Whether it be more recent public tragedies or more distant death related events, sites and gatherings associated with death and disaster present an opportunity to explore the social phenomenon described as "dark tourism". To study this social phenomenon, the current literature on dark tourism widely acknowledges that a multi-disciplinary approach is required and that much work remains to be done to fully appreciate the phenomenon. This thesis draws upon the sociology of death to consider the dark tourism experience as part of a society's death system, and it draws upon a dynamic theory of ritual interaction from the sociology of emotions to consider the dark tourism visitor experience as a ritual performance. The thesis proposes that the visitor experience at some dark tourism sites may be usefully analyzed within the frameworks of inquiry proposed by Kastenbaum's (2001) death system concept together with a dynamic theory of emotion and ritual interactions proposed by Durkheim (1995) and Collins (2004). Specifically, this thesis proposes that where visitors have emotional "experiences of involvement" with the death event which is represented at the site, they may focus their attention and emotion on site components to engage in ritual interactions, which produce a momentarily shared new (emotional) reality that, in turn, may generate feelings of "solidarity" and "positive emotional energy" as an outcome of the visitor experience. These new realities and outcomes may serve to mediate the death event for visitors and to strengthen the social order. At present, there is very little theoretical work, and much less empirical research, to support this approach within the existing dark tourism literature. This thesis attempts to address part of the gap in dark tourism knowledge and in the study of this phenomenon by the sociology of death. These theories are considered in the light of research conducted in a single qualitative case study at the 9/11 Memorial site in New York City. Interviews, observations and diarizing were carried out to identify the motivations, interpretations and experiences of 32 visitors, (including guides and volunteers) at the site. Most visitors to the 9/11 Memorial site had prior emotional connections or "experiences of involvement" of some type with the death event. Many visitors expressed that their motivation to visit the site was based on a sense of "obligation" or "duty" and reported interpretations of the visitor experience that are consistent with taking part in what Durkheim described as a piacular rite. Visitors focused their emotions and interacted with components of the site in such a way that four of the critical functions of the death system were identified in operation. Most visitors reported that through their visitor interactions they (a) found the site to be a (sacred) place of actual or symbolic disposition of the dead; (b) received social support or consolidation; (c) interpreted the site in a way that made sense of the death event; and (d) took away from the site some form of moral or social guidance. These interactions were observed to have created a form of collective effervescence that made visitors' feel that they were part of something larger, a feeling that represented a shared new (emotional) reality. In turn, visitors reported that the visitor experience at the site created increased feelings of solidarity and calm or confidence or energy - or what Collins describes as emotional energy - in their personal and collective lives. The thesis concludes that the role of dark tourism as a mediating institution between the living and the death event may sometimes extend beyond the mediation of death anxiety and the purchase of ontological security as proposed by Stone (2012). Through the ritual performance of dark tourism, a mediation of, by and through emotions takes place, the result of which is that the individual and collective self of visitors may be relieved from the negative emotions aroused by the death event and begin to feel a new sense of solidarity and emotional energy. Indeed, the death event itself may be transformed from something evil into something that is sacred; from something that brought death and chaos, into something that strengthens social order.

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The aim of this study is to better understand the Swedish concept of“förebyggande socialt arbete”, preventive social work. I have conducted elevenqualitative interviews with different key persons and skaters, together withparticipant observation. During the process of analyzing the material I have usedRandall Collins´ concepts of interaction ritual chains together with Jean Laves andEtienne Wengers concept of situated learning. The answers could be split up inthree areas, first those who regard prevention work as building good things for thefuture. The second group to prevent something bad to happen and the third groupregard preventive social work to be repairing what was broken. The first group,mostly architects, included all three levels of the urban system, the social culturecontext, the human interaction and the urban design. The second and third group,mostly participant from the social work area, focused on the individual level.Although social work should be involved in social policy and development areincluded in the Swedish Social Serves Act. The findings is that Swedish definitionof social work need to be wider in order to include the urban design as a part ofsocial prevention work.

Made available in DSpace on 2016-04-27T16:33:58Z (GMT). No. of bitstreams: 1 Julice Dias.pdf: 2324502 bytes, checksum: 5c6619ae8c568c038e2c422821b89720 (MD5) Previous issue date: 2009-07-27 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Interaction ritual chains --a term coined by Randall Collins (1988) are symbols of belonging developed in social relationships. These symbols establish standards built in a comprehensive way in and by cultural events. Having as problematic central office the maintenance of a confessional school catholic of Blumenau - SC as tradition and reference in the scene of the city since its installation in century XIX until the end of century XX, the study searched to understand as the school operated to reach and to keep this status. Leaving of if the stamp of the tradition and reference was resulted of a network of interdependences (Elias, 1994) around habitus germanic, of the ideal type of projected blumenauense individual for the selfilustration of the city since its settling until period 1980-1999, one searched to identify that sensible and that games of being able had been produced in this complex interacional net. In if treating to a configuracional study (Elias, 1999), it was selected as method tools documentary analysis of files, iconography, school children activities, and interviews with mothers and teachers. Exploring sociological categories such as habitus (Elias, 1994), facade (Gofmann, 1983), tradition (Fauconett and Mauss, 1981), this study assumes that Blumenau, in the 1980-1999 period, went through a marked process of reconfiguration of its scenery. Taking as units of analysis modes of feeling, acting and thinking expressed by mothers and teachers, and school activities produced by three-year-old to six-year-old children in the daily life of (pre-)school, this study aimed the study it identified that the school, of its installation in Blumenau up to 1999 participated actively of established groups, whose chains of interaction had constituted organizacional net, not homogeneous, however articulated for feelings of belongs the distinguished cultural manifestations produced by sectors of the city had idealized that it as a bit of Germany in southern Brazil , place of an ideal type of ordeiro, diligent, enterprising, prosperous individual, organized, clean (Seyferth, 1981; Voigt, 2008). It showed that in this network, different communities of meaning, resultants in the balance I-we, they-other (Elias, 1997) on the school and the city had been produced / Cadeias ritualísticas de interação, termo cunhado por Randal Collins (1988) são símbolos de pertencimento criados nas relações sociais. Tais símbolos instituem padrões, construídos de forma abrangente nas e pelas manifestações culturais. O presente trabalho teve como foco de investigação a relação entre (pré)-escola, cidade e famílias. Tendo como problemática central a manutenção de uma escola confessional católica de Blumenau SC como tradição e referência no cenário da cidade desde sua instalação no século XIX até o final do século XX, o estudo buscou compreender como a escola operou para alcançar e manter esse status. Partindo do suposto que o selo da tradição e referência era resultado de uma teia de interdependências (Elias, 1994) em torno do habitus germânico, do tipo ideal de indivíduo blumenauense projetado pela autoimagem da cidade desde sua colonização até o período 1980-1999, buscou-se identificar que sentidos e que jogos de poder foram engendrados nessa complexa rede interacional. Em se tratando de um estudo configuracional (Elias, 1999), selecionou-se, como ferramentas metodológicas, análise de fontes documentais, iconografia e atividades escolares infantis, além de entrevistas com mães e professoras. Utilizando categorias sociológicas como habitus (Elias, 1994), fachada (Gofmann, 1983), tradição (Fauconett e Mauss, 1981), o estudo partiu do suposto que Blumenau viveu no período 1980- 1999 processo acentuado de reconfiguração do seu cenário. Tendo como unidade de análise modos de ser, sentir, agir e pensar manifestos por mães e professoras, as atividades escolares produzidas pelas crianças de três a seis anos no cotidiano da (pré)-escola, e produção cultural da cidade, o estudo identificou que a escola, da sua instalação em Blumenau até 1999 participou ativamente de grupos estabelecidos, cujas cadeias de interação constituíram rede organizacional, não homogênea, porém articulada por sentimentos de pertença a manifestações culturais particularizadas produzidas por setores da cidade que a idealizaram como um pedacinho da Alemanha no sul do Brasil , lugar de um tipo ideal de indivíduo ordeiro, trabalhador, empreendedor, próspero, organizado, limpo (Seyferth, 1981; Voigt, 2008). Mostrou que nessa teia, foram produzidas diferentes comunidades de sentido, resultantes da balança eu - nós, eles - outros (Elias, 1997) sobre a escola e a cidade