Renewal without replication: Expanding Durkheim's theory of disruptions via queer nightlife.

Gay bars are closing in large numbers around the world, but institutional loss provides only a partial narrative for evaluating the larger field of nightlife. Drawing on 112 interviews, we argue that bar closures disrupted the field and consequently encouraged the visibility of alternate nightlife forms, called club nights. Unlike the fixed and emplaced model of bars, club nights are episodic and event-based occasions that are renewing nightlife without replicating the format of the gay bar. By detailing the phenomenology of club nights, we develop a new Durkheimian theory of disruptions that explains how and why some members of a community are motivated to renew rather than replicate existing institutional structures. We bring our framework to organization, sexuality, and nightlife studies-subfields that seldom engage with Durkheim-while subjecting a foundational social theory to an empirical case that can push it forward in important ways.

Moral landscapes and morally meaningful encounters: how interaction ritual connects conversation analysis and cultural sociology.

This article presents a theoretical argument for examining the previously unexamined interface between the strong program in cultural sociology ethnomethodology/conversation analysis (EMCA). While these two approaches have radically different theoretical and empirical commitments, they nonetheless share a common root in Durkheim's sociology, specifically with regard to the centrality of solidarity, ritual, and morality to collective life. Similarly rooted in Durkheim, Goffman's theory of interaction ritual provides an analytic pivot between EMCA and the strong program. The broader theoretical argument is illustrated using data from interviews with adults about their most recent encounter with a rude strangers in public space, which are here treated a breaches of the interaction ritual of civil inattention. Members readily draw on the specifics of a particular stranger interaction gone awry to reflect on the nature of life in public and to expound on their understandings of the ethics of face-to-face interaction and everyday morality more generally. Where EMCA focuses on the discoverability of the organizational features of everyday interaction, the position developed here is concerned with the organization of members' interpretations of everyday interaction. While centered on specific kinds of interactional breaches, by finding common ground between EMCA and cultural sociology, the argument advances a potentially more broadly applicable approach that treats everyday encounters as morally meaningful and everyday lifeworlds as moral landscapes. Developing a comprehensive understanding of copresent interaction as a basic building block of society requires attention to both the organizational dynamics of copresent encounters and to the interpretive resources that ordinary members use to account for and justify their own and others' conduct.

Physics and the quest for transcendence: A Durkheimian approach.

This essay aims to shed some light on the still common sense of a vocation among scientists. Taking its cue from Paul Forman's analysis of twentieth-century disciplinary science and Emile Durkheim's social view of religions, it suggests that modern scientific communities resemble religious communities in their penchant for transcendence. The essay aims to illustrate this perspective by looking at some developments within the physics discipline since its emergence in the late nineteenth century. One indication for this penchant is the tendency to distance oneself from the material conditions which allowed the discipline to flourish. These utilitarian conditions, industrial as well as material, were seen to pose a threat to the disinterested pursuit of truth. Another is the persistent tendency among theoretical physicists to search for otherworldly, immaterial and unifying foundations.

Exploring the origins of identity fusion: Shared emotional experience activates fusion with the group over time.

Identity fusion is a visceral feeling of oneness with a group, known to strongly motivate extreme pro-group behaviour. However, the evidence on its causes is currently limited, primarily due to the prevalence of cross-sectional research. To address this gap, this study analysed the evolution of fusion in response to a massive collective ritual, Korrika-a race in support of the Basque language-, over three time periods: before (n = 748) and immediately following participation (n = 402), and 7 weeks thereafter (n = 273). Furthermore, we explored the potential mediating roles of two key factors: perceived emotional synchrony, a sense of emotional unity among participants that emerges during collective rituals, and kama muta (moved by love), an unexplored emotion in relation to fusion, which arises from feelings of shared essence. The proportion of fused participants increased significantly after participation and remained stable for at least 7 weeks. Perceived emotional synchrony and kama muta apparently explained the effect of participants' behavioural involvement in the ritual on subsequent fusion, but only among those who were not previously fused with Korrika participants. We conclude that emotional processes during collective rituals play a fundamental role in the construction of identity fusion.

Suicide Among Monotheistic Religions: Between Sacrifice, Honour and Power.

This article discusses the problem of suicide in monotheistic religions (Judaism, Christianity and Islam), focusing on their early existence and considering the original contribution of Christianity. The first part presents the main theses of E. Durkheim on altruistic suicide and the concept of honour. This provides an opportunity to examine the problem of suicide in monotheistic religions from a more comprehensive perspective and recognise a certain specificity of suicide that was absent in altrusitic suicide. The analysis of the problem in relation to the concept of honour is also a valuable starting point for complementary psychological theories. The second part of the article is a more detailed discussion of suicide in Judaism, Christianity and Islam. The results provide a better understanding of the origins and nature of suicide in monotheistic religions whilst opening up a discussion on the possibility of suicide prevention.

Anomic suicides on rise during recently emerging crises: revisiting Durkheim's model.

Suicide is a global public health issue, with behavior differing across genders, age groups, places, and sociopolitical settings. Emile Durkheim characterized anomic suicide as occurring when social standards fail, resulting in purposelessness and directionlessness. Young people who are experiencing social issues are in danger, even if they do not voice suicidal ideas. Prevention interventions should target these people by strengthening resilience, minimizing social dysregulation stress, and fostering the development of life skills, coping resources, and social support. Anomic suicide has important psychological and societal implications, emphasizing the importance of fostering social cohesion and assisting persons experiencing purposelessness or a lack of direction in life.

The Neo-Lamarckian Tools Deployed by the Young Durkheim: 1882-1892.

I argue that the French sociologist Émile Durkheim (1858-1917) decided to constitute sociology, a novel field, as 'scientific' early in his career. He adopted evolutionized biology as then practiced as his principal model of science, but at first wavered between alternative repertoires of concepts, models, metaphors and analogies, in particular Spencerian Lamarckism and French neo-Lamarckism. I show how Durkheim came to fashion a particular deployment of the French neo-Lamarckian repertoire. The paper describes and analyzes this repertoire and explicates how it might have been available to a non-biologist. I analyze Durkheim's very early writings between 1882 and 1892 in this context to substantiate my argument.

Korrika, running in collective effervescence through the Basque Country: A model of collective processes and their positive psychological effects.

The neo-Durkheimnian model suggests that feedback and emotional communion between participants during a collective gathering (i.e., perceived emotional synchrony: PES) is one of the key mechanisms of collective processes. This shared emotional experience gives rise, in turn, to more intense emotions, this being one of the explanatory models of the positive psychological effects of collective participation. Through a quasi-longitudinal design of three measurement-times (N = 273, 65.9% women; age: 18-70, M = 39.43, SD = 11.64), the most massive social mobilization that is celebrated in favor of the Basque language in the Basque Country (Korrika) was analyzed. Repeated measures and sequential mediation analyzes supported the model. The effect of participation on social integration was mediated by the increase in emotions of enjoyment through PES; the effect on social acceptance, social contribution, and social actualization was mediated by increased kama muta through PES; the effect on collective empowerment was mediated by the increase in self-transcendent emotions through PES; and the effect on remembered well-being was partially mediated by PES. Finally, it was also verified for the first time that the effect of participation on social integration, social acceptance and social actualization was maintained through PES (but not through emotions) for at least 6-7 weeks after the event ended. Also, it is concluded that Kama muta is a relevant emotion during collective gatherings.

Investigating the relationship between cross-national suicide rates and COVID-19 first and second waves spread across the world: An exploratory study.

INTRODUCTION: COVID-19 spreads between people in close contact. Social isolation, which is linked with increased suicide risk, prevents COVID-19 from spreading. Suicide and COVID-19 may therefore represent two antagonistic phenomena. Specifically, we tested whether previous cross-national suicide rates inversely correlate with COVID-19 cases and deaths across countries. MATERIAL AND METHODS: We ran unadjusted bivariate correlations between the most updated (2016) cross-national Age-Standardised suicide rates and COVID-19 cumulative cases and deaths (as of: 30/08/2020, 11/10/2020 and 30/05/2021) across countries; and we controlled for WHO Income group, WHO region, suicide data quality, and urbanicity. RESULTS: Suicide rates negatively correlated with COVID-19 cumulative cases up to 30/08/2020 (r=-0.14, P=.064) and up to 11/10/2020 at an almost significant level (r=-0.149, P=.050) across 174 countries. As of 11/10/2020 this correlation became significant when controlling for WHO region (r=-0.17, P=.028), data quality (r=-0.181, P=.017) and urbanicity (r=-0.172, P=.039); and as of 30/08/2020 when adjusting for WHO region (r=-0.15, P=.047) and data quality a (r=-0.16, P=.036). No significant correlations between suicide rates and COVID-19 deaths were found. CONCLUSIONS: There seems to be an inverse correlation between previous cross-national suicide rates and COVID-19 cumulative cases across countries. Suicide and COVID-19 appear to behave, to some degree, as antagonistic phenomena, which challenges their prevention.

On the division of labor in the maintenance of intersubjectivity: insights from the study of other-initiated repair in Vietnamese.

Few ideas have figured more centrally in the history of social theory than that of the division of labor. Here we ask whether conversational interaction, like other forms of social activity, exhibits a division of labor and, if so, what functions this serves and how it might be understood in relation to the theories of Marx and Durkheim. We begin by noting that, though conversational participants actively work to achieve and sustain understanding, much of the time this work is invisible and only its products are displayed in the form of sequentially fitted next turns at talk. However, in sequences of other-initiated repair, the work involved in the maintenance of intersubjectivity rises to the surface. On these occasions, we can see and thus describe what participants do to achieve and sustain what they take to be adequate understanding. In our data, which consist of video recordings of casual conversations among Vietnamese same-generation peers, participants continuously display an orientation to relations of relative seniority through the selection of terms used to accomplish interlocutor reference. This pervasive orientation is also reflected in practices of repair initiation. Specifically, seniors regularly initiate repair with so-called "open class" forms such as "huh?" and "ha?" which display a minimal grasp of the talk targeted, require little effort to produce and, at the same time, push responsibility for resolving the problem onto the trouble source speaker (i.e., the junior member of the dyad). In contrast, juniors often initiate repair of a senior participant's talk by displaying a detailed understanding of what has been said, either in the form of a repeat or a reformulation, and inviting the senior to confirm. We suggest then that this asymmetry in the distribution of initiation practices reflects a "division of intersubjective labor". We conclude with some thoughts on the theoretical implications of our findings and relate them not only to the theories of Marx and Durkheim but also to the writings of feminist sociolinguists who sought to describe the way in which women seem to be burdened more than men with what Fishman called "interactional shitwork."

Emotional processes, collective behavior, and social movements: A meta-analytic review of collective effervescence outcomes during collective gatherings and demonstrations.

In this article, we review the conceptions of Collective Effervescence (CE) -a state of intense shared emotional activation and sense of unison that emerges during instances of collective behavior, like demonstrations, rituals, ceremonies, celebrations, and others- and empirical approaches oriented at measuring it. The first section starts examining Émile Durkheim's classical conception on CE, and then, the integrative one proposed by the sociologist Randall Collins, leading to a multi-faceted experience of synchronization. Then, we analyze the construct as a process emerging in collective encounters when individuals contact with social ideal and values, referring to the classical work of Serge Moscovici as well as those more recent empirical approaches. Third, we consider CE as a set of intense positive emotions linked to processes of group identification, as proposed by authors of the Social Identity Theory tradition. Finally, we describe CE from the perspective of self-transcendence (e.g., emotions, experiences), and propose a unified description of this construct. The second section shows the results of a meta-analytical integration (k = 50, N = 182,738) aimed at analyzing CE's proximal effects or construct validity (i.e., Individual Emotions and Communal Sharing) as well as its association with more distal variables, such as Collective Emotions, Social Integration, Social Values and Beliefs and Empowerment. Results indicate that CE strongly associates with Individual Emotions -in particular, Self-Transcendent Emotions- and Communal Sharing constructs (e.g., Group Identity, Fusion of Identity), providing construct validity. Among the distal effects of CE, it is associated with Collective Positive Emotions, long-term Social Integration (e.g., Ingroup Commitment), Social Values and Beliefs and Empowerment-related variables (e.g., Wellbeing, Collective Efficacy, Collective Self-Esteem). Among the moderation analyses carried out (e.g., study design, CE scale, type of collective gathering), the effects of CE in demonstrations are noticeable, where this variable is a factor that favors other variables that make collective action possible, such as Group Identity (r pooled = 0.52), Collective Efficacy (r pooled = 0.37), Negative and Self-Transcendent Emotions (r pooled = 0.14 and 0.58), and Morality-related beliefs (r pooled = 0.43).

What are the Origins of Chronic Back Pain of "Obscure Origins"? Turning Toward Family and Workplace Social Contexts.

Chronic back pain (CBP) is a common symptom throughout the world, and those undergoing it often experience a profound degradation of life. Despite extensive research, it remains an elusive symptom. In most cases, CBP is "non-specific," since bio-mechanisms examined in the clinic do not account for it; another way of saying this is that it is "of obscure origins." This paper re-directs attention towards origins that are distal and usually out of sight from the vantage point of the clinic. CBP as considered here is non-specific, persists ≥ 3 months, and, additionally, interferes with activities of daily life, such as family interaction or work. A theory proposed in the paper draws upon Durkheim's Suicide to explain why exposures in the distal social contexts of family and workplace are fundamentally implicated in CBP. The theory is formed out of previously published studies on family and workplace social contexts of CBP and, in effect, provides a theoretical framework with which to review them. After treatment of CBP in the clinic, patients return to family and workplace contexts. Unless exposures in these contexts are addressed, they serve as continually renewing sources of CBP that remain unabated regardless of mechanism-based treatment in the clinic.

Solidarity and collectivism in the context of COVID-19.

The coronavirus pandemic has impacted health care, economies and societies in ways that are still being measured across the world. To control the spread of the virus, governments continue to appeal to citizens to alter their behaviours and act in the interests of the collective public good so as to protect the vulnerable. Demonstrations of collective solidarity are being consistently sought to control the spread of the virus. Catchphrases, soundbites and hashtags such as 'we're all in this together', 'stronger together' and other messages of unity are employed, invoking the sense of a collective struggle. However, this approach is fundamentally challenged as collectivist attitudes run contrary to the individualism of neoliberal ideology, to which citizens have been subjected. This paper argues that attempting to employ the concept of solidarity is inherently challenged by the deep impact of neoliberalism in health policies and draws on the work of Durkheim to examine the concept in a context in which health care has become established as an individual responsibility. The paper will argue that a dominant private-responsibility model and an underfunded public system have eroded solidarity weakening its effectiveness in generating concerns for the collective.

Pulsing bodies and embodying pulse: musical effervescence in a South African HIV/AIDS community outreach program.

Early in South Africa's HIV/AIDS crisis, entertainment education emerged as a powerful vehicle for communicating health and social messaging to combat the epidemic. Applied theatre now accounts for the majority of arts-based HIV interventions in sub-Saharan Africa, and continues a history of theatre for social change in South Africa in particular. While much has been written about the dramaturgical and communication theories that support such interventions, the role of music, a formidable tool in the applied theatre intervention arsenal, has received considerably less attention within applied arts intervention scholarship. This paper draws from Durkheim's collective effervescence to propose a theoretical approach to music within the creation and maintenance of effervescent assemblies that is being employed by HIV/AIDS interventions to encourage participation in HIV testing. The theoretical model of musical effervescence is situated within ethnographic fieldwork conducted while accompanying an applied HIV/AIDS theatre company on a national tour of South Africa.

The Social Roots of Suicide: Theorizing How the External Social World Matters to Suicide and Suicide Prevention.

The past 20 years have seen dramatic rises in suicide rates in the United States and other countries around the world. These trends have been identified as a public health crisis in urgent need of new solutions and have spurred significant research efforts to improve our understanding of suicide and strategies to prevent it. Unfortunately, despite making significant contributions to the founding of suicidology - through Emile Durkheim's classic Suicide (1897/1951) - sociology's role has been less prominent in contemporary efforts to address these tragic trends, though as we will show, sociological theories offer great promise for advancing our understanding of suicide and improving the efficacy of suicide prevention. Here, we review sociological theory and empirical research on suicide. We begin where all sociologists must: with Durkheim. However, we offer a more comprehensive understanding of Durkheim's insights into suicide than the prior reviews provided by those in other disciplines. In so doing, we reveal the nuance and richness of Durkheim's insights that have been largely lost in modern suicidology, despite being foundational to all sociological theories of suicide - even those that have moved beyond his model. We proceed to discuss broadly acknowledged limitations to Durkheim's theory of suicide and review how more recent theoretical efforts have not only addressed those concerns, but have done so by bringing a larger swatch of sociology's theoretical and empirical toolkit to bare on suicide. Specifically, we review how recent sociological theories of suicide have incorporated insights from social network theories, cultural sociology, sociology of emotions, and sociological social psychology to better theorize how the external social world matters to individual psychological pain and suffering. We conclude by making explicit bridges between sociological and psychological theories of suicide; by noting important limitations in knowledge about suicide - particularly regarding the roles of organizations, inequality, and intersectionality in suicide - that sociology is well situated to help address.

Exploring Contextual Factors Associated with Suicide among Older Male Farmers: Results from the CDC NVDRS Dataset.

Objectives: The purpose of this study was to explore how demographic, relationship, mental health, and life stressors are associated with suicide among older male farmers and to determine if these differ by age.Methods: We conducted exploratory analyses with Centers for Disease Control (CDC) National Violent Death Reporting System (NVDRS) 2003-2017 dataset. We identified individuals who completed suicide while working in agriculture (N = 2,106). We explored descriptive statistics for farmers who completed suicide and compared these by age using chi-square tests.Results: The majority of the sample was male, non-Hispanic, and White. Marital status differed significantly by age, with older farmers more likely to be married or widowed. Having a mental health issue was not statistically significant by age; however, depression was most prevalent among those 65+. Older farmers who completed suicide were also significantly more likely to report physical health problems.Conclusions: Results illustrate the vulnerability of individuals contemplating suicide and emphasize the need to consider the phenomenon from a holistic perspective that accounts for individuals nested within community.Clinical implications: We recommend health providers consider a systems approach to suicide prevention as our results indicate individual, familial, and societal factors contributing to the incidence of suicide completion among older farmers.

Sociologia clássica e Educação Física brasileira: o lugar de Émile Durkheim / Classical sociology and brazilian Physical Education: the place of Émile Durkheim / Sociología clásica y Educación Física brasileña: el lugar de Émile Durkheim

Este artigo procura refletir sobre a presença ocupada pelo sociólogo Émile Durkheim na produção científica do campo da Educação Física brasileira. Metodologia: Para tanto, parte de uma revisão sistemática de literatura em três periódicos científicos da área, a saber: Revista Movimento; Revista Pensar a Prática e Revista Motrivivência. A partir disso, os resultados e as considerações finais apontaram que: 1) Durkheim é, quantitativamente, pouco utilizado na produção científica da Educação Física brasileira; 2) Apesar de pouco acionado, parece haver caminhos teóricos por onde as discussões entre a subárea sociocultural e pedagógica da Educação Física e Durkheim possam acontecer.

This article seeks to reflect on the presence occupied by sociologist Émile Durkheim in scientific production in the field of Brazilian Physical Education. Methodology: To do so, it starts from a systematic literature review in three scientific journals in the area, namely: Revista Movimento; Pensar a Pratica Magazine and Motrivivência Magazine. From this, the results and final considerations pointed out that: 1) Durkheim is, quantitatively, little used in the scientific production of Brazilian Physical Education; 2) In spite of little action, there seem to be theoretical paths through which discussions between the sociocultural and pedagogical sub-area of Physical Education and Durkheim can take place.

Este artículo busca reflexionar sobre la presencia ocupada por el sociólogo Émile Durkheim en la producción científica en el campo de la Educación Física brasileña. Metodología: Para ello, se parte de una revisión sistemática de la literatura en tres revistas científicas del área, a saber: Revista Movimento; Revista Pensar a Pratica y Revista Motrivivência. A partir de esto, los resultados y consideraciones finales señalaron que: 1) Durkheim es, cuantitativamente, poco utilizado en la producción científica de la Educación Física brasileña; 2) A pesar de la poca acción, parece haber caminos teóricos a través de los cuales se pueden dar discusiones entre el sub-área sociocultural y pedagógica de Educación Física y Durkheim.

Is Wilson's religion Durkheim's, or Hobbes's Leviathan?

This paper critically supports the modern evolutionary explanation of religion popularised by David Sloan Wilson, by comparing it with those of his predecessors, namely Emile Durkheim and Thomas Hobbes, and to some biological examples which seem analogous to religions as kinds of superorganisms in their own right. The aim of the paper is to draw out a theoretical pedigree in philosophy and sociology that is reflected down the lines of various other evolutionarily minded contributors on the subject of religion. The general theme is of evolved large-scale cooperative structures. A scholarly concern is as follows: Wilson (Darwin's Cathedral: Evolution, Religion, And The Nature Of Society, University of Chicago Press, Chicago, 2002) draws on Durkheim, (The elementary forms of religious life. Free Press, New york, 1912) using Calvinism as an example without mentioning Hobbes (Leviathan, Edited by E. Curley, Cambridge, Hackett, 1651), but it was Thomas Hobbes (1588-1679) who used Calvinism as an example of a leviathanesque religious structure-which is not acknowledged by either Wilson or Durkheim. If there are even any similarities between these authors, there appears to be an omission somewhere which should rightly be accounted for by giving credit to Hobbes where it is due. I issue on conclusion, what it is that makes Wilson's approach radically different to that it skates on. I also issue it with a cautionary word.

Changes in society and young people's mental health1.

It is well recognized that many psychiatric disorders are strongly influenced by cultural and social factors. Foucault's account of the modern development links together 'madness', psychiatry and the asylum. We pick up the story at the point Foucault left it, the mid-twentieth century, to examine cultural and social processes that are reshaping concepts, discourse and practices - the 'social imaginary' - around mental health, with particular reference to the apparent rise in mental health problems among the young. We conclude that this apparent rise may reflect cultural and social changes in representations of mental health. In addition, over recent decades there have been increasingly evident fractures in social solidarity, interacting with and exacerbating specific socio-political-economic-environmental stressors on younger generations, including increasing intergenerational wealth inequalities and accelerating environmental concerns.

Spinning Solitude: Coronavirus and the Philosopher.

This fictionalized script (fictional dialogue between Coronavirus and the Philosopher) traces the contours of the conversation that seeks to fathom the crisis unleashed by the outbreak and global spread of the coronavirus (COVID-19 pandemic) and the ensuing anxieties created in our current social living. The scenario of deepened isolation of the self from the other (social distancing and 'stay-at-home' or various lockdowns) is considered, and it is proposed (by the philosopher, I presume) that isolation, while an unavoidable requirement, does not mean it is some mental lassitude but rather may be seen as an enthusiastic concern toward recovering physical and mental wellbeing of the larger communities concerned to control the possible avenues of transmission of the contagion. The conversation meanders around the issue of quarantine, its attraction or otherwise, and who benefits from this restriction, its effects on one's mental constitution, etc. Philosophers have been known to isolate themselves in other contexts and situations (Yajñavalkya and the Buddha withdrawing to the forest; the Jain mendicants crossing "the ford"; the Stoics withdrawing from society, Nietzsche's retreating regularly to the sanatorium; Heidegger to the Black Forest; Kant's unsocial sociability and Wittgenstein living lonesome lives, etc.) give us a taste of what is to come in the dialogue to resist the calamity of the coronavirus and its grim effects that engulf the entire humanity.