Death comes alive; technology and the re‐conception of death

Forum: Novye tekhnologii i telesnost kak predmet antropologicheskikh issledovaniy [Forum: New Technologies and the Body]

“…1 Среди попыток теоретически осмыслить сложные и многослойные взаимосвязи новых технологий, улучшенной биологической природы и сознания, не прибегая к отношениям, можно назвать техносинхронность (techno-synchronicity) [Cerulo, Ruane 1997;Cerulo 2009], биосоциальность (biosociality) [Rabinow 1992], когнисферу (cognisphere) , социотехническую систему (sociotechnical system) [Pfaffenberger 1992] и др.…”

Apologies of the Rich and Famous

“…Some have written of such relationships as parasocial in nature, characterizing these ties as one-way and illusionary (e.g., Adam and Sizemore 2013; Branch et al 2013; Horton and Wohl 1956; Tian and Hoffner 2010). But others argue that such connections may actually be something more, viewing ties between celebrities and the public as genuine in their experience and concrete in their impact (Cerulo 2009, 2011; Cerulo and Ruane 1997, 1998; Chayko 2002). We suggest that celebrity-public connections bring members of the public into a space where they can engage a “star,” an action or lifestyle and use those encounters in service of community building and self-work.…”

“…Moreover, we approach public apologies as valid interpersonal exchanges. Like many others, we treat the ties established between celebrities and the public as similarly meaningful to those existing in more intimate relationships (see e.g., Adam and Sizemore 2013; Branch, Wilson, and Agnew 2013; Cerulo 2009, 2011; Cerulo and Ruane 1997, 1998; Chayko 2002; Horton and Wohl 1956; Tian and Hoffner 2010). We argue that public forgiveness is steeped within these connections and, like the acts of mercy bestowed on one’s family, friends, or acquaintances, forgiveness is linked to the social profiles of offenders and victims, their relative status and intimacy, and the nature of the offense.…”

Social Interaction: Do Non‐humans Count?

“…In so doing, these technologies allow entities that reside in memories, projections, and imaginings – humans and non‐humans alike – to become legitimate participants in social exchange. Cerulo and Ruane (1997), for example, suggest that blurring temporal boundaries facilitates a new form of interaction called ‘technosynchronicity’. Building on Schutz’s (1951) concept of synchronicity, the authors argue that NCT afford more than a shared focus or a merging of the minds.…”