stimuli that include words such as rights, justice, injustice, bravery, dignity, or hope, which were conceived of as positive social representations of the populist social movement. These findings are discussed within the neo-Durkheimian framework of collective gatherings and the perspective of populism as a social movement that seeks to renew and expand democracy.

Nightlife Ethnography: A Phenomenological Approach

This chapter offers advice on how to conduct phenomenological ethnographic research in nightlife settings such as bars, nightclubs, and music festivals. It argues that phenomenological ethnography focuses on studying experiences as they occur to the people living them. Phenomenological ethnographers use their bodies as research instruments to develop an experiential connection and understanding of the people they are studying. Priority is given to clarifying essential properties of embodied, emotional, and sensory experiences, and to describing these as precisely as possible. The chapter proposes that the Durkheimian concept of collective effervescence may be used as a sensitizing tool to understand and describe some of the essence of what people search for, and sometimes experience, in nightlife settings. In particular, the concept is helpful in the study of intensive forms of celebration and intoxication. The chapter concludes with policy recommendations and suggestions to direct future research.

Between online and offline solidarity: lessons learned from the Coronavirus outbreak in Italy

Forthcoming in American Behavioral Scientist (ABS). This paper focuses on four e-initiatives that were triggered by the Coronavirus outbreak in Italy. These experiences played a relevant role in developing multilevel solidarity (from the local to the global level) both online and offline. They are represented by the hashtags “#iorestoacasa” (I stay at home) and “#andràtuttobene” (everything will be all right), “performances on the balcony”, “influencers’ campaigns” and “altruism and e-parochialism”. These experiences represent virtuous examples to understand the positives that a mediated form of solidarity can produce. This is particularly important given the challenges that solidarity faces due to the technological acceleration imposed by the pandemic, which is likely to influence social relationships even in the post-pandemic. Four lessons can be learned from these expressions of e-solidarity related to the capacity of Information and Communication Technologies (ICTs) to i) promote unconditioned altruism and ii) fight “parochialism” when the same disadvantaged condition is shared; iii) their capacity to develop a multilevel sense of community by connecting the local experience to the global dimension and iv) to mediate between institutional sources and people, and connect family members, friends, vulnerable people with neighbours, and the global community. This last point suggests that the pandemic has offered fertile ground for both mechanic and organic forms of solidarity to emerge. On the one hand, it created a collective conscience (a whole) based on sharing a disadvantaged condition and interdependence. On the other hand, it is based on individualisation and diversity. Indeed, these examples of Durkheimian collective effervescence show the paradox of a form of collective individualised and mediated solidarity, which is typical of contemporary society.

Protesting Populist Knowledge Practices: Collective Effervescence at the March for Science London

On 22 April 2017, 10,000 people joined the March for Science London, one of 600 events globally asserting the importance of science against post-truth. Here we report an online and on-the-ground observational study of the London event in its distinct, post-Brexit referendum context. We analyse the motives for marchers’ attendance, and their collective enactment of what science is and why and by what it is threatened. Drawing upon Interaction Ritual Theory and the concept of civic epistemology, we develop the notion of populist knowledge practices to capture the ‘other’ that marchers defined themselves against. We detail how this was performed, and how it articulated a particular vision for science–society relations in Britain. In closing, we argue that the March for Science is one in a chain of anti-populist activist events that retains collective effervescence while transcending specific framings.

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.

Effervescence Accelerators: Barriers to Outsiders in Christian Interaction Rituals

In interaction ritual theory, barriers to outsiders are cues that communicate who is and is not excluded from a ritual. Prior research on religious rituals has established strong support for the hypothesis that barriers promote collective effervescence and social solidarity. Questions remain, though, regarding how this social dynamic impacts the practices, identities, missions, and conflicts of congregations who strive to be inclusive. We conducted microsociological analysis of rituals based on participant-observation and focus groups at six Christian congregations: Jehovah’s Witnesses, Latter-day Saints, Christian Scientists, Brethren, Catholics, and Episcopalians. Barriers were built in all the rituals, bringing congregational distinction through contrast with different types of outsiders. We also observed effervescent moments where barriers were low and inconsequential, suggesting that severe barriers are unnecessary. Rather, the special ritual function of barriers is to provide instant jolts of effervescence, especially when other social dynamics are failing.

Cocaine Rituals in Club Culture: Intensifying and Controlling Alcohol Intoxication

Clubbing is an important part of the nighttime economy, and cocaine use is, for some young people, an essential part of this clubbing culture. However, the interaction rituals around the use of powder cocaine in this context remain understudied. This study is based on qualitative interviews with young adult recreational cocaine users ( n = 28) and explores how they use cocaine in club settings, in relation to rituals and drinking culture. The analysis identified three main explanations for using cocaine: (a) unity with friends because of shared transgression, (b) the high as a “collective effervescence,” and (c) the possibility to control, extend, and intensify drinking to intoxication. These three explanations illustrate how cocaine rituals were deeply integrated in drinking-to-intoxication rituals, and how the illegality of cocaine use reinforced feelings of unity with friends. In the nighttime economy, cocaine use and its related rituals are used to intensify and control alcohol-fuelled partying.