This thesis introduces the concept of Online Mediated Commensality (OMC) as an example of contemporary hospitality provision. Since the beginning of the twenty-first century an increase of exchanges of hospitality being mediated using online technologies has changed the way in which individuals interact and challenges the traditional boundaries between strangers. While some research has been done on accommodation, little has been researched on the interactions around the meal and the online mediation of experiences. The aim of this research is to explore the role and significance of OMC and its place in contemporary hospitality provision. Through a detailed review of academic literature on concepts relating to commensality, hospitality, alternative economies and home, a conceptual understanding of the phenomenon was achieved. Due to the paucity of research on the OMC phenomenon, a review of recent non-academic and anecdotal sources (newspaper articles, reviews, books relating to experiences of OMC) was used scope the phenomenon's contemporary significance. Due to the exploratory nature of this research, and the social nature of the phenomenon, a qualitative approach to research is used to gain insight into the interactions, behaviours and social practices of those participating. Two stages of research material collection are used (Autoethnographic Participant Observation and Discussion-style Interviews) to critically understand and interpret the phenomenon. The findings identified a number of social practices around the shared meal. Interpretations of the phenomenon resulted in the identification of the ‘Home-food Economy', in which OMC is placed, which embodies and embraces ethical, shared and innovative dimensions of an alternative economy. Attractions of the phenomenon are identified as being that it is different to mainstream hospitality provision and is strongly associated with ‘traditional' norms and values relating to family, background, nationality and identity. Interactions and social practices are identified as being fleeting, transient, momentary experiences of hospitality which rarely transcend the setting of the meal. These interactions are conceptualised within a proposed ‘Social Interaction Capital', which represents the nature of social interactions experienced as well as its presence within a liquid, fluidly mobile contemporary society. The study has identified a social phenomenon which is constructed within the confines, conditions or thresholds of hospitality. In terms of future implications, this thesis suggests that while OMC will not achieve prominence over mainstream hospitality provision, it will continue to develop and grow in popularity for those who are interested in the more alternative, socially orientated experiences of hospitality and the meal. Further research on OMC could take a global perspective and highlight any cultural/social differences relating to commensality and its online mediation. Similarly, Social Interaction Capital could be further elaborated on in a range of hospitality settings to articulate its reach and contextualisation within hospitality studies and its place within contemporary society.

This thesis discusses commensality as a significant social activity, that helps to maintain and strengthen social bonds. It also examines the sense of touch as a communication channel, and provides an insight to how it can be used to communicate affect. Touch as contextualized medium and its relevance to interaction design is investigated. Based on studies made in psychology, physiology, sociology and communication it aims to find an answer to the question: ”How may we create togetherness -with the help of an interactive device- between loved ones separated by distance during dining, through remote communication?” In order to meet the objectives of the above question this research followed the Research Through Design methodology, with series of workshops and prototyping sessions.

Esta pesquisa visa trazer à tona uma inusitada reflexão sobre espiritualidade. O pano de fundo para esta reflexão dá-se diante do contexto urbano de qualidade cosmopolita, principalmente. O desejo central desta pesquisa é o de proporcionar um diálogo entre uma representação da realidade, a partir do contexto urbano, através da análise de uma espiritualidade manifesta na sitcom Friends e diante da ótica de Leonardo Boff no tocante a espiritualidade. Assim, se fosse possível esboçar uma visão disto, se propõe alguém diante da TV, assistindo episódios do seriado Friends e com os indicados textos de Boff, nas mãos. Melhor, ainda, alguém sentado junto de Boff, ambos assistindo ao famoso seriado e lançado suas percepções em um amistoso diálogo, cheio de interesse para reconhecer pontos de correlação entre o que pensa, diz e escreve o teólogo e o que descreve a série em áudio, imagem e movimento. Pela abordagem específica da obra de Boff, em Virtudes para um outro mundo possível, se procurará fazer esta inusitada dinâmica. Existe interlocução, entretanto, com diversos autores de tradições distintas, além de pesquisas sobre cultura midiática/televisiva e espiritualidade. A pesquisa lança mão, portanto, de uma suposição de que seja possível encontrar na representação televisiva do cotidiano, possibilidades de compreendê-lo. Aborda-se, de igual forma, alusão de que o pensamento teológico contemporâneo busca respostas sobre uma espiritualidade vivenciada neste ambiente, dito urbano e cosmopolita. Para representar este espaço cosmopolita, elegeu-se a sitcom Friends como manifestação e representação oportuna desta realidade que invade o modo de viver. De outra ponta e na expectativa de um encontro, se elenca perspectivas da obra e do pensamento de Leonardo sobre espiritualidade. Para tanto, inicia-se com definições gerais de espiritualidade e, após, uma definição pertinente para esta pesquisa. Segue-se com uma definição do que seja uma sitcom, além de uma apresentação do seriado Friends. A partir deste ponto, propostas sobre espiritualidade são convencionadas, a saber, espiritualidade implícita (rastros/resquícios da fé sobreviventes não atrelados ou comprometidos a uma tradição), espiritualidade explícita (formalidades e legado religiosos atrelados a uma ou outra tradição de fé), e a espiritualidade manifesta (amizade/comunhão em que elementos como hospitalidade, convivência e comensalidade se apresentam para início e manutenção destas). Diante desta última caracterização de espiritualidade (manifesta), se busca perceber e analisar na sitcom Friends questões como a hospitalidade, a convivência e a comensalidade; e, na sequência, um destaque para quando isto leva a outro nível de comunhão: o casamento. Por fim, uma reflexão e proposta de (re)leitura da conduta, do posicionamento e do relacionamento das nossas comunidades de fé em contextos urbanos, cosmopolitas. / This research seeks to discuss an uncommon reflection about spirituality. The background for this reflection mostly takes place within the cosmopolitan urban context. The main goal of this research is to provide a dialogue between a representation of reality, from the urban context, through the analysis of a spirituality manifested in the sitcom Friends, and through the eyes of Leonardo Boff and his perspective on spirituality. Thus, if it is possible to sketch a vision of this, imagine someone in front of the TV, watching episodes of Friends with the indicated texts Boff in his hands. Better yet, imagine someone sitting next to Boff, both watching the hit series and sharing their perceptions in a friendly dialogue, both devoted to recognizing points of correlation between what the theologian thinks, says, and writes, and what composes the series in audio, image, and movement. This specific approach to Boffs work, Virtues: For Another Possible World, aims to create these unusual dynamics. There is dialogue, however, with several authors from different traditions, in addition to research on media/television culture and spirituality. This research sheds the assumption that you can find possibilities to understand television in its everyday representation. Similarly, it approaches the allusion that contemporary theological thinking seeks answers over a spirituality experienced in an urban and cosmopolitan environment. To represent this cosmopolitan environment, the research elects the sitcom Friends as a timely manifestation and representation of this reality that is ever so relevant to our way of life. At the other end, but with the expectation of a point of correlation, the research lists perspectives of the work and the thoughts of Leonardo in regards to spirituality. To do so, the research starts with general definitions of spirituality, and then a definition relevant for this research. It continues by providing a definition of what a sitcom is beyond the sitcom Friends. From this point on, proposals about spirituality are agreed on, namely implicit spirituality (traces/remnants of faith that survives not dependent on or committed to a tradition), explicit spirituality (religious formalities and legacies tied to ambiguous traditions of faith), and spirituality manifested (friendship/fellowship in elements such as hospitality, conviviality, and commensality present themselves to start and maintain themselves). In this last characterization of spirituality (manifested), the research seeks to understand and analyze, in the sitcom Friends, issues such as hospitality, conviviality, and commensality; and, following, a highlight of when these issues lead to another level of communion: marriage. Finally, a the research engages in a discussion and proposed (re)reading of the conduit, positioning and relationship of our faith communities in urban and cosmopolitan contexts.

Jésus de Nazareth accordait beaucoup d’importance à la commensalité, au point de faire du repas en commun le contexte particulier du double geste sur le pain et le vin accompli à la dernière Cène. Après avoir été réitéré dans son contexte d’origine par plusieurs générations de chrétiens, le rappel de la Cène s’est ensuite complètement dissocié du contexte d’un repas. Le terme koinwnia utilisé au verset 2,42 du livre des Actes des apôtres désigne-t-il ce repas communautaire autour duquel se déroulaient les rassemblements chrétiens? Grâce à une analyse structurelle réalisée en entonnoir sur les chapitres 2 à 5 du livre des Actes, le présent mémoire met en relief l’importance des repas communautaires dans la vie de la communauté primitive, tout en montrant que le terme koinwnia a un sens plus étendu que le seul repas en commun, mais tout aussi concret et actif que les trois autres éléments énumérés au verset 2,42. / Jesus of Nazareth used to place much importance on commensality, so much that he wished the common meal to be the particular environment for both actions on bread and wine Jesus did during the Last Supper. For several generations, the memorial of Jesus Last Supper kept on being celebrated in its original context by Christians. But it was later separated from the communal meal. Does the word koinwnia in Acts 2:42 denote those communal meals during which Christian gatherings were held? The importance of common meals in the early community will be highlighted here through a funnel-type structural analysis of Acts 2-5. But it will be shown also that the meaning of koinwnia is more extended than the common meal alone, and just as concrete and active as the three other elements listed in verse 2:42.

This thesis describes how I took part in a series of collaborations with dancers Danai Pappa and Katie Hall, musician George Williams and video artist Julie Kuzminska. To realise our collaborations, I built electronic sculptural instruments from junk using bricolage, the act of subversion, skip diving and appropriation. From an auto-ethnographic viewpoint, I explored how collaborations began, how relationships developed and how various levels of expertise across different disciplines were negotiated. I examined how the documentation of the performances related to, and could be realised as, video art in their own right. I investigated the themes of work, labour and effort that are used in the process of producing and documenting these works in order to better understand how to ‘create’. I analysed the gender dynamics that existed between my collaborators and myself, which led to the exploration of issues around interaction and intimacy, democratic roles and live art. The resulting works challenged gender stereotypes, the notion of what a musical instrument can be and how sound is produced through action/interaction. I found that reflective time was imperative; serendipity, constant awareness of one’s environment, community and intimate relationships greatly enhanced the success of the collaborations. Instruments became conduits and instigators with shifting implied genders based on their context or creative use. As well as sound being a product of movement, effort and interaction, I realised it was also an artefact of the instruments.

This thesis project explores how interactive technologies can facilitate a sense of social connectedness with others whilst remotely located. While studying the way humans use rituals for emotional management, I focused my interest on the act of commensality because it is one of the oldest and most important rituals used to foster togetherness among families and groups of friends. Dining with people who do not belong to the same household is of course hard during a global pandemic, just like many of the other forms of social interactions that were forcibly replaced by the use of technological means such as video-chat apps, instant messaging and perhaps an excessive use of social networking websites. These ways of staying connected, however, lack the subtleties of real physical interaction, which I tried to replicate with my prototype system, which consists of two sets of a lamp and a coaster which enable to communicate through light and tactile cues. The use of such devices creates a new kind of ritual based on the simultaneous use of the devices by two people, thus enabling a new and original form of commensality that happens through a shared synchronized experience.