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Greti Iuliana Ivana PhD

In GRECS, recerca on Desembre 22, 2014 at 11:59 am

This December, 5th, Greti Iuliana Ivana successfully defended her PhD READ ME LIKE AN OPEN (FACE)BOOK! A Social Phenomenological Approach to the Relation between Meaning Constructions on Facebook and the Construction of Ties between Users. 

This is the summary of the thesis:

The aim of this PhD. thesis is to explore the relation between the meanings emerging from the exchanges of information on Facebook and the continuous construction of ties between the users who engage in these exchanges. In other words, my focus is on the link between the interpretative processes that unfold in punctual situations on Facebook and the underlying bond between those who are part of an exchange. Assuming the methodological standpoint of grounded theory, I have conducted 40 open ended interviews and observed the Facebook timelines of the interviewees.

From this broad thematic statement, some of the main concepts can already be distinguished. In order to preserve the structure of the thesis, I will provide brief definitions and theoretical guidelines about the ways in which I use these concepts, so that afterwards I can continue with the main threads of the fieldwork. By Facebook users, I mean individuals who have a Facebook profile which they access daily and in which they have published contents at least once after joining. Celebrities, collective pages, product pages etc. are not part of my research. By exchanges of information occuring on Facebook, I understand all types of contents that are shared by one user and received by another, whether it is publicly or privately, commented upon or only viewed. Out of these exchanges, I distinguish two categories: social interactions and non-interactional exchanges. This distinction is based on my approach to social interactions. Drawing on Simmel, Weber and Schutz, I define social interactions as reciprocal action and effects which 1) imply a interconnectedness of lived experiences and a reflective gaze upon those experiences 2) on the basis of the taken-for-grantedness of the other as an intelligible meaning producer and communicator, and 3) are directed towards the other and/or interpreted as such. From this definition, it follows that all Facebook public posts which are not directed towards particular users are non-interactional. The public and private sharing of information that is aimed at someone and interpreted as such is a social interaction.

The two other main concepts I use are “meaning construction” and “ties”. Meaning construction is the process through which subjects make sense of their experiences, both intuitively as part of lived duration, but especially reflectively by turning their gaze towards what “just happened”. This process is conditioned by social regularities and by unique life courses.

Ties are general modes of togetherness, consisting of first hand experiences of social interactions, their meanings for the subject, memories, projections, interpretations of information about the other from other sources etc.

The application of this conceptual apparatus has generated a series if insights into the research theme that are supported by the fieldwork. In Facebook exchanges, the users live in different worlds within reach. Then, the exchange of information can function in two ways: one is the construction of an imaginary about one’s world within reach for the other who does not have access to it, and the other is the construction of a common here and now of the interaction. The common here and now can only emerge on the basis of common experience (i.e. listening to the same song), whereas the imaginary about the other’s here and now emerges as a result of an experience that is lived first hand by only one of the users.

In relation to the actual meaning construction, in non-interactional exchanges, I have made an analytic distinction between strong ties and weak ties, despite the actual fluidity of the categories. Strong ties are: close friends, romantic partners, close friends and partners with whom the subject had a conflict. Weak ties are: acquiantances from one’s past, new contacts and current constant ties lacking depth. In strong ties, meaning constructions are centered around the reconstruction of the other’s lived experience when he/she was apart from the subject (either by continuation of a known plot or the elaboration of a new one). In weak ties from one’s past, contents are read mostly from a panoramic perspective on life courses. With other weak ties, especially if there is a projected strengthening of that tie, information is used for typifications and evaluations. Over viewing and clandestinity are also addressed in this chapter.

In social interactions, more elements come into the meaning construction. In public interactions, the assumed directionality of posts, entitlement, institutionalization of reactions, public complicities, and negotiations of closeness are all attributed meaning in relation with tie strength. In private interactions (particularly with strong ties), the accent falls on the construction of a shared experience in a common here and now.

By outlining the nuances of meaning construction and their relation with different levels of togetherness, I believe this thesis sheds light upon Facebook uses as part of a relational universe.

I+D sobre Futurs quotidians

In GRECS, recerca on Octubre 6, 2014 at 7:55 pm

Els GRECS comencem, conjuntament amb els col·legues del Urban Transformations in Knowledge Society (T.URBA), un nou projecte de recerca I+D sobre “Futurs quotidians: vides urbanes en temps d’austeritat i canvi”. Aquí teniu una descripció genèrica del projecte, que durarà els propers tres anys i forma part de la Convocatoria de ayudas a Proyectos de I+D «EXCELENCIA» — SUBPROGRAMA DE GENERACIÓN DE CONOCIMIENTO 2013.


We are facing a time of crises: economic, political, social and environmental. A time in which the most of what we had taken for granted seems to be vanishing in front of our eyes, and in which we look towards the future searching for answers. Thus the future becomes an insecure and somewhat risky place towards which we are walking, the uncertain horizon at which we look when we make our decisions today. However, the future that we anticipate, wish for or fear in our imaginaries does not have a single version. We cannot speak of “a” future, but of contested futures. There are different imaginaries and horizons of the future guiding us in different directions, and sometimes, even paralysing us, thus not letting us go anywhere.

This research project focuses precisely upon these conflicting imaginaries and horizons of the future. We need to know them as they are the shaping forces of our present, and we need to know their contradictions, as our society depends on holding them somehow together. To do so, we define

a.’Imaginaries of the future’ as the overarching forms that combine images and figures of the future, ‘images as the concrete objects, moments or relationships that we expect or hope for in the future, figures as the archetypes that give meaning, inform and shape the contours of our future imaginations, and imaginaries as the weaving together of the figures and images in a narration of our own life story in future tense, relating these imaginaries to other cultural practices.’
b.’Horizons of the future’ as the combination of these imaginaries of the future with the time line that expands in our minds when we picture these imaginaries, as well as with the landscapes we materially create, plan, dream, fear or expect in our minds, when we picture them.

From this perspective, therefore, we aim at exploring the imaginaries and horizons of the future that shape/are shaped by our present quotidian lives and experiences. In order to analyse the imaginaries and horizons of the future, we will focus upon three thematic issues, that are, in our view, crucial to understanding our late modern imaginaries of the future and that, if they are analytically brought to dialogue with each other, allow us to trace the shapes of these imaginaries and horizons of the future, which are so difficult to grasp in a more direct way. Thus, we will investigate how these three issues appear in the imaginaries and horizons of the future in autobiographical individual narratives, in media, and in urban planning. The three topics we will focus upon are:

1) The practices of consumption/production
2) Inequality/ies
3) Intimate/ Public Space (thereby understanding space as relational space)

Moreover, we will approach our object of study (i.e. the imaginaries and horizons of the future in these times of crises) and the three selected zooms (topics) with the perspective of the sociology of emotions and experience on the one hand, and the perspective of the geographies of political economy of urban transformations on the other hand.

Eros y Ágape

In Blocs membres on Octubre 6, 2014 at 7:03 pm

CESC_Blog de Francesc Núñez Mosteo

Denís de Rougemont inicia su extraordinario y sorprendente libro El amor y Occidente con una afirmación provocadora: El amor feliz no tiene historia. Sólo el amor mortal, amenazado y condenado por la propia vida, es novelesco.


Ana Karenina ( ) empieza con una sentencia complementaria: “Todas las familias dichosas se parecen, y las desgraciadas, lo son cada una a su manera”. A esta idea le dedicaré pronto un pequeño análisis a partir de datos empíricos.


En la base de esta afirmación está el implícito, que ahora exploraremos, de que la pasión implica sufrimiento, y de que el amor pasional comporta el adulterio. En el fondo, se trata de una paradoja: queremos la pasión y la desgracia, aunque no queramos reconocerlo (Rougemont, 2002: 17). Dejar el amor en manos de la pasión [que bien pudiera ser una característica del enamoramiento en su versión romántica] es ponernos en…

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Cupido i l’«ocasió» de l’estiu (per Francesc Núñez)

In Blocs membres on Octubre 6, 2014 at 7:02 pm

CESC_Blog de Francesc Núñez Mosteo

Les nits d’estiu són fetes per a somiar. Astronòmicament, són les més curtes de l’any; en la vivència personal, en canvi, resulten molt més llargues i intenses. Si, a més, coincideixen amb les vacances, probablement anem a dormir més tard, fins i tot de matinada. Terrasses, revetlles, festes… El fet de disposar de més temps per a un mateix ens relaxa i ens permet eixamplar la vida social. Qui vol, es pot llançar a buscar l’amor amb tenacitat.

Es diria que l’estiu, la calor i la suposada acceleració dels ritmes biològics i hormonals ens inclinen a buscar l’amor romàntic, i el sexe que sempre l’acompanya. Les fantasies amoroses solen implicar la possibilitat d’una relació sexual. La cerca amorosa s’intensifica a l’estiu. Cupido té més feina estacionalment.

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¿Qué es el amor? El amor es una revolución (a dos)

In Blocs membres on Octubre 6, 2014 at 7:01 pm

CESC_Blog de Francesc Núñez Mosteo

Francesco Alberoni, en su entretenido y sugerente libro Enamoramiento y amor(editado en castellano por la editorial Gedisa), define el enamoramiento —que no el amor— como “el estado naciente de un movimiento colectivo de dos”. Alberoni equipara el enamoramiento a los grandes movimientos colectivos (revoluciones, algarabías, sectas, etc.) a partir de lo que tienen de alegría de vivir, de experiencia de solidaridad, de fuerza de renovación. En definitiva, el enamoramiento es una emoción o un cúmulo de emociones que parecen aumentar la potencia de existir y abrir las puertas del futuro. Si esta revolución personal que llevan a cabo generalmente dos personas sigue adelante y triunfa desemboca en una/la institución que llamamos amor. El amor es la institucionalización (con todo lo que tiene de norma social) de un movimiento “social” de renovación personal, de una revolución en la vida de dos, que conocemos como “enamoramiento”.

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