Why Modern Society Is Suffering From a Loneliness Crisis and What History Teaches Us About Partying

Modern society is facing a profound loneliness crisis, with more than half of Americans reporting that they feel isolated and getting together far less frequently than in the past. Data from 2023 highlights this drop in social engagement, showing that only about 4 percent of adults reported attending a party on a weekend or a holiday. According to party historian Imogen Willetts, author of the book "Up All Night: A History of Going Out," this contemporary reluctance to gather is an unusual outlier when viewed across the broad span of human history.

Discussing the phenomenon on the Vox podcast "Explain It to Me" hosted by Jonquilyn Hill, Willetts noted that human experiences historically associated with nightlife—such as drinking, dancing, music, and hedonism—were once seamlessly integrated into everyday life through religion. Because religious structures were all-encompassing, they effectively contained human hedonistic instincts without requiring a separate nightlife sector. For instance, medieval churchgoing in England involved considerable rowdiness, with feast days featuring dancing and drinking. One historical theory even suggests that wooden pews were introduced in Wells Cathedral specifically to subdue raucous congregation dancing.

The evolution of independent nightlife shifted away from religious frameworks during the 17th century in Japan. Commercial party scenes and nightlife environments emerged that were separate from both religious institutions and royal court spectacles. Willetts identifies the Yoshiwara district, built on the outskirts of Edo—now Tokyo—as one of the earliest true nightlife destinations.

Examining the underlying psychology of these gatherings, Willetts points to the concept of "collective effervescence," a term coined by sociologist Émile Durkheim in 1912. This describes the surge of euphoria and peak communal sensations experienced during large-scale gatherings, whether at a concert stadium, a sports match, or a religious ceremony. Willetts argues that parties and nightlife serve as vital conduits for this human sensation, particularly in increasingly secular or atheist societies where people seek to feel part of something larger than themselves.

Beyond emotional release, nightlife and party culture have historically driven significant cultural and societal innovations. Social spaces provide environments where experimentation and artistic movements can take root. Willetts points to mid-century New York, where abstract expressionist artists gathered at the Cedar Tavern to discuss and share groundbreaking work, as well as the Viennese Secession Movement centered around venues like Cabaret Fledermaus. Furthermore, distinct musical and dance genres—including the can-can, disco, and techno—were specifically cultivated for dance floors and club environments.

Private residential gatherings have also played a crucial economic and social role throughout history. Turn-of-the-century New Orleans saw the rise of Saturday night fish fries, where households opened their doors to the public, charging entry fees while providing food, drinks, and live bands to help manage rent payments. A similar phenomenon occurred during the 1920s in Harlem with Saturday night rent parties. Author Langston Hughes documented these events, collecting business-card invitations that are now preserved in a Yale University archive, noting that they often surpassed cabarets and clubs in sheer cultural interest.

Analyzing what makes a successful gathering, Willetts emphasizes that the core ingredients include good music, thoughtful lighting, and an atmosphere where guests feel licensed to behave differently and experience a slight sense of disorder. By temporarily turning domestic spaces upside down—such as transforming a kitchen into a cocktail bar or a living room into a dance floor—gatherings allow people to shed the constraints of their daily lives and experience the revitalizing spark of shared human connection.