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[EN] This text defends an idea of brotherhood or sisterhood supported by the notion of communitas, as developed by the anthropology of experience in the 1960s. In a more particular way, it argues that communitas is not a mere emotional community, but a group of people who, coming from different sectors or social positions, unite and become equal during political, religious or social ritual processes. ; [ES] Este texto defiende una idea de fraternidad o de sororidad apoyada en la noción de communitas, tal y como fue desarrollada por la antropología de la experiencia en la década de los años sesenta del siglo pasado. De manera más particular, sostiene que la communitas no es una mera comunidad emocional, sino una agrupación de personas que, provenientes de distintas sectores o posiciones sociales, se hermanan y se igualan durante procesos rituales políticos, religiosos o sociales. ; Este trabajo forma parte del Proyecto de Investigación del Plan Nacional de I+D+i «Improvisación y contagio emocional. Historia y teoría de experiencias emocionales» (PID2019-108988GB-I00) del Ministerio de Ciencia e Innovación ; Peer reviewed

AbstractDisaster scholars have long complained that their field is theory light: they are much better at doing and saying than analyzing. The paucity of theory doubtless reflects an understandable focus on case studies and practical solutions. Yet this works against big picture thinking. Consequently, both our comprehension of social suffering and our ability to mitigate it are fragmented. Communitas is exemplary here. This refers to the improvisational acts of mutual help, collective feeling and utopian desires that emerge in the wake of disasters. It has been observed for as long as there has been a sociology of disasters. Within the field, there have been numerous efforts to name and describe it. Yet there has been far less enthusiasm to theorize it, which means that the disaster literature has not adequately explained the social conditions under which communitas arises (or fails to). In this article, we synthesize numerous case studies to do so. This takes us beyond simple statements of what communitas is and what it should be called, to considerations of the conditions under which it emerges, how it should be conceptualized, the factors that might prevent communitas, and how we might encourage it. While primarily a theoretical work, the identification of communitas' facilitators and barriers have practical import for disaster risk reduction (DRR) policy as communitas has frequently proven to be a positive and potent force.

The study focused on an analysis of the phenomenon of integrity and existential aspects of its implementation. Co-existence is a space which is formed by the integrity of the individual and social life. Being "invisible", "dissolved" in the context of rapidly produced, aggressive economic and political relations, confrontation and enforcement structures, the community keeps vibrantly value existential aspects of human life – love, friendship, unity, harmony, produces an experience of creation. Therefore, when the force of desire is exhausted, when a person satiated by total consumerism and mass, when a person is aware of his lostness and loneliness, when the potential of social creativity is exhausted, communitas experience is the space where the door is always open. The commonality retains the status of a mode of relationship, where the individual is able to recreate its own integrity, to discover and develop their potential by broadcasting it on social environment. At the same time, a fundamental condition for the phenomenon realization is the individual needs that determine the nature and direction of co-existence. This is the "to be" the need that implements a promising potential in the installation on cognition the surrounding world. Cognition of is becoming the practice realization of human spiritual potential, forming a holistic picture the world. Cognition of being or being-cognition, in fact, is a vector of productive development of the personality. It originates in the topos of unity communitas original model which is the family. The uniqueness of family relations is that it is here that starts the mechanism of formation of the integrity of the individual and social – the experience of communitas. This last is invested through the cultural tradition in the meanings, values, patterns of community relations, where aspiration for unity, primarily where self-interest yield harmony of the whole. The author refers to the potential of this social institution and the problems that arise in the family phenomenon and invested in the social space.Keywords: experience communitas, social integrity, existential cognition, family. ; Акцент исследования сосредоточен на анализе феномена целостности и экзистенциональных аспектах его реализации. Событийность выступает тем пространством, в рамках и под воздействием которого формируется целостность индивидуального и социального бытия. При этом, фундаментальным условием развертывания феномена становятся индивидуальные установки, задающие характер и направленность совместного сосуществования. Речь идет о потребности «быть» реализующей свой перспективный потенциал в установке на познание окружающего мира. Само познание становится практикой реализации духовного потенциала человека, формирования его целостной картины мира. Познание бытия или бытийное познание, по сути, есть вектор продуктивного развития личности зарождающийся в топосе единения коммунитас, исходной моделью которого выступает семья. Автор обращается к потенциалу данного социального института и тем проблемам, которые возникая в рамках феномена семьи, инвестируются в социальное пространство.Ключевые слова: опыт коммунитас, социальная целостность, бытийное познание, семья Акцент дослідження зосереджений на аналізі феномена цілісності та екзистенційних аспектах його реалізації. Спів-буттєвість виступає тим простором, в рамках і під впливом якого формується цілісність індивідуального і соціального буття При цьому, фундаментальною умовою розгортання феномена стають індивідуальні установи, які визначають характер і спрямованість спільного співіснування. Йдеться про потребу «бути», яка реалізує свій перспективний потенціал в установці на пізнання навколишнього світу. Саме пізнання стає практикою реалізації духовного потенціалу людини, формування його цілісної картини світу. Пізнання буття або буттєве пізнання, по суті, є вектор продуктивного розвитку особистості, який зароджується в топосі єднання коммунітас, вихідною моделлю якого виступає сім'я. Автор звертається до потенціалу даного соціального інституту і тих проблем, які виникаючи в рамках феномену сім'ї, інвестуються в соціальний простір, порушуючи його гармонію.Ключові слова: досвід коммунитас, соціальна цілісність, буттєве пізнання, сім'я. The study focused on an analysis of the phenomenon of integrity and existential aspects of its implementation. Co-existence is a space which is formed by the integrity of the individual and social life. Being "invisible", "dissolved" in the context of rapidly produced, aggressive economic and political relations, confrontation and enforcement structures, the community keeps vibrantly value existential aspects of human life – love, friendship, unity, harmony, produces an experience of creation. Therefore, when the force of desire is exhausted, when a person satiated by total consumerism and mass, when a person is aware of his lostness and loneliness, when the potential of social creativity is exhausted, communitas experience is the space where the door is always open. The commonality retains the status of a mode of relationship, where the individual is able to recreate its own integrity, to discover and develop their potential by broadcasting it on social environment. At the same time, a fundamental condition for the phenomenon realization is the individual needs that determine the nature and direction of co-existence. This is the "to be" the need that implements a promising potential in the installation on cognition the surrounding world. Cognition of is becoming the practice realization of human spiritual potential, forming a holistic picture the world. Cognition of being or being-cognition, in fact, is a vector of productive development of the personality. It originates in the topos of unity communitas original model which is the family. The uniqueness of family relations is that it is here that starts the mechanism of formation of the integrity of the individual and social – the experience of communitas. This last is invested through the cultural tradition in the meanings, values, patterns of community relations, where aspiration for unity, primarily where self-interest yield harmony of the whole. The author refers to the potential of this social institution and the problems that arise in the family phenomenon and invested in the social space.Keywords: experience communitas, social integrity, existential cognition, family.

La nouvelle revue Communitas a placé les idées de « communauté » et d'« esprit de communion » au centre de son projet. Ce choix éditorial est en résonance avec l'aspiration communautaire qui se constate dans la culture populaire de même qu'avec l'intérêt croissant de la culture savante pour l'interdisciplinarité, voire la transdisciplinarité. Ces sensibilités culturelles peuvent se comprendre comme des réactions dialectiques à la fatigue existentielle et à l'ennui intellectuel causés par l'avancée dans l'hypermodernité sociale, juridique et scientifique. Les chercheurs « droit et société » ont eux-mêmes contribué à la modernisation du droit et à l'engagement de la science juridique dans la voie de l'expertise technique. La critique actuelle de la modernité les invite désormais à concevoir le droit dans une optique communautaire et conviviale, en communion d'esprit avec tous les intellectuels qui réfléchissent aux problèmes contemporains de la normativité.

The study focused on an analysis of the phenomenon of integrity and existential aspects of its implementation. Co-existence is a space which is formed by the integrity of the individual and social life. Being "invisible", "dissolved" in the context of rapidly produced, aggressive economic and political relations, confrontation and enforcement structures, the community keeps vibrantly value existential aspects of human life – love, friendship, unity, harmony, produces an experience of creation. Therefore, when the force of desire is exhausted, when a person satiated by total consumerism and mass, when a person is aware of his lostness and loneliness, when the potential of social creativity is exhausted, communitas experience is the space where the door is always open. The commonality retains the status of a mode of relationship, where the individual is able to recreate its own integrity, to discover and develop their potential by broadcasting it on social environment. At the same time, a fundamental condition for the phenomenon realization is the individual needs that determine the nature and direction of co-existence. This is the "to be" the need that implements a promising potential in the installation on cognition the surrounding world. Cognition of is becoming the practice realization of human spiritual potential, forming a holistic picture the world. Cognition of being or being-cognition, in fact, is a vector of productive development of the personality. It originates in the topos of unity communitas original model which is the family. The uniqueness of family relations is that it is here that starts the mechanism of formation of the integrity of the individual and social – the experience of communitas. This last is invested through the cultural tradition in the meanings, values, patterns of community relations, where aspiration for unity, primarily where self-interest yield harmony of the whole. The author refers to the potential of this social institution and the problems that arise in the family ...