Collective effervescence

Sociology
Outline History
Theory
Positivism Antipositivism Functionalism Conflict theories Social constructionism Structuralism Interactionism Critical theory Structure and agency
Methods
Quantitative Qualitative Historical Mathematical Computational Ethnography Ethnomethodology Network analysis
Subfields
Conflict Criminology Culture Development Deviance Demography Education Economic Environmental Family Gender Health Industrial Inequality Knowledge Law Literature Medical Military Organizational Political Race & ethnicity Religion Rural Science Social change Social movements Social psychology Stratification Technology Urban
Browse
Portal People Organizations Journals Index Timeline

Collective effervescence (CE) is a sociological concept introduced by Émile Durkheim. According to Durkheim, a community or society may at times come together and simultaneously communicate the same thought and participate in the same action. Such an event then causes collective effervescence which excites individuals and serves to unify the group.^[1]

In religion

Collective effervescence is the basis for Émile Durkheim's theory of religion as laid out in his 1912 volume Elementary Forms of Religious Life. Durkheim argues that the universal religious dichotomy of profane and sacred results from the lives of these tribe members: most of their life is spent performing menial tasks such as hunting and gathering. These tasks are profane. The rare occasions on which the entire tribe gathers together becomes sacred, and the high energy level associated with these events gets directed onto physical objects or people which then become sacred.

The force is thus associated with the totem which is the symbol of the clan, mentioned by Durkheim in his study of "elementary forms" of religion in Aboriginal societies. Because it provides the tribe's name, the symbol is present during the gathering of the clan. Its presence during these scenes, the totem comes to represent both the scene and the strong emotional felt, thus becoming a collective representation of the group.^[2]

For Durkheim, religion is a fundamentally social phenomenon. The beliefs and practices of the sacred are a method of social organization. This explanation is detailed in Elementary Forms "Book 2/The Elementary Beliefs", chapter 7, "Origins of These Beliefs: Origin of the Idea of the Totemic Principle or Mana". According to Durkheim, "god and society are one of the same…the god of the clan…can be none other than the clan itself, but the clan transfigured and imagined in the physical form of a plant or animal that serves as a totem."^[3]

The group members experience a feeling of a loss of individuality and unity with the gods and according to Durkheim, thus with the group.^[4]

See also

References

• Durkheim, Émile. The Elementary Forms of the Religious Life, (1912, English translation by Joseph Swain: 1915) The Free Press, 1965: ISBN 0-02-908010-X; HarperCollins, 1976: ISBN 0-04-200030-0; new translation by Karen E. Fields, Free Press 1995: ISBN 0-02-907937-3
• Griswold, Wendy, Cultures and Societies in a Changing World, Pine Forge Press, 2008; 51-56.
• Kunin, Seth D. Religion; the modern theories, University of Edinburgh, 2003: ISBN 0-7486-1522-9

Notes

Émile Durkheim Books Division of Labour in Society (1893) Rules of Sociological Method (1895) Suicide (1897) Elementary Forms of the Religious Life (1912) Founded Academic sociology L'Année Sociologique Conceptualized and defined Social integration Collective consciousness Mechanical and organic solidarity Social fact Sociology of knowledge Sacred–profane dichotomy Quantitative methods in criminology Statistical social research Collective effervescence Anomie Related Positivism Totemism History of sociology Wikiquote