Search results

This chapter addresses the issue of how special collective ritual events operate and influence actors’ emotional states and commitment to a group. It is argued that in such events (e.g., rallies, holiday celebrations, and religious ceremonies) the greater the emotional intensity experienced by persons, the greater will be their commitment to and solidarity within the group. A model is proposed, which identifies several factors involved in such a process. The model builds on a body of theory and research, “structural ritualization theory (SRT),” which focuses on the role symbolic rituals play in social interaction and the generation and transformation of social structure. Four factors play a crucial role in the model: focus of attention, interactional pace, interdependence, and resources. Several of these factors also involve subcomponents that are identified and discussed. Attention is directed to how the formulation presented here is influenced by, and differs in certain ways from, classic and contemporary analysts including those working in the areas of social psychology and the sociology of emotions. Various examples are provided to illustrate the ability of the model to understand collective ritual events. Directions for further theory development and possible research investigating the arguments of the theory are also discussed.

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.

In this study we aim to examine a Durkheimian solution to the problem of social cooperation. Drawing on relevant literature on rituals and social solidarity, we make a case that both synchronous and complementary ritualistic acts can promote social cooperation by strengthening solidarity.

We used a lab experiment in which participants performed either synchronous, complementary, or uncoordinated group drumming. After the drumming, they self-reported their positive affect, feeling of being in the same group and trust. Then they played a five-round public goods game in which their levels of cooperation were observed.

We found both synchrony and complementarity help sustain group cooperation. Participants who drummed synchronously or complementarily contributed more to the public good than those in the baseline condition, especially in later rounds of the game. Individuals in the synchronous and complementary conditions also showed stronger feelings of being in the same group. Mediation analysis confirmed that the effects of ritual performance on cooperation are partially mediated by feelings of same-groupness.

Results of our study imply that ritual performance based on either members’ similarities or complementary differences can promote group solidarity and cooperation.

The study supports the classic Durkheimian solution to the problem of social cooperation. Consistent with recent research, we find the causal effect of synchrony on cooperation. Moreover, our new test of the effect of complementarity shows that being different but mutually supportive can effectively enhance solidarity and cooperation as well.

The purpose of this article is to develop a conceptual framework that recognises the significance of emotional and interactional factors in shaping the development and enactment of entrepreneurial opportunities.

Provides a theory development illustrated through a case study based on secondary sources.

Demonstrates how emotion and interaction ritual chains can extend the scope of entrepreneurial theorising.

Suggests how novel concepts could be deployed to add explanatory power to accounts of entrepreneurial behaviour.

Suggests new approaches to spotting potential entrepreneurial opportunities.

Emotion has received little attention from entrepreneurship researchers. This paper offers one way of filling this gap by developing a strand of microsociological theory that has not previously been applied to the explanation of entrepreneurial behaviour.

The purpose of this paper is to apply the theory of sociomateriality to exhibit how the social and material are entangled and (re)configured over time and in practice in a particular organization of study.

The authors conduct an ethnographic case study of the North-South metro line project in Amsterdam and use the methods of participant-observation, in-depth interviewing and a desk study.

The authors showcase the process of sociomaterial entanglement by focussing on the history and context of the project, the agency and performativity of the material and sociomaterial (re)configuration via ritual performance. The authors found the notion of performativity not only concern the enactment of boundaries between the social and material, but also the blurring of such boundaries.

Sociomateriality theory remains difficult to grasp. The implication is the need to provide new lenses to engage this theory empirically.

The authors provide a multi-layered lens for organization researchers to engage sociomateriality theory at a contextual, organizational and practice level.

Insights from a historical and contextual perspective can help practitioners to become aware of the diverse and dynamic ways in which social and material entities are entangled and (re)configured over time and in practice.

The authors provide a unique empirical account to exhibit the entanglement and (re)configuration between the social and material in a particular organization of study. This paper studies a tangible organizational setting whereas prior research in sociomateriality mainly focussed on routines in IT and IS. Finally, the authors suggest the ethnographic method to study sociomaterial entanglement from a historical and contextual perspective.

The study aims to examine how different types of green brand ritual (GBR) influence customer engagement behavior and the mediation mechanisms and boundary conditions of the positive and negative pathways.

The study conducts two online experiments to collect data from a total of 940 consumers in China. Hypotheses are tested by independent samples t-test, two-way ANOVA and Hayes' PROCESS model.

Different kinds of GBR have different effects on customer engagement behavior. Internal GBR is more likely to play a positive role by inciting connectedness to nature. External GBR is more likely to play a negative role by inciting psychological resistance. This dual effect is especially pronounced for warm brands rather than competent brands.

The study pioneers the brand ritual into the field of interactive marketing and enriches its dual effect research. Additionally, the study figures out whether the category of brand ritual can trigger negative effect.

Inappropriate brand rituals are worse than no rituals at all. The results provide guidance for green companies to design effective brand rituals to strengthen the connection with consumers. Green brands should describe brand rituals in vivid detail and consciously lead consumers to immerse themselves in them.

Consumption ritual has been used to understand the meanings of consumption and consumer behavior, however less attention has been focused on the role of ritual in connoisseurship consumption and how consumption rituals can transform the consumer’s tastes. What is the role played by consumption ritual in connoisseurship taste?

Drawing on key concepts from ritual and taste theories and a qualitative analysis of the North American specialty coffee context, the authors address this question introducing the idea of connoisseurship taste ritual which is based on novelty coffee consumption practices that are opposite of the traditional or regular practices. The data collection set in the United States and Canada includes 15 consumer in-depth interviews, participant observation in 36 independent coffee shops in Canada and the United States, a Specialty Coffee Association of America event, and three barista coffee competitions. The body of qualitative data was interpreted using a hermeneutic approach.

The authors introduce the connoisseurship taste ritual which has several dimensions: (1) variation in the choices of high-quality products, (2) the place to perform the tasting, (3) the moment of tasting, (4) the tasting act, (5) perseverance, and (6) time and money investment.

This research paper extends the notion of consumption ritual introducing the connoisseurship taste ritual and also extends the theories of taste by explaining how, regarding a specific aesthetic category of product, people develop different tastes through ritualistic consumption.

This paper aims to respond to the following question: What does ongoing recovery from depression look like, and what role might spirituality have for individuals’ meanings of recovery if it has any meaning at all?

In this paper, the authors reconceptualize recovery from depression as ritual, as ongoing recovery, or recovery as a process, resonated with many of the 40 participants (all ages) from the study, and much of the sociological literature on recovery from depression (Fullagar and O’Brien, 2012; Garrett, 1997, 1998; Karp, 1994, 1996, 2016; O’Brien, 2012). To explore the interplay between participants’ accounts of recovery as ongoing, and the meanings of spirituality, the authors used a ritual analysis inspired by Collins (2004).

From the accounts presented in this paper, the authors suggest that participants are, if subconsciously, using objects with a special or spiritual significance to filter through their thoughts and memories as a way to create what Collins (2004) calls an emotional charge. The authors argue that these emotional charges assist people with lived experiences of depression in distancing from, and reconnecting to, certain social ties, including a particular family member, friend or social group, as part of their recovery. The authors are calling this process, ritual distancing.

Recovery from depression includes a process of reconnection to the self and others, and this process sometimes includes a self-defined spirituality (in objects and social connections).

Cultural anthropologists have explored ways in which ritual both imparts and expresses values in societies. Their findings have much to offer to educational managers in democratic societies. Victor Turner′s structure/antistructure paradigm is particularly suited to exploring the range of meanings that rituals can carry. Presents methodology derived from the practical involvement of educational managers in the analysis and design of ritual. Argues that, in educational institutions, existing rituals can be usefully analysed and that new rituals should be “self‐generated” rather than imposed.

The purpose of this paper is to investigate the organizing practices of a Lakota Sun Dance, and to contribute to the literature on rituals and ceremonies in organizational culture.

The researcher acted as participant-as-observer during this extended ceremony. Fieldnotes capturing observations and informal interviews with Lakota elders were the source of data as recording devices were not permitted on the Sun Dance grounds. Observations were conducted for approximately 45 hours over the course of five days.

The Lakota Sun Dance can be understood through organizational theory, particularly through a unique integration of the concepts of agency, loosely coupled systems, and just-in-time organizing. The current research highlights the role of agency in organizational ceremonies.

This research offers a thick description of the organizing practices of an extended Lakota ceremony. The integration of traditional Lakota organizing principles with modern organizational theory is absent from the literature, and offers a unique perspective on organizing from a non-Western perspective.