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Very recently, driven by glassmakers and champagne houses, attention has been paid to the way to control effervescence and bubble nucleation. It was demonstrated that ascending bubbles act like many swirling motion generators in champagne glasses. It is the reason why a numerical modeling of flow dynamics induced by the effervescence in a glass of champagne has been carried out for the first time using the finite volume method by Computational Fluid Dynamics (CFD). The paper aims to discuss these issues.

In order to define source terms for flow regime and to reproduce accurately the nucleation process at the origin of effervescence, specific subroutines for the gaseous phase have been added to the main numerical model. These subroutines allow the modeling of bubbles behavior based on semi-empirical formulas relating to bubble diameter and velocity or mass transfer evolutions.

Details and development of the steps of modeling are presented in this paper, showing a good agreement between the results obtained by CFD simulations in a reference case of those from laser tomography and Particle Image Velocimetry experiments, validating the present model.

A numerical modeling of flow dynamics induced by the effervescence in a glass of champagne has been carried out for the first time using the finite volume method by CFD.

This study aims to unlock a ritual chain mechanism that promotes socio-mental (or socio-psychological) resilience. This study draws on interaction ritual chains theory and the concept of transformative service to answer the question of how people could be inspired toward an elevated level of group solidarity, emotional energy, morality and, thus, socio-mental resilience.

This study took a qualitative approach resting upon online reviews and observations from an augmented food festival about hot pot delicacies dedicated to medical workers fighting hard amid the early coronavirus outbreak.

The results of this study point to four primary ritual outcomes (e.g. emotional energy, group solidarity, symbols of relationships and standards of morality) along with a two-tier micro–macro socio-mental resilience sustainability paradigm.

Empirical findings from this study could help operators to justify their transformative initiatives as means for customers to replenish their depleted physical and mental resources.

This inquiry presents new nuances to interaction ritual chains. This study also extends the transformative role of hospitality services to accentuate a linkage among individuals, communities and the society.

This article explores aspects of separation from “post-traditional” religiosity characteristic of certain late/post-modern affiliations. To do so, I analyze in-depth interviews with 44 individuals who formerly identified with straightedge – a clean-living youth-oriented scene tightly bound with hardcore music that is centered on abstinence from intoxicants – about their experiences transitioning through associated music assembly rituals. While features of hardcore music assemblies – e.g. moshing, slamdancing, sing-a-longs – have long been treated as symbolic connections that potentially conjure the religious as conceptualized in Émile Durkheim's “effervescence” and the liminality of Victor Turner's “communitas,” data on transitions from these features of ritual remain scant. Ex-straightedgers generally believed the sorts of deep connections they professed to experience in hardcore rituals as youths were not necessarily currently accessible to them, nor were they replicable elsewhere. Findings then ultimately suggest some post-traditional religious experiences might now be profitably considered in terms of the life course, which has itself transformed alongside the proliferation of newer late/post-modern affiliations and communities.

Scandals regularly sweep through organizational fields: they wreak havoc in markets, vaporize billions of dollars in firm value, bring down giant corporations, get CEOs fired, alter the evolution of technologies, and trigger major changes in society. In spite of their significance for organizational life, scandals have received remarkably limited attention in management research. I build on the social sciences’ sparse but growing stream of research on scandals to explore the concept beyond its usual representation as a discrete event. I propose that an organizational scandal may be understood as an interactional process associated with the disclosure of alleged organizational misconduct that involves: a public struggle between alleged perpetrators and social control agents over the framing of organizational misconduct; moralizing by audience members; collective effervescence at the societal level; and the potential rewriting of the moral rules applicable to organizations and their members.

Collectivist organizations like worker cooperatives are known for requiring high levels of participation, striving toward community, and making space for affective relationships among their members. The emotional intensity of such organizations has long been considered both an asset and a burden: while personal relationships may generate solidarity and sustain commitment, interpersonal interactions can be emotionally intense and, if left unmanaged, can even lead to organizational demise. How do collectivist-democratic organizations manage emotions to create and sustain member commitment? This study draws on long-term ethnographic fieldwork in a worker-run, worker-recuperated business in Argentina to analyze the emotional dynamics of a democratic workplace. First, the author shows how members of the cooperative engage in emotional labor not only in their customer service, but also through their participation in lateral management and democratic governance. An analysis of individual feeling management, however, provides only a partial picture of emotional dynamics. Drawing on the theory of interaction ritual chains, the author argues that workplace practices like meetings and events can produce collective emotions that are critical to maintaining members’ commitment to the group. Finally, the author shows how interaction ritual chains operate in the BAUEN Cooperative, tracing how symbols of shared affiliation circulate through interactions and are reactivated through the confrontation of a common threat. The author concludes by reflecting on implications for future research on emotions in collectivist organizations and participatory workplaces more broadly.

Few extant studies have focused on digital rituals and investigated the relationship between them and customer citizenship behavior in the context of online brand communities (OBCs). This study aims to examine the sequential mediation mechanism of emotional energy and spiritual brand identification under interaction ritual theory and identifies membership prototypicality as the moderator.

An online investigation of 515 OBC users was conducted to gather data, and structural equation modeling was applied to test the hypotheses.

The empirical results revealed that OBC rituals were positively related to customer citizenship behavior. Emotional energy and spiritual brand identification could play mediating roles in the relationship between OBC rituals and customer citizenship behavior. Furthermore, there existed a sequential mediation mechanism with emotional energy as the first mediator and spiritual brand identification as the second. The effect of OBC rituals on emotional energy was more significant for peripheral members than prototypical members.

Managers of OBCs should conduct various ritualistic strategies to stimulate users to perform customer citizenship behaviors. Discrete ritualized activities should be intended for members of different prototypicalities.

This study provides a profound insight on how OBC rituals foster customer citizenship behavior and is among the first to explore such a relationship. It also investigates the sequential mediation mechanism, thus broadening the research on the influencing processes of OBC rituals on customer citizenship behavior.

The aim of this research paper is to examine why concert promoters sometimes advertise sold‐out live music shows when nobody can buy tickets any longer.

Durkheim's theory of religion as a thrilling social activity is used to hypothesize that the advertising of sold‐out events reminds audiences that star performers are popular and therefore helps to generate the “buzz” around them. Interviews with a series of promoters from the USA, UK and Canada revealed, however, that they see more immediate and mundane reasons for advertising sold‐out shows, including building the artist's career profile and training consumers to buy next time round.

It was found that promoters could also organize the sales and advertising process to bring sold‐out events into being. While their explanations diverged from a Durkheimian schema, the results of their actions did not. In effect they serendipitously did cultural work to further the Durkheimian process without being consciously concerned by it as an explanation of motives.

This paper suggests that the Durkheimian model illuminates a point of connection between commerce and affect in the reception of star performances. Further research on live music using the model as a hypothesis may therefore be useful.

This work addresses what Michael E. Brown calls the immanence of sociality to individuality. It does so by focusing on the essentially social nature of human consciousness. I explore Durkheim’s analysis of human consciousness, beginning with totemism and concluding with his analysis of German consciousness at the time of World War I. I do so in order to provide some insight into the rise and nature of political movements, with a focus on extreme right wing political groups and leaders today as well as the spirit of the French Revolution in European and American history. With reference to Marx’s early writings on consciousness, spiritual nourishment, and the fettering of forces of production and his later writings on the critical significance of fetishism, and the role of “fictitious” capital, I conclude by claiming that bringing together the insights of Durkheim, Marx, and Spinoza can provide a way to analyze and address the interlocking social, political, economic, and cultural crises of today.

Hackathons, time-bounded events where participants write computer code and build apps, have become a popular means of socializing tech students and workers to produce “innovation” despite little promise of material reward. Although they offer participants opportunities for learning new skills and face-to-face networking and set up interaction rituals that create an emotional “high,” potential advantage is even greater for the events’ corporate sponsors, who use them to outsource work, crowdsource innovation, and enhance their reputation. Ethnographic observations and informal interviews at seven hackathons held in New York during the course of a single school year show how the format of the event and sponsors’ discursive tropes, within a dominant cultural frame reflecting the appeal of Silicon Valley, reshape unpaid and precarious work as an extraordinary opportunity, a ritual of ecstatic labor, and a collective imaginary for fictional expectations of innovation that benefits all, a powerful strategy for manufacturing workers’ consent in the “new” economy.