Notes1 Including religion (Allen et al. 1998; McCarthy 1982; Nielsen 1999; Pickering 1984;
Thompson 1993; Wallwork 1985), ritual (Carlton-Ford 1993; Smith and Alexander
1996), postmodernity (J.C.Alexander 1988; Featherstone 1991; Mestrovic 1992;
Shilling and Mellor 1998), morality (Miller 1996; S.P.Turner 1993), collective
effervescence (Allen 1998; Carlton-Ford 1993; Mellor 1998; Ono 1996; Ramp 1998;
Shilling and Mellor 1998; Smith and Alexander 1996; Tiryakian 1995), collective
representations (Pickering 2000), (non-)rationality and embodiment (Mellor and
Shilling 1997; Ono 1996; Shilling 1993) and various other topics.
2 See B.C.Alexander 1991; Ashley 1990; Bell 1989; Cohen 1985; Deflem 1991; Gay
1983; Grimes 1976; Grimes 1985; Handelman 1993; MacLaren 1985; Moore 1983;
Oring 1993; Pechilis 1992; Salamone 1988; Schechner 1977; St John 2001a; Walker
Bynum 1995; D.Weber 1995.
3 See Adlaf and Smart 1997; Brown et al. 1995; Forsyth 1996; Forsyth et al. 1997;
Lenton et al. 1997; Measham et al. 1998; Pedersen and Skrondal 1999; Power et al.
1996; Shewan et al. 2000; Topp et al. 1999.
4 See Collin 1997; Fritz 1999; Lenton and Davidson 1999; Malbon 1999; McCall
2001; Reynolds 1999; Silcott 1999; T.Weber 1999.
5 For detailed results of these analyses, see Takahashi and Olaveson (2003).
6Whose concept of flow Turner likened to communitas (V.Turner 1979:46, 55ff).
7 See Carlton-Ford 1993; Durkheim 1995:212; Mellor 1998; Mellor and Shilling 1997;
Nielsen 1999:156, 207; Nisbet 1965:74; 1966; Ono 1996:80; Ramp 1998; Shilling
and Mellor 1998:197; V.Turner 1969:136ff.; 1974:46, 201, 205, 274.
8 See Gane 1983a, 1983b; 1988:156, 159; Nielsen 1999:207; V.Turner 1967:99ff;
1969:96; 1982:47. Durkheim was sometimes criticized for placing at the heart of his
notion of effervescent assembly a type of crowd psychology or hysteria (Douglas 1966:
20; Evans-Pritchard 1965:68; Goldenweiser 1915, 1917), but, as Pickering (1984:395–
417) explains, this was not his intended meaning. Turner has been similarly
erroneously critiqued.
9 Dennis the Menace’s description of ‘straight’ ravers experiencing the same states of
collective effervescence/communitas as those using ecstasy accords with my findings
from research in the central Canadian rave scene. On some occasions, both myself and
some of my informants experienced what can most accurately be described as the
experience of communitas while raving, without the use of ecstasy or any other
psychoactive substances. See also Takahashi (Chapter 7) on this phenomenon.
10 For a good example of this dynamic in the Canadian context, see Hier (2002).
11 Although, of course, the DJ can be viewed as a type of charismatic leader or ‘techno-
shaman’ controlling his/her ‘congregation’ (see Hutson 1999; Takahashi and Olaveson
2003).BibliographyAdlaf, E. and R.Smart. (1997) ‘Party subculture or dens of doom? An epidemiological study
of rave attendance and drug use patterns among adolescent students’, Journal of
Psychoactive Drugs 29(2): 193–8.
RAVE AS NEW RELIGIOUS MOVEMENT? 99