Collins, Randall

Randall Collins (b. 1941) is best known for his insightful reading of Weber's macrotheory and his proposed strategy to link micro- and macro-theories. Most of his theoretical ideas began to take shape in his widely cited book, Conflict Sociology: Toward an Explanatory Science, published in 1972, soon after he received his doctorate at University of California at Berkeley, in 1969. In this book, he advocates the development of scientific sociology in which sociological research and theory move toward the construction of generalized explanatory theories. By “explanatory,” Collins means that these theories should be able to provide the conditions under which certain events will or will not occur, in the form of testable statements. By “generalized,” Collins refers to theories of social dynamics that are applicable to all subfields within sociology, and he argues that stratification and organization constitute this explanatory core in the field. Influenced by interactionists such as Goffman, Collins grounds his theories in the everyday life experiences of individuals, whose patterned interactions maintain these social structures.

Taking Goffman's concept of “encounter,” Collins argues that the situation should be the unit of analysis for microinteractions. He constructed the theory of interaction ritual chain by combining Durkheim's ritual theory of social solidarity with Goffman's idea of microrituals in everyday life. Drawing from Durhkeim's The Elementary Form of Religious Life, Collins identifies the ingredients of an interaction ritual (IR), the assembly of participants in face-to-face interaction, focus of attention, and shared emotional mood, which can be anything ranging from excitement to sadness, and mutual awareness of other participants' emotions. Participation in an IR results in a sense of belonging to the group, which individuals experience as a higher level of emotional energy (EE). A high level of EE is a sense of satisfaction, confidence, and energy, whereas a low level of EE is depression. The more intense the IR, with a clear focus of attention and strong shared emotional mood, the higher the level of EE one will experience. The symbols used in an IR will then take on a sacred quality, thus becoming the symbol representing the group. The strong EE generated in an IR will be stored in this symbol, which serves as a battery of EE, reminding an individual of this particular encounter.

Incorporating Goffman's idea of everyday ritual, Collins argues that IRs generating EE of varying intensity take place throughout one's daily life, going from situation to situation, contributing to the overall EE level of an individual. Collins also argues that humans are attracted to situations with the potential of gaining EE and avoid those in which one will lose EE. One is prone to lose EE in IRs where the symbols used are absent in one's repertoire. This repertoire of symbols, called cultural capital (CC) by Collins, can include any ideas or memories and are often attached with the EE produced in previous IRs, where they were invoked. When one lacks previous exposure to the symbols used in an IR, it becomes difficult for one to experience a strong sense of belonging to the group. For instance, the spouse of the member of a group engaging in a reunion may gain little EE from the IR, unless he or she possesses past experiences similar enough to allow active participation. On the other hand, members of the group will yield much EE from the IR, as they possess memories that are charged with EE generated from the group's previous gatherings.

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