language: not individuals and their interactions, but interactions and their individuals; not persons and their passions, but passions and their persons. “Every dog will have its day” is more accurately “every day will have its dog.” Incidents shape their incumbents, however momentary they may be; encounters make their encountees. It is games that make sports heroes, politics that makes politicians into charismatic leaders, although the entire weight of record-keeping, news-story-writing, award-giving, speech-making, and advertising hype goes against understanding how this comes about. To see the common realities of every-day life sociologically requires a gestalt shift, a reversal of perspectives. Breaking such deeply ingrained conventional frames is not easy to do; but the more we can discipline ourselves to think everything through the sociology of the situation, the more we will understand why we do what we do.
One frequent criticism of ritual analysis is that it is overgeneralized. Rituals are held to be omnipresent; but if everything is a ritual, what isn’t? In that case, the concept is useless to discriminate among the different kinds of things that happen. The criticism holds up best against a notion of ritual as serving functionally to equilibrate society, operating as a pressure-valve to let off hostilities, or as a celebration of shared values, in either case acting to sustain and restore social order. When things go wrong there are rituals; when things go right there are rituals. Ritual analysis just seems to illustrate, on a micro-level, the conservative bias of functionalism: everything is interpreted as part of the tendency of society automatically to produce social integration. But the problem here is functionalism, not ritual analysis. If we take rituals out of the functionalist context, we still have a clear model of what social ingredients go into making a ritual, and what outcomes occur; and the strength of those ingredients are variables, which determines just how much solidarity occurs. Rituals can fail, or they can succeed at different degrees of intensity. We can predict and test just what should result from these variable conditions. Such ritual analysis is not a tautology.
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The central mechanism of interaction ritual theory is that occasions that combine a high degree of mutual focus of attention, that is, a high degree of intersubjectivity, together with a high degree of emotional entrainment – through bodily synchronization, mutual stimulation / arousal of participants’ nervous systems – result in feelings of membership that are attached to cognitive symbols; and result also in the emotional energy of individual participants, giving them feelings of confidence, enthusiasm, and desire for action in what they consider a morally proper path. These moments of high degree of ritual intensity are high points of experience. They are high points of collective experience, the key moments of history, the times when significant things happen. These are moments that tear up old social structures or leave them behind, and shape new social structures. As Durkheim notes, these are moments like the French Revolution in the summer of 1789. We could add, they are moments like the key events of the Civil Rights movement in the 1960s; like the collapse of communist regimes in 1989 and 1991; and to a degree of significance that can be ascertained only in the future, as in the national mobilization in the United States following September 11, 2001. These examples are drawn from large-scale ritual mobilizations, and examples of a smaller scale could be drawn as we narrow our attention to smaller arenas of social action.
Interaction ritual theory is a theory of social dynamics, not merely of statics. Among social theorists there is a tendency to regard ritual analysis as conservative, a worship of traditions laid down in the past, a mechanism for reproducing social structure as it always existed. True enough, ritual analysis has often been used in this vein; and even theories like Bourdieu’s, which combine Durkheim with Marx, see a mutually supporting interplay between the cultural or symbolic order and the order of economic power. For Bourdieu, ritual reproduces the cultural and therefore the economic fields. But this is to miss the transformative power of ritual mobilization. Intense ritual experience creates new symbolic objects and generates energies that fuel the major social changes. Interactional ritual is a mechanism of change. As long as there are potential occasions for ritual mobilization, there is the possibility for sudden and abrupt periods of change. Ritual can be repetitive and conservatizing, but it also provides the occasions on which changes break through.
In this respect IR theory mediates between postmodernist and similar theories that posit ubiquitous situational flux of meanings and identities, and a culturalist view that fixed scripts or repertoires are repeatedly called upon. The contrast is articulated by Lamont (2000, 243-44, 271), who provides evidence that there are “cultural and structural conditions that lead individuals to use some criteria of evaluation rather than others.” The argument is parallel to my use of IR theory, which pushes the argument at a more micro-situational level: that the operative structural conditions are those that make up the ingredients of interaction ritual; and that cultural repertoires are created in particular kind of IRs, and fade out in others. To show the conditions under which ritual operates in one direction or the other is a principal topic of this book.
Intense moments of interaction ritual are high points not only for groups but also for individual lives. These are the events that we remember, that give meaning to our personal biographies, and sometimes to obsessive attempts to repeat them: whether participating in some great collective event such as a big political demonstration; or as spectator at some storied moment of popular entertainment or sports; or a personal encounter ranging from a sexual experience, to a strongly bonding friendly exchange, to a humiliating insult; the social atmosphere of an alcohol binge, a drug high, or a gambling victory; a bitter argument or an occasion of violence. Where these moments have a high degree of focused awareness and a peak of shared emotion, these personal experiences, too, can be crystalized in personal symbols, and kept alive in symbolic replays for greater or lesser expanses of one’s life. These are the significant formative experiences that shape individuals; if the patterns endure, we are apt to call them personalities; if we disapprove of them we call them addictions. But this usage too easily reifies what is an ongoing flow of situations. The movement of individuals from one situation to another in what I call interaction ritual chains is an up-and-down of variation in the intensity of interaction rituals; shifts in behavior, in feeling and thought occur just as the situations shift. To be a constant personality is to be on an even keel where the kinds of interaction rituals flow constantly from one situation to the next. Here again, IR theory points up the dynamics of human lives, their possibility for dramatic shifts in direction.
IR theory provides a theory of individual motivation from one situation to the next. Emotional energy is what individuals seek; situations are attractive or unattractive to them to the extent that the interaction ritual is successful in providing emotional energy. This gives us a dynamic microsociology, in which we trace situations and their pull or push for individuals who come into them. Note the emphasis: the analytical starting point is the situation, and how it shapes individuals; situations generate and regenerate the emotions and the symbolism that charge up individuals and send them from one situation to another.
Interaction ritual is a full-scale social psychology, not only of emotions and situational behavior, but of cognition. Rituals generate symbols; experience in rituals inculcates those symbols in individual minds and memories. IR provides an explanation of variations in beliefs. Beliefs are not necessarily constant, but situationally fluctuate, as a number of theorists have argued and as researchers have demonstrated (Swidler 1986; Lamont 2000). What IR theory adds to contemporary cultural theory in this regard is that what people think they believe at a given moment is dependent upon the kind of interaction ritual taking place in that situation: people may genuinely and sincerely feel the beliefs they express at the moment they express them, especially when the conversational situation calls out a higher degree of emotional emphasis; but this does not mean that they act on these beliefs, or that they have a sincere feeling about them in other everyday interactions where the ritual focus is different. IR theory gives the conditions under which beliefs become salient, by rising and falling in emotional loading. Everyday life is the experience of moving through a chain of interaction rituals, charging up some symbols with emotional significance and leaving others to fade. IR theory leads us into a theory of the momentary flow of internal mental life, an explanation of subjectivity as well as intersubjectivity.
Durkheim held that the individual consciousness is a portion of the collective consciousness. This is tantamount to saying that the individual