EIGHT. The Compulsion of Proximity

Boden, Deirdre; Molotch, Harvey

doi:10.1525/9780520342095-009

Cited by 198 publications

(17 citation statements)

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“…However, crowds at large concerts, popular festivals and the like will continue to be part of the modernity in which we live. Although the social gaze and judgement of the collective unconscious towards various modes of mass gatherings has probably changed forever, a certain compulsion for proximity remains a feature of postmodern social interaction (Boden & Molotch, 1994). Hence the need, for those that aim to further advance 'sporadicism', to continue to resort to coercive measures, since the inclination to physical proximity, to face-to-face social exchange, is as strong as the natural inclination to social life in general.…”

Section: Lockdowns Restricted Mobility and Curfewsmentioning

confidence: 99%

Lockdown, social control of space and religious freedom

Belmonte

2023

SetF

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Political thought, from Aristotle to Lefebvre, has placed importance on the control of space as an activity of political power. Extraordinary measures taken by global policy-makers since the early 2020s as part of efforts to to combat the pandemic have included mass lock-downs, closed borders, social distancing and other forms of spatial control. Importantly, spaces dedicated to religious worship (churches, etc.) were subjected to extraordinary regulation. In the exercise of this new control of space, social control has played an important role (obligation to declare one’s health condition, incitement to denounce offenders...) fostered by the authorities through various means of new social education, generating new social habits in terms of the management of space. Religious freedom and the autonomy of the Church thus faced new challenges as a result of the extraordinary control of religious space by civil power and the pressure of social control. The new forms of control incorporated into our habits deserve to be critically reviewed in our search for true spaces of freedom that are not sacrificed in the name of supposed science.

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Section: Lockdowns Restricted Mobility and Curfewsmentioning

confidence: 99%

Lockdown, social control of space and religious freedom

Belmonte

2023

SetF

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“…There is a tone to the visual which informs about the gazer's attentional state and the agenda behind the gaze (Terry and Urla 1995). Eye contact establishes both intimacy and trust, as well as insincerity and fear, a technique embedded in power and control (Boden and Molotch 1994;Foucault 1977;Simmel 1997Simmel [1908; Urry 2002). For instance, Fanon (1986) shows how the glancing looks of frightened white passengers make his bodily consciousness a negating activity as if his "body was being dissected under white eyes" (87).…”

Section: Visual Otheringmentioning

confidence: 99%

Embodied Othering Encounters with Muslim(‐Looking) Passengers: Riding across Amsterdam, Tallinn, Leipzig, and Turku¹

et al. 2022

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Often framed in the public discourse as Europe's ultimate Other, Muslims have been heftily debated and vastly problematized as violent, unfaithful suspect citizens, unwanted immigrants, part of a bad diversity, and refusal of modernity. Taking the Muslim Other into consideration, we explore young Muslim(looking) passengers' everyday Othering encounters within the (im)mobile spaces of public transport that entangle their bodies with different imaginaries, histories, emotions, and affects. Employing qualitative research methods in a cross-national and interurban study in Amsterdam, Tallinn, Leipzig, and Turku, which offer different dimensions of diversity, size, and history, important for understanding European cities in their complexities, we present public transport as a cross-cultural meeting place with socio-spatial negotiations of difference to study everyday travel experiences of 74 young Muslim(-looking) passengers. We highlight how Othering discourses become part of their everyday travel experiences. In so doing, we investigate multiple modes through which the Muslim Other is (re)produced and Othering is lived out in the networks of their everyday embodied, that is, sensorial, corporeal, and affective, experiences of public transport. In this way, we critically position public transport at the intersection of what it means to experience European cities through riding public transport.

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“…Other types of sensations that were mentioned were sounds of people moving and whispering or children crying; olfactory sensations of burning incense and candles; the smell of people; stuffiness; and a sensation of people breathinghard to describe but nevertheless very frequent in interviews. All these sensations form a feeling of copresence in a thick space full of information, which is essential for sociality (Boden & Molotch 1994). Donnalee Dox has stated, "As quarantine disrupted visible body-to-body religious gatherings, it also disrupted the ways those gatherings bind people's bodies -eyes, mouth, skin, nose, ears, and organs -to a shared sense of transcendence" (Dox 2020: 6).…”

Section: Private Space and Materiality Of Ritualsmentioning

confidence: 99%

Untitled

2022

FEJF

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In order to answer the demand and vindication of women to participate in living history or in carnivals, the promotion of more equalitarian festivities might follow different consensus strategies, such as dialogue and mediation strategies, creative strategies, strategies that seek parity, equity, or equality, strategies for intervention in the communication of festivals, strategies for eradicating violence against women, and institutional strategies aiming at a better inclusion of women in the rituals. The authors eventually advocate for the need for progressive changes and propose that researchers should encourage intervention in the field in order to promote gender equality.Thus, the strategic reactions observed in the case of traditional prohibitions (as in the case of Spanish women prevented from participating in traditional rituals) were also observed in response to the new prohibitions that appeared in the context of the pandemic. The roundtable concluding the work of two previous panels organised by the SIEF Ritual Year Working Group (transcript by Irina Stahl and Nina Vlaskina) makes it clear by questioning the different impacts the recent COVID-19 pandemic had on the ritual year. Indeed, such impacts were manifold, including emotions, (re)negotiations of space, and the adaptation of research strategies. Moreover, the sudden absence of collective rituals during the lockdown made us realise how important they are and how they are actually rhythm-making. A feeling of alienation resulted from the lack of communication with other people, of togetherness. There was also an alienation from the senses, from feelings, and from being involved in the ritual as a person and as a physical body. With the suppression of rituals, plenty of cultural meanings and performances were also suppressed. The discussions show that new rules appeared during the pandemic, along with violations of the same rules. Alongside the transformations of the rituals themselves, the ways in which they were viewed, the modes of engagement of researchers, and the strategies of adaptation were transformed.Alexander Novik, Irina Sedakova, and Anastasia Kharlamova provide a general view on and a detailed account of some panels of the 15th SIEF congress "Breaking the Rules? Power, Participation, Transgression". The authors conclude that "the main topic of rules, norms, chaos, and anomalies has inspired the researchers to look for new approaches and review the traditional ones in their analysis of sociological, political, and scientific facts as well as the ethnological and folkloristic data". This statement sums up the ideas of all the articles in this thematic issue.This collection of essays eventually gives an idea of the various issues at work in the context of global crises, which can be not only health-related but also economic, political, and cultural. While the COVID-19 pandemic seems to Folklore 87

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EIGHT. The Compulsion of Proximity

Cited by 198 publications

References 0 publications

Lockdown, social control of space and religious freedom

Lockdown, social control of space and religious freedom

Embodied Othering Encounters with Muslim(‐Looking) Passengers: Riding across Amsterdam, Tallinn, Leipzig, and Turku¹

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EIGHT. The Compulsion of Proximity

Cited by 198 publications

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Lockdown, social control of space and religious freedom

Lockdown, social control of space and religious freedom

Embodied Othering Encounters with Muslim(‐Looking) Passengers: Riding across Amsterdam, Tallinn, Leipzig, and Turku1

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Embodied Othering Encounters with Muslim(‐Looking) Passengers: Riding across Amsterdam, Tallinn, Leipzig, and Turku¹