从军营到校园:退伍复学大学生生命历程研究

以生命历程理论为基础,运用叙事研究的方法对上海S大学7位退伍复学大学生进行了深入访谈,从他们的生命故事中发掘参军这一生命事件对其大学期间生命历程的影响。研究发现,受访者复学后的生命轨迹形式呈现出较明显的差异,在内容上表现出甜蜜期、风暴期、调控期和分化期的特点。造成此差异的原因,一方面是由于从军营到校园的时空转变引发了退伍复学大学生生命历程的分化;从强社会需求到弱社会需求的转变中,个人能动性具有有限的中介效应;关系网络对退伍复学大学生的生命历程具有调节作用;参军的时间和时机选择具有累积效应。研究结果丰富了生命历程理论的内容,也增强了该理论的适用性。     

基于互动仪式链理论的青年弹幕互动仪式作用机制研究

以主流弹幕视频网站AcFun(A站)与Bilibili(B站)为例,基于互动仪式链理论,对青年弹幕深度使用者进行焦点小组访谈和深度访谈,认为弹幕视频提供了虚拟在场的互动平台,弹幕互动仪式是弹幕族情感的变压器,一开始分散的情感通过集中关注同一件事甚至弹幕本身,相互知晓关注的焦点,通过有节奏的连带过程,情感状态变得愈加强烈,当互动的检点逐渐变得一致,出现了集体连带过程中的高度关注或者其他的"集体兴奋"的形式,而互动仪式中建立起情感协调的结果就是产生了团结感。弹幕作为一种符号使短暂的情感转向长期的情感,归属感的产生有三个层次,一是对弹幕群体的归属感,二是体现在Bilibili和AcFun的运营机制的情感维护到行为维护的转换上,三是通过主动发送弹幕获得的更强烈的归属感,这些长期的结果成为"情感能量"(EE),在青少年社会化过程中发挥着重要作用,同时弹幕作为一种青年话语的符号,也是不能忽视的社会关系符号。     

民族旅游与民族认同:互动与建构

民族认同是一个不断发展变化的认知建构过程,互动对其产生影响。民族旅游的发展不但加强了民族群体内部的互动,而且为民族间的互动创造了更多的机会。两种互动过程中所建构的民族认同既包含了少数民族群体对自我身份与文化的认同,又扩展到对整个中华民族、整个国家的认同,双重的归属感由此被激发。本文试图分析少数民族的旅游发展对民族认同的影响,并思考基于一种表演性的民族特色展示怎样作用于民族旅游中的互动过程。     

互动仪式链理论视角下"祖安文化"的生成逻辑与引导路径

近来,"祖安文化"成为社会关注的热点,是青年网络亚文化的典型代表.作为兴起和发展于网络空间的低俗亚文化,"祖安文化"带来了一系列消极影响:青年盲目从众致使话语偏差、丧失公序良俗价值判断、对网络环境造成污、拓展新的滋生土壤进而侵蚀现实空间.互动仪式链理论能够对"祖安文化"的起因、特点、生成逻辑和动力机制作出深入阐释.同时,互动仪式链理论作为"情感社会学"的典型,契合"情绪"和"情感能量"优先的网络空间场域,能够为网络空间亚文化的作用和引导机制提供可行性理论指导路径.     

互动仪式链视角下电竞用户文化研究——以英雄联盟粉丝为例

电子竞技正在逐渐成为当下年轻人文化娱乐生活的一部分.2021年,中国将成为拥有核心电竞爱好者最多的国家,而原生的电竞圈粉丝也面临着诸如"饭圈"等新圈层粉丝的冲击.在互动仪式链的理论框架下,对英雄联盟粉丝的研究发现,电竞用户通过线下和线上多种情境聚集,成为共同在场者和参与者,以游戏知识的掌握作为"竞圈"与其他圈层的界限,...     

从概念到政策：积极老龄化再认识

本文旨在通过辨析积极老龄化概念达成三个目标。首先,探究积极老龄化概念的社会科学源头,以明确这一概念的思想起源;其次,分析在人口老龄化最为严重的欧洲地区积极老龄化概念是如何被政策制定者采纳但又未得到充分应用的,以此论证不彻底的积极老龄化政策所带来的局限;最后,运用最新研究证据证明积极老龄化能同时实现提高老年人生活质量和促进老龄社会可持续发展的双重目标。     

隐形到可见:残障群体身份自我建构研究

社交视频日志提供了新的空间探索残障群体自我表达.本研究采用内容分析法,以B站29位残障博主的视频日志为对象,分析在新媒体环境下的残障群体虚拟交流现状以及残障身份建构策略.研究发现,样本中的残障可见性呈现出类别、城乡和性别差异;残障博主的身份建构策略表现为公开展示的残缺身体、补偿性的亲密社会互动以及自下而上的话语互动.同时我们也不能忽视在数字包容下的深度排斥现象,需要政府、平台、用户三方共同维护良性的网络环境,助力残障群体融入社会.     

场域转换与文化反哺:青年群体与变迁社会的信息互动

以布迪厄场域理论来考察不同社会形态下青年与社会的信息互动实践,发现青年与社会的信息互动在具有“位置-权力”关系的场域中展开,“位置-权力”关系通过信息资本的占有而建构。社会形态随技术变革更迭,青年与社会信息互动的场域逻辑与运行机制发生相应转变。从农耕社会到工业社会再到信息社会,青年与社会的互动场域变得多样,并且发生着从家庭向学校再向网络空间的偏向性转换,场域运行的推动力量也从时间权威向结构权威再向认同权威转换。可以说,青年与社会信息互动场域的转换,正是人类在不同社会形态下对“用时间消灭空间”的信息传播时空观的生产实践与社会表征。     

叙述如何实现:作者与读者的文本互动

叙述是人类集群的、社会性的活动中一个重要部分,这个活动是人性的根本意识的一个部分。在小说的叙事中又有怎样的独特性,作者与读者在文本中是如何交流促成文本的形成。本文试对这一问题作一探讨。     

海弟:从化验员到木雕艺术家

他原来是一家检验机构的化学实验员,从大学毕业之后,凭着对木头热爱的初心,鉴定木头、收藏木头,醉心木工技艺,做出了一件件精美的木雕艺术品,走过了十年为木痴狂的创作历程,成为一个著名的木雕艺术家.他就是一个任性的木头人海弟.     

Interaction Ritual Theory and Structural Symbolic Interactionism

This article develops a comparison between structural approaches to symbolic interaction, as described by Sheldon Stryker (1968, 1980, 2008) , and interaction ritual theory, elaborated by Randall Collins (1981, 1998, 2004) . The value of this comparison lies in both the similarities and differences between the perspectives: each is committed to developing empirically grounded, general knowledge and emphasizes interaction as an emergent unit of sociological analysis. However, their disparate intellectual heritages lead them to stake out different positions regarding the nature of interaction, the self, and social structure. We suggest that the differences between structural symbolic interaction and interaction ritual theory offer important areas for theoretical innovation, and we highlight a few directions that seem especially promising.     

Interaction Ritual Chains and Religious Participation1

This article explores congregational‐level influences on religious participation by adding a distinctively sociological approach to the debate through the application of Collins’s interaction ritual chain theory—a reinterpretation and integration of Durkheim and Goffman—at a congregational level of analysis. Arguing that the congregational worship service can be understood as an interaction ritual, this article offers an initial exploration of the role of effective ritual in increasing religious participation rates. Using the National Congregation Study (1998) data set, the findings from the multiple regression analysis offer support for both interaction ritual chains and religious economies predictors on a congregational attendance ratio.     

From Chaos to Safe Transformation: The Emotional Intelligence Learning Environment Model

Self-awareness is a necessary foundation for those seeking to develop emotional intelligence (EI). Yet, the process of developing self-awareness can be deeply disturbing, creating inner turmoil and chaos which EI trainers need to take into consideration and manage in the learning environment. This article describes the nature of this chaos and proposes a learning environment model to assist EI trainers in the design of their EI training programmes, helping trainers to create safe learning environments in which learners can pursue EI training, thereby leading to transformational change. A review of the literature defines EI, constructivism, and chaos theory, as well as exploring elements of a safe learning environment. The literature is considered along with data gathered from a recent study of twenty-one EI trainers in New Zealand, in an effort to identify key characteristics of a safe learning environment, and positive and negative qualities of the trainer and learners which can contribute to creating a safe learning environment. Based on these findings the Emotional Intelligence Learning Environment Model was developed. The article discusses the implications of the model and concludes with suggestions for future research.     

Interaction Ritual Chains and the Mobilization of Conscientious Consumers

Markets for “socially responsible” products are comprised of activists who lead protests, organize boycotts, and promote the consumption of these goods. However, the ultimate success of these movements is dependent upon the support of a large number of consumers whose self-professed values often contradict with their own purchasing patterns. Consumer support of socially responsible products cannot be explained by consumer culture theories, which privilege identity, attitudes, and behavior, or mass consumption theories, which emphasize location and advertising’s influence on consumption patterns. These perspectives are informative but unable to explain why some consumers will only buy socially responsible products while others with similar value systems possess much more contradictory consumption patterns. I extend Collin’s theory of “Interaction Ritual chains” to show that rituals and emotions—more than identity or coercive advertising—explain how ethical consumers are mobilized. I show how face-to-face interactions between consumers and producers produce solidarity and motivate support for the Fair Trade movement. This paper employs a micro-sociological approach to contribute to studies of ethical consumption in three notable ways: 1) it emphasizes the importance of “contexts” and is able to explain contradictions in consumer behavior; 2), it contributes to our understanding of “brand communities” by describing the micro-sociological processes that both help to build these communities and create value within the products that organize these groups; and 3) it offers the potential to develop a predictive model for the purchasing patterns of consumers.     

The Private Life of Public Ritual: Interaction, Sociality and Codification in a Jewish Orthodox Congregation

This article develops an account of the relationship between codification, interactional achievements and forms of sociality in the context of religious worship. Based on ethnographic fieldwork in a Jewish Orthodox community in Los Angeles, I argue that an important part of what makes public worship situations compelling is how they interactionally highlight individual participants’ lives, creating pressures to engage in predictable forms of sociality. This argument is then developed in two contexts: (a) “information gaps” encoded in the structure of daily Orthodox prayer, and; (b) the religious requirement to pray with a quorum of ten adult men. Through these examples I argue that codified aspects of public ritual give rise to variations that participants may understand to highlight individual lives. In many situations, public worship is compelling precisely because it actually individualizes participation. As these interactions are predicated on a codified structure, they provide “institutional fingerprints” for the construction of specific patterns of sociality. An appreciation of this aspect of public worship provides grounds for a broad comparative agenda, focusing on the relationship between codification, interactional patterns and forms of sociality within, and beyond, religious contexts.     

Emotional Aspects of Large Group Teaching

With the growth of mass education in the U.K.has come the seemingly inevitable growth of large groupteaching. Many technical solutions to theproblems of large group teaching have been proposed (e.g., use of microphones, structured handouts,buzz groups, etc.) but we contend that emotional aspectshave been largely neglected and ignored. We argue thatit is legitimate to consider the role of emotion in higher education, and its particular effectsin large teaching groups. While it is, perhaps, easierand safer to pretend that all is well, there are clearemotional consequences to working in these large groups for both students and lecturers. Forinstance, students may experience powerful feelings ofalienation, anger, and envy in large groups andcompensate in various ways, some of which will beantithetical to achieving effective learning and astimulating educational experience. Similarly, lecturerscan also seek to cope with their own feelings of fearand uncertainty by behaving equally maladaptively. We examine the contribution psychodynamic thinkingcan make to our understanding of large teaching groupsand contrast this with the consequences of adhering tosimplistic technical models. We argue for the legitimacy of the role of emotion in highereducation and seek to encourage a debate on this issuewhich will include appropriate research into the effectsof trying to teach and learn in large groups. This paper thus seeks to raise issues andencourage debate in this relatively unresearched area.Further, we contend that it is important and necessaryto conduct appropriate research into the emotional effects of such groups on both teaching andlearning.     

From Transgression to Suppression: Implications of Moral Values and Societal Norms on Emotional Labour

This article endeavours to develop a conceptual perspective of moral values and societal norms, and how they impact on emotion regulation within employment contexts. The article draws on social psychology and emotional labour literature to explore the concept of contextual emotional labour. I argue that the conflicting requirements of one's societal and employment contexts may require one to transgress one's moral values to fulfil job requirements. I also argue that it is important to examine the aversive state(s) that may follow one's transgression and how this is managed in the workplace.