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Emotion Work, Feeling Rules, and Social Structure
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... 'Transnationals must deal with often competing emotional demands, expectations, feelings and interests of relatives and friends in different transnational contexts' (Engberson & Snel 2021: 3). Transnational researchers have applied Hochschild's (1979) concept of 'emotional work' to discuss how migrants manage their feelings connected to dominant expectations within particular social settings (see Engberson & Snel 2021;Ryan 2008;Svašek 2008). Hochschild (1979) claims that managing emotions is work done to cope with what she calls 'feeling rules': socially shared norms about what constitutes appropriate feelings, which must be learnt via socialization. ...
... Transnational researchers have applied Hochschild's (1979) concept of 'emotional work' to discuss how migrants manage their feelings connected to dominant expectations within particular social settings (see Engberson & Snel 2021;Ryan 2008;Svašek 2008). Hochschild (1979) claims that managing emotions is work done to cope with what she calls 'feeling rules': socially shared norms about what constitutes appropriate feelings, which must be learnt via socialization. Therefore, emotional cultures vary in transnational settings. ...
... This last example highlights my positionality in the field, which led to harsh power asymmetries and communication barriers. Indeed, being a German researcher brought me much closer to the emotions and inner worlds of my Germany-based informants, even if it required a personal encounter to understand the intensity and power of mixed and ambivalent feelings, from guilt to reluctance, that drove many Syrian migrants in Germany into speechlessness (Stock 2021: 33-34 This research has also highlighted that border regimes involve a high amount of 'emotion work' (Hochschild 1979), not only to deal with emotions but also to act emotionally according to 'feeling rules' in different geospatial settings. While the emotion of envy, for example, was more easily expressed (particularly from a Middle Eastern context towards Europe), guilt seemed to be a silenced emotion, not expressed to transnational family members, or seemed to be inappropriate for new contacts in the country of destination. ...
... Así, una persona al interpretar una situación despliega un resultado emocional, que solo es posible de sentirse, percibirse y expresarse por y en el grupo al que pertenece. Las emociones son modos de afiliación a una comunidad y dentro de este espacio hay grupos con repertorios de sentimientos y comportamientos que corresponden a su estatus social, edad o sexo (Hochschild, 1979). ...
... Entonces la función de la cultura emocional es proporcionar líneas de actuación para responder a ciertas situaciones, en donde el individuo es capaz de adecuar sus estados emocionales a lo que socialmente se espera de él o ella, lo que implica ser capaz de desprenderse de sus propios sentimientos y cambiarlos para que sean adecuados al contexto (González, 2012;Le Breton, 2012). Cada cultura emocional está compuesta por un conjunto de rituales, creencias sobre las emociones y las reglas que gobiernan esos sentimientos que inciden en los vínculos sociales que privilegian los individuos (Hochschild, 1975(Hochschild, , 1979. ...
... El manejo emocional refiere a cómo las personas intentan cambiar en intensidad o calidad una emoción, en esencia al esfuerzo que esto conlleva, más que su resultado. Este trabajo emocional lo puede realizar un individuo sobre sí mismo, en los demás, o los demás sobre el individuo, a partir de diversas técnicas: 1) cognitivas, que es cuando se cambian imágenes, ideas o pensamientos para modificar los pensamientos asociados a ellos; 2) corporal, al transformar síntomas somáticos o físicos de la emoción, y 3) alterar los gestos expresivos para modificar los sentimientos internos (Hochschild, 1979(Hochschild, , 2012. ...
Este artículo propone la reconstrucción de los acontecimientos históricos desde el enfoque sociocultural de las emociones, para ello se plantea abrevar de dos propuestas, la tipología de las emociones y la historia oral para la reconstrucción de los sucesos históricos y la identificación de las emociones más relevantes que condujeron los acontecimientos. En este cometido se sugiere preparar a los participantes con un repertorio emocional para que durante las entrevistas puedan expresar las emociones que vivieron, en qué momento las sintieron, hacia quién y qué las generaba. En el análisis de la información convergerán paralelamente la reconstrucción de los acontecimientos y las emociones que intervinieron, tomando como guía la tipología de las emociones para situar de qué tipo de emociones se trata y cómo fueron interactuando para que los sucesos se desarrollaran con el cauce que tuvieron. Esta perspectiva representa un nuevo giro para comprender el pasado.
... Otherwise, "continued tension between officials and the people" will make the dispute difficult to resolve [25:34]. 12 Hochschild's [24] focus is on emotion work as an internal process, although she notes it can also be done "by others upon oneself" (562). Perry [34] picks up on the idea that emotion work can be aimed at shifting emotions in others, and we follow Perry in using the concept in this latter sense. ...
... 22 Leaders appear in court in 24.72% of cases in our dataset (31,529 cases), a lower bound estimate as we assume non-appearance for cases without attendance information. 23 Most of these appearances are by deputy heads, 24 with the top official appearing 11.81% of the time (3,723 cases). ...
... Cui [10] finds an appearance rate of 19.67% by leaders (drawing on a sample of 183 cases, between July 2016 and the end of November 2017). 24 Court judgments do not always provide the title of non-top leaders. Online searches of the names of the officials identified as 行政机关负责人, however, suggests that they are mostly deputy heads. ...
Since 2015, Chinese government leaders have been required by law to appear in court when citizens sue their unit or to designate an employee to take their place. We frame this policy as a demand on leaders to “perform legality,” sacrificing their time to demonstrate how seriously the government takes legal proceedings. Drawing on an original dataset of 127,529 administrative lawsuits decided between 2015 and 2018, we investigate how often government leaders appear in Chinese courtrooms, and for which kinds of cases. Overall, leaders attended 24.72% of hearings. Contrary to the State Council's instructions to prioritize attendance in lawsuits that may spiral into protest or draw public attention, leaders are no more likely to attend cases involving multiple plaintiffs or repeat litigants. Instead, they appear more often in cases where plaintiffs are represented by lawyers. These findings demonstrate that leaders tend to sidestep the most contentious cases in the legal system, complicating the conventional wisdom that stability maintenance is the overriding concern driving officials’ behavior. Yet despite leaders’ conflict avoidance, China has continued to ask leaders to personally appear in court in contentious cases. This policy is unusual in comparative perspective, and highlights the key role played by courts in General Secretary Xi Jinping’s drive to re-train the bureaucracy to take law more seriously.
... Here, emotions are understood as produced and reproduced through social interactions, shaping how individuals feel and relate to each other and themselves (Burkitt, 2012;. Scholars have argued that the complexity of diverse, rapidly changing societies has made 'feeling rules' (Hochschild, 1979) -cultural guidelines or norms that tell us which emotions are socially appropriate in different situations -more conflicting and confusing to follow, leaving people increasingly unsure of how to feel and act (Holmes, 2010;Burkitt, 2012). As a result, 'people must reflexively engage or disengage with shifting feeling rules as they relate to others within different contexts' (Holmes, 2010: 145) and draw on emotions when navigating new situations (Archer, 2007;Holmes, 2015), which arguably includes environmental problems. ...
... Among the participants, only women expressed that they wish they felt more ecoguilt/eco-shame. This echoes sociology of emotions literature finding that emotions and norms are gendered (for example, Hochschild, 1979;1983;Thoits, 1991;Ahmed, 2014). Here, it has typically been highlighted that women are more so expected to feel and display emotions (Simon and Nath, 2004), which would explain why the female participants of our study felt a greater pressure to experience eco-guilt and eco-shame when behaving unsustainably. ...
... Finally, future research would benefit from studying the emotional reflexivity around eco-guilt and eco-shame in different cultures. Emotions and their relational nature vary across time and location (Hochschild, 1979;Shott, 1979;Thoits, 1989), and our study therefore reflects the emotional reflexivity around eco-guilt and eco-shame at a specific time and in a Danish context. Future studies should explore how emotional reflexivity around eco-guilt and eco-shame comes across in other cultures, social groups and at different points in time to capture potential shifts in societal perspectives on environmental emotions. ...
Environmental problems abound and it can be difficult for individuals to know how to act for the best. Moreover, knowing how we should feel about these problems and our potential actions has become increasingly unclear and confusing. Navigating these complexities involves reflecting on one’s own and other people’s emotions. This article explores how individuals put their emotional reflexivity to use in relation to two specific environmental emotions: eco-guilt and eco-shame. We conducted 20 in-depth interviews with Danish citizens about their experiences and emotions connected to being consumers in these times of substantial environmental challenges. A chief part of this emotional reflexivity involved judgements about whether it was good or bad to experience eco-guilt and eco-shame. These judgements were often made with reference to how useful the emotions were in motivating pro-environmental behaviour and whether or not the emotions were authentic. Some respondents expressed a strong sense that they ‘ought to’ experience eco-guilt and eco-shame, while others showed resistance to experiencing these emotions and the perceived social pressure to be more sustainable. Exploring emotional reflexivity around eco-guilt and eco-shame provides insights into the social and moral forces that pull people in different – and at times conflicting – directions regarding their feelings about environmental issues. We discuss our results in light of an emotional regime imposing on individuals the sense that they ought to experience emotions of care for the environment.
... While performing EW, people try to manage and adapt their feelings to the emotions that others expect them to feel in social situations by arousing desirable (positive) emotions or suppressing unwanted (negative) emotions [12,49]. Usually, EW is an unconscious process that may become conscious when the individual senses an emotional gap between their experienced and expected emotions. ...
... The questionnaire examines the extent to which mothers of children perform EW while caring for their child, based on Hochschild's [12] theory and a research questionnaire on the EW and resilience of nursing and medical staff while treating children from the Palestinian Authority hospitalized in Israel [63]. It was adjusted to the population of mothers of children W-SND and WO-SN as caregivers in the pilot study. ...
... Additionally, this relationship was significantly stronger among mothers of children W-SND. The findings support the importance of combining within one model [13,14] the protective resources for coping with PB, according to the three theories of social [10], cognitive [11], and emotional [12,49,50] resources. ...
Parents of children With Special Needs and Disabilities (W-SND) who require long-term healthcare are at high risk of Parental Burnout (PB). However, most studies have focused on PB among parents of children Without Special Needs (WO-SN). This study aimed to develop a new model explaining PB of mothers of children W-SND/WO-SN. The main hypothesis was that the nexus of correlations between risk factors of PB (severity of child’s disability/challenge, perceived caregiver burden) and protective resources (social support, learned resourcefulness, deep emotion work) will explain the variance of PB of mothers of children W-SND and WO-SN. A questionnaire assessing PB, its risk factors, and protective resources was completed by 352 Israeli mothers of children W-SND (mean age 36.9) or WO-SN (mean age 32.3). The child’s disabilities were communicative, physical, intellectual and developmental. The main results are that mothers of children W-SND reported higher PB, higher caregiver burden, and a higher severity of disability. About 50% of PB variance was significantly explained by the nexus of correlations between selected risk and protective factors. Among all mothers, the more social support they received, the higher their learned-resourcefulness. However, learned resourcefulness mediates the correlation between caregiver burden and PB among mothers of children W-SND. Accordingly, it is important to increase awareness among healthcare professionals regarding the risk factors and symptoms of PB, and to develop workshops on protective resources in order to prevent PB and promote mothers’ well-being. Further research should be conducted among fathers and parents from diverse cultures.
... Por esa razón, algunos procesos de rehabilitación se enfocan en atender la hipersensibilidad con la intención de que gestionen sus emociones a partir de las experiencias y situaciones vividas. De acuerdo con Hochschild (1979), la gestión emocional involucra la identificación y reconocimiento de estas para dirigirlas de manera que el sujeto considere adecuada o con apego a las normas sociales. La gestión emocional se presenta de manera transversal en el proceso de rehabilitación, acentuándose en la reinserción laboral. ...
... La calibración del estado emocional en los entrevistados se refiere a la identificación de las emociones, qué sienten, hacia quién o qué y en qué situación específica, pues como señala Hochschild (1979) «las emociones comunican información acerca de nosotros mismos» (1979, p. 120), especialmente cuando se trata de sujetos que tienden a sentir con mayor intensidad y sus emociones los colocan en estados propensos al riesgo de consumir sustancias, períodos de soledad, depresión u optar por conductas autodestructivas. Esta manera de sentir significó un problema para los sujetos antes de llegar al grupo de autoayuda porque una manera de reprimir lo que sienten fue mediante el consumo que los llevó a la adicción. ...
... Como parte de la rehabilitación, en la fase de reinserción laboral, se atienden las emociones que se presentan en situaciones fuera del grupo de autoayuda, debido a que las relaciones interpersonales y la forma en que gestionan sus emociones es distinta cuando los sujetos con quienes se relacionan no son integrantes del grupo de referencia. Se retoma la importancia de la gestión emocional (Hochschild, 1979), porque además de identificar y reconocer sus emociones, es preciso redirigirlas de acuerdo con sus necesidades, su entorno inmediato y los objetivos que persigue. En la mayoría de las ocasiones, los propósitos de la reinserción laboral están orientados a la gestión emocional, realizar una actividad económica que les permita cubrir sus gastos personales, apoyar en los pagos de servicios que realiza el grupo de autoayuda y practicar formas de convivencia para relacionarse con los demás desde el respeto, la solidaridad y el cuidado. ...
El objetivo de este artículo es dar cuenta del proceso de reinserción laboral en sujetos en condición de adicción a las drogas durante su rehabilitación. Mediante una metodología cualitativa se aplicaron entrevistas en profundidad a diez personas en condición de adicción en rehabilitación. Quienes fueron entrevistados cuentan con más de 15 años de sobriedad y forman parte de un grupo de autoayuda que implementa el programa de doce pasos de Alcohólicos Anónimos, en Guadalajara, Jalisco, México. Entre los resultados, destaca que la reinserción laboral es un proceso que implica varias fases, una de ellas es el periodo de servicio donde se prepara al sujeto en la práctica de la puntualidad, responsabilidad, compromiso y respeto, así como en la gestión emocional para el desempeño de un trabajo remunerado. La decisión de cuándo, dónde y qué actividad realizar recae, en principio, en el padrino y en el empleador, pues depende del avance del sujeto en su rehabilitación, el manejo de sus emociones y en el establecimiento de relaciones interpersonales no conflictivas. Para asignar las actividades laborales se recurre a redes de apoyo conformadas por miembros del grupo de autoayuda, pues los sujetos deben estar vigilados para evitar recaídas emocionales y de consumo.
... Especificamente na rede estadual de ensino do Ceará, a que diz respeito esta pesquisa, a primeira resolução de 16 de março de 2020 já determinou a suspensão obrigatória das atividades educacionais presenciais em todos os níveis de ensino e instituiu medidas de distanciamento social em ambientes públicos (CEARÁ, 2020a Na segunda subseção da Fundamentação Teórica, denominada "Emoções de professores no ensino de línguas", apresento uma revisão das principais tendências teóricas dos estudos nesse campo (ARAGÃO, 2008(ARAGÃO, , 2014(ARAGÃO, , 2017RUOHOTIE-LYHTY, 2018;PAVLENKO, 2013). Em seguida, explico os preceitos da concepção crítico-discursiva das emoções adotada no presente estudo (BENESCH, 2012(BENESCH, , 2017(BENESCH, , 2018(BENESCH, , 2019BOLER, 1999;DING;BENESCH, 2018;HOCHSCHILD, 1979;ZEMBYLAS, 2003aZEMBYLAS, , 2003bZEMBYLAS, , 2005ZEMBYLAS, , 2007ZEMBYLAS, , 2011 ...
... No levantamento de Aragão e , apenas três entre doze estudos brasileiros avaliados entre 2007 e 2017 pertencem à corrente pós-estruturalista, tendo como principais referências as obras da socióloga Arlie Russell Hochschild (1979), de Zembylas (2003a;2005) e de Hargreaves (1998;2000). Mesmo diante de diferentes designações, considero que os três estudos brasileiros analisados (Cf. ...
... Esse ideal se manifesta também na "pedagogia da amor." (BOLER, 1999, p. 43) Rezende (2020, p. 81) Assim, na segunda subseção teórica, conectei essas discussões com os construtos das emoções de professores de línguas com os quais escolhi trabalhar dentro da perspectiva crítica (BENESCH, 2012(BENESCH, , 2017(BENESCH, , 2018(BENESCH, , 2019BOLER, 1999;DING;BENESCH, 2018, HOCHSCHILD, 1979ZEMBYLAS, 2003aZEMBYLAS, , 2003bZEMBYLAS, , 2005ZEMBYLAS, , 2007ZEMBYLAS, , 2011 Por fim, acredito que análises como as que foram empreendidas neste trabalho reforçam a desmistificação da noção de que emoções são individuais ou inatas (quem nunca achou que seria a única pessoa a sentir-se de tal maneira?), transportando-as para o debate coletivo na esfera social. Assim, enquanto professores de línguas, podemos nos permitir questionar de onde vêm as regras emocionais às quais respondemos, quais crenças assimilamos em nossas formações iniciais e em nossas carreiras, como elas são reproduzidas em nossos discursos e como as dissonâncias entre nosso treinamento e as regulamentações do ambiente de trabalho provocam o nosso trabalho emocional (BENESCH, 2018;ZEMBYLAS, 2005). ...
Este trabalho tem o objetivo geral de analisar a emergência de emoções em relatos de experiência de professoras da escola pública sobre o ensino remoto de Língua Inglesa (LI) durante a pandemia de COVID-19 no ano de 2020. Dois objetivos específicos norteiam esta pesquisa: 1) Discutir as condições de trabalho das professoras de LI de escolas estaduais de ensino médio do Sertão Central do Ceará na implementação do ensino remoto emergencial; e 2) Analisar dialogicamente os relatos de experiência das professoras, a fim de evidenciar regras emocionais e trabalho emocional presentes no discurso sobre o ensino de LI na escola pública no momento pandêmico. Esse estudo adota duas perspectivas teóricas em interface para produzir inteligibilidade sobre as relações entre emoções e ensino remoto de LI. Partindo da concepção dialógica de linguagem baseada em leituras do Círculo de Bakhtin, os relatos das professoras são considerados enunciados concretos situados nos contextos dos discursos socio-históricos que os permeiam. Em seguida, a abordagem crítica das emoções, que define o trabalho emocional (emotion labor) de professores de línguas como o conflito entre suas crenças e as regras emocionais (feeling rules) vigentes na sociedade sobre a docência. Esta investigação se caracteriza como uma pesquisa qualitativa interpretativista, cujo corpus é construído a partir de um questionário respondido por cinco professoras e dos relatos de experiência escritos por duas dessas voluntárias. A interpretação dos dados se baseia em parâmetros da Análise Dialógica do Discurso, entrelaçando questões sobre o ensino remoto de LI com as emoções das professoras, imersas nas circunstâncias sociais, históricas, políticas e ideológicas da pandemia. Os resultados indicam que o trabalho emocional das professoras envolve angústia, tensão, tristeza, ansiedade, cansaço, preocupação, aborrecimento, constrangimento, estresse, desmotivação, frustração e sensação de incapacidade. Essas emoções emergem nos enunciados das professoras e são agenciadas em resposta às regras emocionais implícitas nas diretrizes regulamentadoras do ensino remoto no estado do Ceará e em discursos sobre produtividade, sobre o ensino como cuidado e sobre o desafio de ensinar LI na escola pública.
... While both the Stearns and Reddy have extensively engaged with frameworks of emotion norms (refered to as "emotionology" by Stearns and Stearns [1985: 813], and "emotional regimes" by Reddy [2001: 124]; see the introduction to this issue), other contributions to the history of emotions have emphasized the performative and bodily dimension of emotional life, while still acknowledging the societal dimension of emotional bodies (Hochschild 1979;Scheer 2012). Emotions are not only learned through abstract, mostly discursively constructed meanings (as established in novels, advice literature, encyclopedia, newspapers, or magazines) but also in and through bodily performances. ...
... Tears shed by men were no longer dismissed as signs of "emotional incontinence," (Maudsley 1886: 300) but accepted, valorized, or even exalted as adequate articulations of grief. Through its close reading of shifting attitudes towards male weeping, this article demonstrates the importance of bodily practices, emphasized by Hochschild (1979), Scheer (2012), or Frevert et al. (2023, for a more nuanced understanding of the complex dynamics involved in the historical change of "emotionologies" (Stearns and Stearns 1985: 813) and "emotional regimes" (Reddy 2001: 124). ...
This article argues that commemoration practices performed in the aftermath of the First World War, on occasion of the British Armistice Day, and during the two minutes’ silence in particular, served as incubators for a change in feeling rules for the British population. It will show how British society engaged with, challenged, and finally shifted what the “emotional regime” of the period – commonly referred to as the “stiff upper lip” – commanded them to feel. A very short lapse of time – two minutes – turned into a moment where a fundamental change in an important subset of feeling rules specifying this emotional regime became manifest: those applied to male weeping. The two minutes encapsulated a challenge to the harsh contempt for expressive mourning through the shedding of tears, a verdict that was inherited from the nineteenth century but increasingly seemed inappropriate, not the least in the wake of the emotional turmoil that Britons had faced during the “Great” War.
... En la investigación que he realizado, estas preguntas me han llevado a documentar el papel de las mujeres como madres, esposas e hijas en la economía familiar desde la visión de las propias mujeres además de la de los hombres. Esto ha implicado la búsqueda de teorías y conceptos interesados en mostrar el lugar de las mujeres en la familia (Jelin, 2008;Arriagada, 2005;Salles, 2001;Scott y Tilly, 1978), en los hogares (García y De Oliveira, 2005;García y Rojas, 2002), en entender las emociones como detonadores de acción y cambio social (Hochschild, 1990(Hochschild, , 1979Kemper, 1990;Perinbanayagam, 1989), el ver cómo el patriarcado persiste como forma primaria de organización social (Lerner, 1990) y el agregar la perspectiva y categoría analítica de género (Scott, 1999) para entender la dimensión sociocultural que articula dichas relaciones. A este andamiaje teórico-conceptual lo ha acompañado el uso de la metodología de la historia oral (Thompson, 2000) en su variante de la historia de familia (Yow, 1994;Shopes, 1996) y las técnicas de la entrevista a profundidad y entrevista semiestructurada (Roberts, 1981). ...
... Lo anterior muestra que el estudio de las emociones permite ver la desigualdad de las relaciones de poder entre hombres y mujeres, la dinámica de las estructuras sociales y sus nexos con la cultura, como han discutido ya Hochschild (1979), Gordon (1990) y Enríquez (2009). Asimismo, los resultados también muestran las grandes ventajas del análisis narrativo con enfoque de género (Kohler, 1993). ...
Los estudios de género y el pensamiento feminista han sido campos fértiles de trabajo intelectual y académico; durante las últimas décadas han generado herramientas teóricas para abordar problemáticas relacionadas con la igualdad de género en nuestras sociedades, pero también han generado cuestionamientos y replanteamientos el ámbito de la producción de conocimiento a nivel epistemológico y metodológico en las ciencias sociales. En este artículo damos cuenta de la forma en que la mirada de género ha transformado y definido el proceso de investigación y el quehacer metodológico en tres diferentes disciplinas–antropología, sociología y psicología social-, a través del itinerario de las autoras en el estudio de diferentes problemáticas sociales relacionadas con el género. A través de estos itinerarios mostramos la manera en que hemos incorporado miradas y herramientas de la perspectiva de género para la construcción nuestros marcos epistémicos y metodológicos en función de diferentes objetos de investigación: la perspectiva etnográfica en torno a la migración indígena femenina (Autora 2); un enfoque sociológico cualitativo que utiliza herramientas como la entrevista, la etnografía y la historia oral en torno al estudio de las familias y las emociones (Autora 3); y un enfoque de investigación psicosocial de tipo narrativo en torno a la construcción de identidades trans y la formación de masculinidades violentas (Autora 1). Posteriormente, ponemos en diálogo estos diferentes itinerarios identificando aspectos comunes y singularidades, así como desafíos inter y transdisciplinares para la investigación en género desde las ciencias sociales. El objetivo de este intercambio es contribuir a enriquecer los itinerarios con que es posible incorporar al género, no sólo como un campo temático, sino también como un enfoque metodológico en el estudio de problemáticas vigentes en nuestras sociedades.
... I en vejledningskontekst forventes en vejleder for eksempel at kunne udvise professionel ro og empatisk naervaer. Disse normer for hvilke følelser, der er acceptable, betegner den amerikanske sociolog Hochschild som føleregler (Hochschild, 1979). Føleregler er usynlige og bliver først synlige og maerkbare i det øjeblik, vi oplever modsaetning imellem, "hvad jeg føler", og "hvad jeg bør føle". ...
... Dortes udsagn er sigende for, hvordan de studerende i deres følelsesudtryk abonnerer på en føleregel, som tilsiger dem at bevare roen til trods for at de er urolige og nervøse for, hvad de andre taenker om dem. Føleregler er netop karakteriseret ved at vaere usynlige normer for, hvilke følelser der er acceptable i en given kontekst (Hochschild, 1979). De bliver først synlige, når de forstyrres og det at de studerende formår at italesaette denne forskel og finde tryghed ved at dele de følelser de har i hinandens selskab, reducerer deres emotionelle arbejde. ...
Videooptagelser af egne vejledningssamtaler kan bevidstgøre vejledere om, hvordan de forvalter et krydspres mellem at tilgodese systemets og de vejledtes behov. Arbejdet med video kan opleves som grænseoverskridende, men indtil nu har forskningen ikke belyst, hvordan didaktiske valg influerer på vejlederes emotionelle arbejde og læring. I et emotionssociologisk perspektiv afdækker artiklen følelser og læreprocesser i arbejdet med videooptagelser af egne vejledningssamtaler på et modul i et efteruddannelsesforløb for vejledere. Ved didaktisk at etablere et fælles induktivt, distanceret og nysgerrigt blik på videooptagelserne transformeres de studerendes individuelle praksis til en kollektiv praksis. Fra at være nervøse for at ”udstille” fejl bliver de studerende trygge og får blik for, hvordan deres egne antagelser og sammen med subtile magtdynamikker i vejledningssamtalen kan betyde, at der opstår en modsætning mellem det, de gør og det, de tror, de gør ligesom de opdager, hvordan små detaljer kan have positiv effekt på samtalens forløb!
... As our emotions are related to how we intend or chose to behave and vice versa (e.g. Barbalet, 1998;Hochschild, 1979;Thoits, 1989), we may learn more about how to promote proenvironmental behaviour by studying environmental emotions. ...
... Furthermore, emotions may arise locally and spread, influencing how larger groups of society feel. This mechanism may be explained by emotional reflexivity, where, through interactions with others, individuals learn about 'feeling rules' (Hochschild, 1979), which guide appropriate emotional responses in different situations. If individuals detect that others feel eco-guilt and eco-shame, this not only communicates that the environment is important, but also that this is the appropriate emotional response to behaving unsustainably. ...
The emotions of guilt and shame have an effect on how individuals feel and behave in relation to environmental crises, yet studies of the moral potential of these emotions remain limited. From a philosophical perspective, some scholars have defended using eco-guilt and eco-shame as morally constructive emotions due to their ability to evoke more pro-environmental behaviour. Meanwhile, others have posited that there are pitfalls to these emotions, claiming that they perpetuate a problematic individualised focus, which diverts attention from the collective and structural conditions considered necessary for pro-environmental change. This paper critically examines these two differing perspectives on eco-guilt and eco-shame, applying insights from moral and political philosophy and the sociology of emotions. Through this exploration, we try to nuance the discussion concerning the moral potential of eco-guilt and eco-shame. We argue that if individuals are able to break their introspective, consumption-based loops of eco-guilt and eco-shame alleviation, the emotions may enforce an individual ethical demand to be more sustainable and foster an ethical and political pro-environmental drive. Furthermore, experiences of eco-guilt and eco-shame have the potential to spread socially and help catalyse emotional shifts within society, sparking a greater political and social pro-environmental movement. Therefore, eco-guilt and eco-shame may indeed transcend the purported introspective and individual-level focus and have the potential to influence broader collective and structural conditions and thus foster environmental change.
... Two main theoretical traditions inspire us to use a broad notion of work here. The first is the feminist scholarship which describes as work the invisible, unpaid, physical, and intellectual labor, as well as emotion work conducted most often by women (Hochschild 1979). The second is the recent body of studies of labor organization and relationships in contemporary neoliberal capitalism, which describes how customers are put to work in service industries, "the substitution of paid or wage labor with the unpaid labor of consumers" -for example, self-checkout technologies in retail (Andrews 2019: 1). ...
... Paying attention to the plural dimensions of work, socio-legal scholarship has addressed the emotional labor performed by lawyers, who must welcome and guide their clients' emotions (Harris 2002). However, emotion work performed by the clients remains in the dark -according to the distinction made by Arlie Hochschild between the display of certain emotions to meet the requirements of a job in a paid work setting (emotional labor) and within the private sphere for personal purposes (emotion work) (Hochschild 1979). The legal practice literature is thus primarily concerned with the work that the lawyer transfers to the client (such as gathering facts, researching the law, document drafting, etc.) and pays less attention to other types of work carried out by clients, such as work on themselves, on their material situation or on their demands. ...
In a context promoting partners’ active participation in their divorce or dissolution, family lawyers often put their clients to work – from stating goals and supplying information for the written file, to embodying the case at the hearing. This article focuses on the coproduction of legal work between family lawyers and their clients, based on long-term collective research on family law in mainland France: interviews with attorneys, observations of encounters between lawyers and clients in lawyer offices and in courts, as well as a “3,000 family cases” database. Using a relational, materialist, structural, and intersectional theoretical approach, we show that coproduction of legal work and its meaning varies greatly depending on the power dynamics between lawyers and clients, – on a spectrum that goes from exploitation to empowerment of the client. Coproduced legal work varies according to configurations of class, race, gender, and age on both side of the desk, as well as according to the structure of the legal market. Interactions between lawyers and their clients thus contribute to shape inequality before the law.
Open access here : https://doi.org/10.1017/lsr.2024.45
... In this paper we also draw upon Hochschild's theory of emotional work [37] to understand the impact of the BMI-restrictive policy. This theory suggests that the self is an emotional manager; individuals invest considerable effort to shape their inner emotions and to perform emotions appropriately to meet social expectations. ...
... The above woman undertook 'emotional work' [37] 'to be kinder to herself ' as she wanted to mitigate any negative psychosocial impact on her chance of pregnancy. Women also expressed contrition and regret for not meeting the BMI criteria. ...
Background
Across the United Kingdom’s National Health Service (NHS), women with a Body Mass Index (BMI) of > 30 face restrictions accessing In Vitro Fertilisation (IVF) treatment. This study asks: what are the (un)expected and (un)intended harms and consequences experienced by women restricted from accessing NHS-funded IVF due to BMI threshold criteria?
Methods
Posts from a popular infertility online forum were collected and reflexively thematically analysed.
Results
On the forum, users discussed how they struggled to lose weight, how they faced time pressures to meet BMI thresholds, and they shared knowledge on how to comply or appear compliant with BMI cut-offs. Our study found widespread moral discourses around body weight were reproduced in the forum, particularly commonplace narratives that body weight is under personal control, that people with a high BMI should ‘work’ to change their bodies, and that this work helps demonstrate deservingness for IVF treatment. Moralising discourses around weight were linked to the responsibilities of a hoped-for future of motherhood, as users performed deservingness through emphasising their commitment to meeting the BMI threshold.
Conclusion
We conclude that NHS-IVF policies in the United Kingdom do not consider the burdensome emotional and moral work placed on people seeking treatment due to inflexible upper-limit BMI criteria.
... Trabalho Emocional e Demandas Emocionais: Delimitação Conceitual O trabalho emocional foi definido por Hochschild (1979Hochschild ( , 1983) como a ação de tentar modificar a emoção ou sentimento vivenciado em grau ou qualidade, para atender às diversas demandas da organização ou ocupação. Tais demandas prescrevem regras de expressão emocional para os profissionais, que funcionam também como scripts, orientando a forma com que o indivíduo manifesta-se emocionalmente no trabalho. ...
The study aimed to describe and characterize the emotional demands of the occupation or corporation, the starting point of the military police officer’s emotional work cycle. A multi-method qualitative approach was used: including documentary analysis, interviews, and microfocus groups. The documentary analysis identified three demands: corporation, professional role of military personnel, and personal conduct. The IRaMuTeQ software supported the corpus analysis, integrating the interviews and focus groups. The Descending Hierarchical Classification indicated two axes: 1. “Demands from society”, which presented one class; and 2. “Demands of the professional role”, which was divided into two classes: Affective states, and Compliance with institutional norms. The results indicate that police officers deal with demands from different groups, as well as their individual demands, which show how they must behave and express themselves emotionally. It was concluded that military police need to meet varied and challenging emotional demands, with an urgent need for the implementation of institutional policies to train them in managing affective states.
... For the purpose, I consider the Turkish-origin people voting for Erdoğan as an emotional community (Rosenwein 2002) who construct similar narratives about their experiences as immigrants in Germany and develop their own feeling rules accordingly. To elaborate on their emotions as practices to comply with or contest to the prevailing social norms, I will employ the concepts of feeling rules and emotion work (Hochschild 1979). I contend that feeling rules are not top-down impositions, they involve processes of navigation, negotiation, and/or contestation, all of which necessitate emotion work. ...
Amidst the post-war “economic miracle” (Wirtschaftswunder) in Germany, the government tapped into foreign labor resources, including Turkish “guest workers.” Over the years, Turkish immigrants and their descendants have remained central to societal discussions, particularly since Recep Tayyip Erdoğan rose to leadership in Turkey, garnering a devoted voter base among this demographic. Drawing on the concepts of emotional community, feeling rules, and emotion work, I trace how the affinity towards Erdoğan is, in part, fueled by conflicts arising from broader tensions between the German majority and the Turkish-origin community. For many, the allure of “Erdoğanism” lies in its provision of ethno-nationalist solidarity, offering a coping mechanism for enduring societal challenges, even after decades in Germany. Employing narrative analysis, this article delves into how the embrace of “Erdoğanism” appears to serve as a means to suppress feelings of national humiliation and evoke a hubristic sense of national pride.
... Meaning, we prefer to comply with the norm to raise an arm to speak in class, because we think the others will also do so (empirical expectation) and we believe the others will approve of our conforming to the norm, and therefore it is beneficial for our standing within the social community to act according to the norm. Of course, social norms do not only prescribe how we are supposed to act, they also guide our attitudes, emotions and values (Hochschild, 1979; van Wietmarschen, 2021). The norms we internalise during our life guide how we believe we should feel, which social practices we should follow and how we can make sense of the world we inhabit (von Maur, 2021). ...
This thesis explores the transformational dynamics of intimate relationships as they are currently situated within long-standing systems of norms and the pull of modernity's characteristics in Western societies. Drawing on historical, cultural, and theoretical perspectives, this thesis investigates how tensions within certain forms of intimate relationships lead to their transformation. It adopts a holistic approach, encompassing diverse forms of intimate relationships, including romantic, sexual, and platonic connections, which are all governed by beliefs and practices pertaining to three systems of norms: amatonormativity, mononormativity, and heteronormativity. The hegemonic form of intimacy-modern monogamy-is guided by these systems, which promote the dependence in and stability of a romantically and sexually exclusive couple. However, modern monogamy is also influenced by modernity, characterised by an emphasis on individual independence and equality. Applying Jaeggi's (2014) critique of forms of life framework, modern monogamy is constructed as a form of life in crisis, unable to solve the internal tensions between the institutionalised norms and the pull of modern values. As a result, alternative relationship forms emerge, which seek to resolve the issues and present a better problem-solving strategy, such as open relationships, polyamory or being single by choice. These alternative models break open some of the traditional norms to promote independence and equality of the individuals, while preserving dependence and stability within their relationship(s). However, this research argues that they merely shift around the normative systems as fixed points, providing a temporary relief, but ultimately failing to address the underlying issues causing the crisis: the imbalance of independence and dependence, and the idealisation of equality, while being embedded within a system of structural inequality, which they reinforce through their practices. This thesis highlights various paths to break the vicious circle, such as the deconstruction or transcendence of norms, and discusses issues of privilege and agency, which can limit individuals' ability to lead the relationships they desire. By situating the transformation of intimate relationships in their historical and cultural context, this research offers a critical examination of the evolving landscape of intimate relationships and the potential for future transformation towards more inclusive and equitable forms of intimacy.
... To begin developing such research, scholars can draw on a growing body of social interactionist research in other educational domains, which provides many valuable concepts and theories for studying emotion and power in social practices. Hochschild's (1979) notion of feeling rules is an essential and highly influential concept in such research. Feeling rules are social norms about who is expected to feel and express which emotions, how to feel and express them, and in which situation. ...
This chapter discusses the relationship between reason and emotion in engineering ethics education (EEE), focusing on psychological and sociological perspectives. It identifies some factors that have led to emotions not being adequately considered alongside reasoning in the research on, or practice of, engineering ethics education. The chapter argues that reason and emotion are essential to consider at multiple levels of social analysis, including the individual, interpersonal, and societal. To aid researchers and ethics teachers in better reflecting emotion alongside reason in EEE and better conceptualizing these connections, the chapter draws upon several integrating concepts. Ultimately, it suggests that EEE must engage more with sociology – and with moral and social psychology – to better incorporate emotions into research and practice.
... Ainda que as empresas controlem em tempo real as atividades dos trabalhadores, a certificação da qualidade do trabalho é dada apenas pelos consumidores, através dos sistemas de avaliação, o que é realizado sem normas e regras pré-estabelecidas. Como os critérios de avaliação são subjetivos, sendo influenciados, por exemplo, ao trânsito existente que impeça a entrega de ser realizada no tempo previsto, a existência de uma boa descrição das tarefas desejadas pelos clientes e a disponibilidade de materiais de limpeza adequados, tal método de controle de qualidade pode ser compreendido como uma fonte de trabalho emocional (Hochschild, 1979) para os profissionais. ...
O objetivo do presente artigo é o de compreender como a plataformização do trabalho, compreendida como um novo método de organização, controle e gerenciamento do trabalho, atualiza os processo de informalidade. Para tanto, desenvolvemos um estudo com as profissões de diaristas, desenvolvedores de softwares e entregadores e as empresas plataformizadas, com o método de exposição se guiando pelo o que há em comum na plataformização dessas categorias aparentemente bastante díspares. Realizamos uma incursão empírico-teórica sobre o nosso objeto de estudo, com a pesquisa empírica consistindo na realização de entrevistas em profundidade com 18 trabalhadores plataformizados (6 entregadores, 6 diaristas e 6 desenvolvedores de softwares). Concluímos que as empresas plataformizados por um lado, aprofundam a informalidade, o que ocorre a partir da classificação dos trabalhadores como autônomos e por despadronização gerenciais, e, por outro, promovem formalizações seletivas em relações de trabalho historicamente informais para inserir estas atividades ao ciclo de valorização do capital. Nesse sentido, é conformada uma modificação de como formalidade e informalidade se imbricam no interior dos processos produtivos.
... The articulation/connection between these individual emotions and the socialites in which they develop are strained and twisted with sensibilities (Scribano 2010). Knowing these connections and forms of expression of the experiences/sociabilities/sensibilities of the digitalized world that are structured concerning food, allows us to think about how certain forms of presentation of the person are outlined (Goffman 2017), how ways of being and existing in bodies are enabled/conditioned (Sibilia 2013) and how emotional, feeling and exhibition rules prevail (Hochschild 1979), which define what should be felt and how those feelings should be expressed, in a specific space-time context. Two sections will be presented below where the emotions that emerged from the analysis of the interviews with influencers and the digital ethnography process are exemplified. ...
Purpose
This article aims to problematize influencers’ emotional ecologies regarding their digital work as content generators and the emotional ecologies recorded in the food practices they share on their profiles.
Design/methodology/approach
Semi-structured digital interviews and a digital ethnography process in the feeds of the influencers who responded to the interview.
Findings
We find some similarities in the emotional ecologies we analyze. The influencers’ posts reference emotional ecologies such as love for sharing content, eating with others, and cooking, and tiredness referred to planning the meal, cooking, and liking/enjoying concerning eating with others and sharing content. While in the interviews, it has been possible to elucidate the emergence of the logic of pleasure and happiness about showing/reflecting, sharing content, and inspiring and transmitting something to the other, and satisfaction combined with indifference or tiredness, in some cases, concerning the work itself as influencers.
Practical implications
Analyzing digital consumption and the influencer phenomenon today provides us with tools to think about the current and future society. In the context of technological advances and digitalization processes, it is necessary to open the dialogue to discuss digital labor changes, new workspaces, workers’ relationships with companies/brands/corporations, and the involvement of bodies and emotions there.
Social implications
It problematizes the effects of digital consumption, food digital practices, and influencers’s work in everyday social practices.
Originality/value
This article addresses the criteria that organize the structuration regime of sensibilities on Instagram regarding food practices and the generation of content based on the figures of Argentinian food influencers.
... These characteristics may include age, motivation (Solhi 2024), prior knowledge (Liu, Wang, and Zhao 2019), cultural background (Li 2023), and learning styles (Jannesari et al. 2021), all of which play a crucial role in how individuals acquire new languages and navigate the challenges inherent to this process (Hu et al. 2023). Emotional labor, a concept initially coined by sociologist Arlie Hochschild, refers to the management of emotions to fulfill the emotional requirements of a job or role (Hochschild 1979). In the context of language learning, emotional labor may manifest as learners manage their feelings of anxiety, frustration, or excitement while engaging in complex interpersonal communication. ...
This study investigates the dynamic interplay between language learners’ characteristics, emotional labor, emotional exhaustion, and contextual performance using Ecological Momentary Assessment (EMA). The research involved 500 Chinese students selected through random sampling, resulting in 352 valid responses. Data collection was conducted in both English and Chinese over five days. Four instruments were utilized: the Learner Characteristics Inventory, Emotional Labor Questionnaire, Emotional Exhaustion Questionnaire, and Contextual Performance Questionnaire. The collected data were analyzed using R software, employing descriptive analysis, correlations, and regression techniques. The findings reveal significant relationships between the variables. Learner characteristics showed a positive estimate, indicating that better learner characteristics enhance contextual performance. Conversely, emotional labor and emotional exhaustion both had negative estimates, suggesting that higher levels of these factors diminish contextual performance. Additionally, the study found significant interactions between these variables. The interaction between learner characteristics and emotional labor had a positive estimate, highlighting that their combined effect improves contextual performance. However, the interaction between learner characteristics and emotional exhaustion was negative, indicating a detrimental joint effect on performance. Similarly, emotional labor and emotional exhaustion together negatively impacted contextual performance. Notably, the three-way interaction among learner characteristics, emotional labor, and emotional exhaustion had a positive estimate, suggesting a complex interplay that ultimately enhances contextual performance. This study underscores the importance of understanding the multifaceted interactions among learner characteristics, emotional labor, and emotional exhaustion in predicting contextual performance in settings.
... Being supported meant having support from the organization where they provided peer support and the development of self-care strategies that enabled them to thrive. The character of this work underscored this need; participants described peer mentorship as emotion-work, requiring careful management of feelings throughout an interaction and carrying emotional impact after the interaction (Hochschild, 1979). Experiencing ruptures in the peer mentorship relationship could take a toll on confidence or work-related esteem, as Kay described: ...
Peer support is a promising approach to increasing hope, engagement, and connection for those with eating disorders (EDs). Emerging literature explores peer mentors’ experiences of providing support, suggesting that mentors often benefit from providing peer support, particularly when well trained and supervised. We conducted semi-structured interviews or focus groups with 15 individuals providing peer support (one-on-one, group, or chat) to individuals with EDs. We identified 3 themes using reflexive thematic analysis (RTA) through a critical realist lens. Participants emphasized the importance of ongoing training and support to help them deliver high-quality peer support. They highlighted the importance of value-alignment in this work in terms of organizational valuing of lived experience and alignment with social justice. Participants reflected on how doing this work contributed to a sense of “giving back” and providing the kind of support they wished they had experienced. Providing peer support was described as emotion work; a challenging and rewarding experience for peer mentors. Findings carry implications for integrating peer support into the continuum of care for EDs, providing insight into approaches that can support peer support delivery in a way that promotes safety for those providing and receiving it.
... These two layers, the immediate reactive emotional labor ("surface acting") and this more long-term reflexive emotional labor ("deep acting"), are interdependent (Ashforth and Tomiuk 2000;Bergman Blix 2007). Following Hochschild's (1979Hochschild's ( , 2003Hochschild's ( [1983) distinction between "surface acting" and "deep acting," I argue that it is through reflexive emotional labor ("deep acting") based on reactive emotional labor ("surface acting"), specifically through the cleaners' narratives and their creative outputs, that they transform the feelings rules associated with lonely death. Hochschild (2003Hochschild ( [1983: 7) "use[s] the term emotional labor to mean the management of feeling to create a publicly observable facial and bodily display; emotional labor is sold for a wage and therefore has exchange value." ...
Since the 1990s, Japan has experienced the rise of a phenomenon known as “lonely death” ( kodokushi 孤独死): people who die alone and whose death goes unnoticed for a certain period of time. This has triggered public anxiety and moral panic because lonely death is often perceived as a form of “bad death” and a sign of the breakdown of family ties and neighborly relations. In the 2020s, this “feeling rule,” which associates lonely death with shame and fear, has quietly begun to be challenged by a group of post-mortem cleaning workers. By sharing their work experience and feelings through blogs, artworks, and books, the workers’ accounts of how they deal with the remnants of the deceased have turned the public perception of lonely death from an abstract, totalizing, fearful category into an understanding that such incidents have specific causes that can be faced and even prepared for. The cleaners’ emotional labor, especially their mourning for the dead, creates a sense of relatedness to the deceased, a feeling which is conveyed to the public through the cleaners’ narratives. The cleaners thereby change the feeling rules associated with the labor of dealing with the aftermath of a lonely death, turning it from “dirty work” into meaningful social action. This article contributes to an understanding of feeling rules by highlighting how individuals’ efforts, particularly, their reflections on their emotional labor, can change collective feeling rules.
... Anziché focalizzarsi, ad esempio, su come le emozioni sono regolate in funzione dei ruoli sociali dell'individuo (cf. Hochschild 1979), l'approccio di stampo conversazionale si focalizza sul modo in cui le emozioni sono gestite a livello interazionale dai partecipanti. 3 Si parla infatti soprattutto di "displays of emotions", più che di emozioni tout court, anche per evitare di categorizzare e "psicologizzare" stati mentali interni dell'interattante. ...
This paper analyzes the role of haptic resources such as interpersonal touch in the management of patients' emotions during speech therapy sessions devoted to the treatment of aphasia in the hospital setting. Patients diagnosed with aphasia may manifest emotional states of distress, such as anger, sadness, frustration, which can also evolve into crying sequences. The study, inspired by Conversation Analysis, analyzes how the therapist responds to these manifestations of emotional states, particularly through professional touch, which enables the therapist to control the patient, comfort him or her, and more generally, regulate and balance his or her emotional displays. By focusing on episodes of touch and the collaborative de nition by speech therapist and patient of speci c bodily and haptic con gurations that allow for the establishment of forms of intimacy and a ection, the article contributes to a multimodal view of emotions and on a multisensorial perspective on communication.
... Anger as both motivator and barrier to feminist collective action highlights the "frequent input of energy" (Hercus, 1999, p. 43) one must put into addressing women's issues. This energy input is commonly referred to as emotional workthe act of evoking, or, suppressing emotion (Hochschild, 1979), which frequently manifests in feminist collection action via self-assertion and/or selfrestraint (Hercus, 1999;Radke et al., 2016). As wrote, "women fans also may engage in emotional work by continually seeing athletes of their gender be subjected to sexist practices, dealing with anger, frustration, and anxiety in relation to constantly witnessing unequal treatment" (p. ...
Despite interest and investment in women’s cycling, disparities exist between women’s and men’s cycling. Imbalances were evident following announcement of the inaugural Tour de France Femmes, which differed significantly from the Tour de France. We used feminist collective action and critical discourse analysis as theoretical and methodological frameworks to analyze social media users’ (re)production, negotiation, and contestation of gender ideology and gendered power relations in response to the event. We found intertwined discourses of resistance via collective action and counterresistance to maintain the status quo of gender power relations. These discourses underline androcentrism in cycling, where legitimacy in women’s cycling is marked by features of men’s cycling, making gender always relevant among supporters and resulting in significant emotional work. We discuss men’s dominance in sport and its impact on consumers of women’s sport and implications for managers and researchers.
... Here we draw on two very different approaches: the idea of emotion labor, generated in the global North and the concept of corazonar, grounded in Andean cosmovision. Hochschild (1979Hochschild ( , 1983, in her pioneering research, illustrated the pervasiveness of emotion work in all human interactions, including teaching, as people continuously monitor and regulate their outward display of emotions and strive to develop internal genuine emotions that are deemed socially appropriate or desirable. She called these shared, often latent, social norms about appropriate emotions "feeling rules" (Hochschild, 1979, p. 563). ...
In recent years the notion of emotional labor or emotion labor has gained prominence as an analytically robust concept to explore language teacher emotions in both western and non-western educational settings. The first aim of this article is to examine the applicability of a western concept of emotion labor to the study of language teacher emotions in the Global South/s. Through a comparative case study, we examine how Ecuadorian English-language and Kichwa-language teachers managed emotions while undertaking virtual teaching at the beginning of Covid-19 pandemic. While emotion labor was useful for explaining the former's reported experiences, for the latter, it was only through the Indigenous concept of corazonar rooted in Andean philosophy and cosmology that we could capture their drastically differing accounts. From the perspective of Epistemologies of the South, we argue for a locally sensitive way of theorizing language teacher emotions. We also aim to illustrate the significance of casing and recasing (i.e., a recursive process of linking developing ideas and the evidence that researchers gather) in language teacher emotion research through the investigation of our own analytical processes.
... Thus, it must be acknowledged that the way interviewees described emotions in interviews could have differed from how they felt in the actual situation. The interpretations of emotions and the situations associated with them may have changed over time (see, e.g., Barsade & Gibson 2007;Hochschild 1979). However, as suggest, interviews can also provide an opportunity for detailed and nuanced descriptions of emotions. ...
This study investigates expectations of teamwork and related emotions as described by Finnish early childhood education practitioners. The data, which consist of video-cued interviews with 15 practitioners in early childhood education and care (ECEC), are examined with narrative-discursive analysis. Emotions are approached from a socio-constructivist perspective as narratively constructed. The results are presented as three narratives identified based on teamwork expectations: 1) narrative of inadequacy,2) narrative of injustice,and 3) narrative of support. The narratives describe how time constraints and unexpected changes in teamwork dictated from the top-down produce negative emotional narratives, as well as how the team’s expected support for each other evokes positive emotions and builds communality. The findings show that not only is teamwork an important emotional context in ECEC but also the limited possibilities for influencing teamwork practices evoke negative emotions that can affect the quality of teamwork and well-being at work in ECEC.
This study aims to review the diversified and extant literature on sustainable finance and the performance of financial institutions using the Bibliometric and Theories, Contexts, Characteristics, and Methodologies (TCCM) framework by selecting quality papers from the Scopus and Web of Science databases. The study shows that sustainable financing and financial institutions' performance is an emerging field of study, gaining momentum in emerging economies. The study presents top authors and journals, most productive countries, co-occurrence of keywords, and co-citation network by conducting bibliometric analysis. The study investigates major theories, methodologies, and independent and dependent variables used by the studies along with the context of the study. The study concludes that sustainable practices, sound relationships with all stakeholders, financial and non-financial information disclosure, and sound management practices enhance financial institutions' sustainable performance. The study will be a helpful yardstick for financial institutions' policymakers, regulators, and executives in their institutions' policymaking, regulation, and efficient operations. The study will motivate a business person to follow sustainable practices in their business. Besides, the study will be useful for the researcher and academicians in identifying future research discourse.
In researching experiences and understandings of suicide bereavement across diverse communities in Scotland, we expected to hear difficult, distressing, and painful narratives. However, one of the 31 in-depth qualitative interviews that we conducted was particularly and unexpectedly jarring. In this narrative, Freya explained how her ex-partner took his life after she escaped from his domestic abuse. This narrative produces a deep sense of discomfort in the interviewer, as her expectations about suicide bereavement are disrupted. Taking this discomfort as a starting point, we explore what this jarring encounter tells us about dominant and absent narratives of suicide. We interrogate how this narrative of suicide within the context of domestic violence perpetration bumps up against dominant narratives of a “male suicide crisis” and “relationship breakdown,” through which men are positioned solely as “victims.” Drawing on perspectives from feminist, affective, and reflexive qualitative research, critical suicide studies, and an abductive approach to analysis, we explore how attending to uncomfortable feelings that are generated within the research encounter can enable us to develop more complex, nuanced, and messy understandings of suicide.
Kurzfassung
Die Versorgung pflegebedürftiger Menschen in ihrer eigenen Häuslichkeit ist ein aktuell wie zukünftig hoch-relevantes Feld gesellschaftlich notwendiger Dienstleistungen. In der ambulanten Versorgung pflegebe-dürftiger Menschen werden haushaltsnahe Tätigkeiten und oft auch Betreuungsaufgaben durch Haushaltshilfen erbracht, die in der Regel keine spezifische formale Berufsqualifikation haben. Obgleich diese Beschäftigten eine gesellschaftlich wichtige Tätigkeit ausüben, die zugleich als besonders beanspruchend gilt, sind die konkreten psychosozialen Gesundheitsrisiken und -ressourcen dieser Beschäftigtengruppe kaum bekannt. Das von der BGW geförderte Projekt Psychosoziale Gesundheitsrisiken und -ressourcen im Bereich ambulanter haushaltsnaher Dienste (PsyGeRaH) widmet sich diesem Desiderat.
Zur Identifikation von Gesundheitsrisiken und Ressourcen wurden Expert:inneninterviews, Fallstudien und ein Expert:innenworkshop durchgeführt und im Rahmen einer Triangulation integriert ausgewertet.
Die Ergebnisse des Projekts zeigen, dass die Tätigkeit der haushaltsnahen Dienstleistung im Umfeld von Pflegebedürftigkeit eine Vielzahl von unterschiedlichen psychosozialen Risiken und Ressourcen aufweist, wobei speziell die Interaktionsarbeit mit den pflegebedürftigen Personen und ihrem Sorgenetzwerk als Tätigkeitsanforderung eine besondere Relevanz hat. Weiterhin zeigte sich, dass die Arbeit in Privathaushal-ten, gesundheitsorientierte Führung und Decent-Work-Kriterien zukünftig eine verstärkte Beachtung im Rahmen der Präventionsarbeit dieser Beschäftigtengruppe einnehmen sollten, damit Beschäftigte nachhaltig beschäftigungsfähig bleiben und gesundheitsorientiert häusliche Sorgenetzwerke entlasten können. Der Bericht schließt mit Handlungsempfehlungen, die sich sowohl an der Ressourcenentwicklung als auch der Reduzierung von Belastungen orientieren. Das Projekt wurde gemeinsam durch das Institut Arbeit und Wirtschaft (iaw), Universität Bremen, und das Institut für gesundheitsforschung und Bildung (IGB), Abteilung Pflegewissenschaft, an der Universität Osnabrück bearbeitet.
Abstract
Caring for people in need of care in their own homes is a highly relevant field of socially necessary services, both now and in the future. In outpatient care for people in need of care, household-related and often also care tasks are provided by home helps, who generally have no specific formal professional qualification. Although these employees carry out a socially important job that is also considered to be particularly de-manding, their specific psychosocial health risks and resources are hardly known. The project Psycho-soziale Gesundheitsrisiken und -ressourcen im Bereich ambulanter haushaltsnaher Dienste (PsyGeRaH), funded by the BGW, is dedicated to this desideratum.
To identify health risks as well as resources, expert interviews, case studies and an expert workshop were conducted and analysed in an integrated triangulation process.
The results of the project show that the work of domestic services in the context of care dependency has a variety of different psychosocial risks and resources, whereby interaction work with people in need of care and their care network is particularly relevant as a job requirement. Furthermore, it was shown that work in private households, health-oriented management and decent work criteria should be given greater attention in future as part of the prevention work for this group of employees. After all, home helps need support in order to remain employable in the long term and thus, relieve domestic care networks in a health-oriented manner. The report concludes with recommendations for action that are geared towards both the develop-ment of resources and the reduction of stress.
A frequent debate and misconception about Restorative justice (RJ) is whether it inherently requires harmed parties to exert emotional labor for the primary benefit of those who initiated harm. To explore this question, this chapter first defines and differentiates emotional labor—including extra pressure on members of historically resilient communities to educate or accommodate the feelings and needs of people who have caused harm—from emotional work, which involves shared investment for shared benefit. The chapter further explores types of harm and examines the role of harmed parties and those who initiated harm in healing one another through RJ. Finally, the chapter outlines the importance of facilitators and identifying suitability, pre-work, prompts, and resolution agreements to appropriately attend to healing labor.
This chapter contributes to a more nuanced understanding of the complex and often contradictory role of school leaders operating within a high-stakes performance culture of neoliberal schooling. By delving into the experiences of Adrian, the principal of Middle Park High School, this chapter builds upon earlier arguments in the book to illustrate some of the tensions and paradoxes inherent in balancing performativity demands with the pressing needs of disadvantaged students. Through a close examination of Adrian’s decision-making processes, the chapter offers a fresh perspective on some of the ethical dilemmas and trade-offs that school leaders may face. By revealing the complex nexus of compliance, resistance, and compromise, the analyses and discussions in this chapter challenge simplistic interpretations of school leadership and offer insights into the lived experiences of those navigating the complexities of contemporary education.
This book argues that our success in navigating the social world depends heavily on scripts. Scripts play a central role in our ability to understand social interactions shaped by different contextual factors.
In philosophy of social cognition, scholars have asked what mechanisms we employ when interacting with other people or when cognizing about other people. Recent approaches acknowledge that social cognition and interaction depend heavily on contextual, cultural, and social factors that contribute to the way individuals make sense of the social interactions they take part in. This book offers the first integrative account of scripts in social cognition and interaction. It argues that we need to make contextual factors and social identity central when trying to explain how social interaction works, and that this is possible via scripts. Additionally, scripts can help us understand bias and injustice in social interaction. The author’s approach combines several different areas of philosophy – philosophy of mind, social epistemology, feminist philosophy – as well as sociology and psychology to show why paying attention to injustice in interaction is much needed in social cognition research, and in philosophy of mind more generally.
Scripts and Social Cognition: How We Interact with Others will appeal to scholars and graduate students working in philosophy of mind, philosophy of psychology, social epistemology, social ontology, sociology, and social psychology.
Observers have noted that world politics is replete with shame. Whether they observe this concerning the apologies regarding past atrocities, the felt necessity for revenge after a humiliating defeat, the feelings that populist leaders find antithetical to the greatness of their nation, or the affective responses to the latter's election, shame seems to be ubiquitous. Vital to understanding the particular politics of this emotion is the concept of state shame. However, the origins, divergent effects, and social and moral roles of state shame are left obscure in International Relations (IR) scholarship, making the concept undertheorized and in need of further elaboration. The primary goal of this research is to (re)conceptualize state shame as a narrative on the social position of the state by building on insights developed by IR theory, sociology, and social psychology. Moreover, the article proposes four types of state shame narratives, namely situational shame, narcissistic shame, aggressive shame, and deferential shame, that can separately account for the divergent effects and social and moral roles that the emotion can be attributed with. These four types, and the politics that characterize them, aim to capture and explain lived practices and meanings that state shame can come to hold.
O presente artigo analisa as obras cinematográficas "Você não estava aqui" de Ken Loach e "O bom patrão" de Fernando León de Aranoa à luz das perspectivas do Capitalismo de Plataforma e da Sociologia do Trabalho. Ambos os filmes oferecem uma visão crítica das complexidades contemporâneas do mundo do trabalho, explorando a precarização, a desregulamentação dos direitos trabalhistas e o trabalho emocional. Loach destaca a falsa liberdade promovida pelo capitalismo de plataforma, expondo a exploração tecnológica, enquanto Aranoa revela o cinismo na liderança empresarial, criticando a instrumentalização das emoções. Com base em teorias de Antunes, Hochschild e Illouz, os filmes evidenciam transformações que afetam não apenas as condições materiais, mas também a saúde emocional e a subjetividade dos trabalhadores. Em última análise, instigam uma reflexão sobre os impactos da vileza apregoada pela atual configuração do sistema capitalista e a necessidade de repensar estruturas laborais em função de dimensão mais humanizada e equitativa.
This chapter analyses the strategies that retirement migrants living in Spain develop when they need long-term care. Over the last 25 years there has been a continuous flow of elderly Europeans settling in Spain. During the initial stage of their arrival, they develop a lifestyle focused on active leisure and contact with nature. As these migrants grow older, some gradually lose their personal autonomy, which in turn leads to a greater demand for care. The results obtained from the qualitative methodology show a scenario in which this group’s need for care is multifactorial and, therefore, quite complex. International retirement migrants (IRMs) are confronted with a fractured mosaic of resources including different care services provided by the market, families, informal networks (friends and neighbours), third sector organisations and different levels of public administration. IRMs, in particular, prioritise health care over social care. Their strategies are determined by their personal, family and social circumstances, as well as by the regulatory frameworks governing the social protection systems in their countries of origin. Thus, this group is heterogeneous both in terms of their origins and the solutions available to them in terms of meeting their needs for care.
Fear is regularly cited as a typical example of a ‘negative emotion’. The present article considers alternative perspectives, seeking to develop a theoretical framework that takes into account the possibility of perceiving fear as an emotion that can carry ‘positivity’. As a test case of a possible positive function of fear, I analyse the religious discourse surrounding fear in Israeli ultra-Orthodox society, where fear is often regarded as a positive emotion. I argue that the ‘positive’ traits that the ultra-Orthodox ascribe to fear can be employed as a model for elucidating the ‘positive’ functions of fear in other contexts as well.
The article’s first two parts are devoted to clarifying the relativist stance regarding the essence of fear and presenting the test case of religious fear. In the following parts I isolate three perspectives offered by the religious approach that may also shed light on a general understanding of how fear operates as a ‘positive’ emotion: (1) broadening the range of reactions to fear beyond the ‘fight or flight’ response; (2) the epistemological function of fear in constructing truth and knowledge; (3) the possibility that the very experience of fear can be framed and felt as positive. In conclusion, I will argue that the case of fear shows that the broad categorisation into ‘negative’ and ‘positive’ within the emotional realm may impair the theoretical and scholarly understanding of emotions, and I will propose an alternative approach to this categorisation.
One common context in which victim-survivors disclose their experiences online is in online communities of peers (O’Neill, Int J Crime Justice Soc Democr 7(1):44–59. https://doi.org/10.5204/ijcjsd.v7i1.402, 2018). Although several studies have examined such online communities in the aftermath of sexual violence, few have explored how and why victim-survivors use and form these communities through qualitative interviews. This chapter explores this phenomenon, which I describe as ‘speaking in’, and extends the arguments posed in the two preceding chapters by discussing how survivors form communities, and the implications that can arise from disclosing in them. The discussion also provides further insights into how online communities form, why victim-survivors use them, and why anonymity is important to some people making disclosures. To do this, the chapter draws from content analysis of posts made to an online community on Reddit, as well as qualitative interviews with victim-survivors who had disclosed in these types of community contexts.
Archives and Emotionsargues, at its most fundamental level, that emotions matter and have always mattered to both the people whose histories are documented by archives and to those working with the documents these contain. This is the first study to put archivists and historians—scholars and practitioners from different settings, geographical provenance, and stages of career—in conversation with one another to examine the interplay of a broad range of emotions and archives, traditional and digital, from the eighteenth to the twenty-first centuries across national and disciplinary borders.
Drawing on methodologies from the history of emotions and critical archival studies, this book provides an original analysis of two interconnected themes through a selected number of case studies: the emotional dynamics affecting the construction and management of archives; and the emotions and their effects on the people engaging with them, such as archivists, researchers, and a broad range of communities.
Its main message is that critically investigating the history and mechanics of emotions—including their suppression and exclusion—also being conscious of their effects on people and societies is essential to understanding how archives came to hold deep civic and ethical implications for both present and future. This study thus establishes a solid base for future scholarship and interdisciplinary collaborations and challenges academic and non-academic readers to think, work, and train new generations differently, fully aware that past and present choices have—and might again—hurt, inspire, empower, or silence.
This article investigates gendered differences in emotion work in contemporary Australian society by examining family-oriented emotion work. We examine the ways parents in heterosexual relationships perform emotion work for their children and their partners through qualitative, semi-structured interviews, focusing on changing experiences and shifting structuration processes around gendered norms and emotional inequality. We found some evidence of continuing gender essentialism and hegemonic-masculine behaviours. Female respondents were more likely to perform regular emotion work and adopt empathic attitudes towards their children, as well as manage their own emotions concerning their partners. Many respondents believed that these gender differences were ‘innate and natural’. However, more progressive inclusive-masculine behaviours were evident in men managing their own emotions, seeking more emotional engagement, and performing more caring than authoritative emotion work for their children. It was also evident in men and women both performing numerous forms of care and interpersonal emotion work for each other (that is, their partners). This study points to the emergence of more fluid structuration and ‘softer’ forms of gender social constructionism, in place of the ‘harder’ constructionism and gender essentialism predominant in prior studies.
What emotions do affectively polarized individuals report, and how ? While affect is a broad term, research suggests that different emotions predict distinct political behaviors. Therefore, it is vital to understand what emotions partisans report. However, as research on motivated reasoning suggests that people process information consistent with their partisan mind, I argue that they may not necessarily report the emotions they feel. Instead, they may ascribe normatively desirable emotions to their ingroup and normatively undesirable emotions to opposing outgroups. Doing so makes their ingroup distinct from and superior to outgroups. This article develops and showcases this argument. I analyze data in which affective polarization was likely high—interviews with radical‐right voters conducted before a major election—to illustrate what emotions partisans report and how . The discussion invites future research to test how affective polarization correlates with single emotions and whether partisans strengthen polarization by how they talk about emotions.
It is suggested that emotional states may be considered a function of a state of physiological arousal and of a cognition appropriate to this state of arousal. From this follows these propositions: (a) Given a state of physiological arousal for which an individual has no immediate explanation, he will label this state and describe his feelings in terms of the cognitions available to him (b) Given a state of physiological arousal for which an individual has a completely appropriate explanation, no evaluative needs will arise and the individual is unlikely to label his feelings in terms of the alternative cognitions available. (c) Given the same cognitive circumstances, the individual will react emotionally or describe his feelings as emotions only to the extent that he experiences a state of physiological arousal. An experiment is described which, together with the results of other studies, supports these propositions.
There is an ambivalence toward ritual in social science. On the one hand, it is seen as immensely valuable to the individual and to society. On the other hand, there is an underlying feeling that ritual is impotent. This paper presents a theory of the distancing of emotion which integrates the positive and negative orientations toward ritual. The theory links ritual to the process of catharsis of repressed emotion, which subsumes the positive orientation. The theory also suggests that when ritual is either over- or underdistanced, it will be seen either as meaningless, in the case of overdistancing, or tension-producing, in the case of underdistancing, which subsumes the negative orientation toward ritual. The relationship between this theory and Freud and Breuer's theory of repression and catharsis is described. Finally, some evidence from ethnology is reviewed which relates sense of well-being, distancing, and catharsis in funeral rites and in curing rituals.
This paper explores convergences between symbolic interactionism and exchange theory in four major areas: (1) both theoretical orientations assume the operation of constructive mental processes when actors act toward their environment; this assumption is explicitly stated by symbolic interactionists and implied in exchange-theoretical propositions dealing with valuation, decision-making or justice; (2) exchange theory implies processes akin to G. H. Mead's "self" and "generalized other" in the sense that interaction in exchange requires persons to imaginatively assume the roles of others and view themselves in terms of the conceptions of others; (3) in both perspectives social organization is viewed as emerging from constructed individual acts "fitted" to one another; such "elementary" interactions give rise to institutional modes of behavior which, once established, exist as a reality sui generis over and against the individual actors; (4) in both perspectives social dynamics is conceived in dialectic terms, arising out of contradictions between micro- and macro processes and inherent tendencies in social organization toward inconsistency, conflict and change. It is proposed that a possible synthesis between exchange theory and symbolic interactionism can begin by postulating a dialectical process in which objective realities become subjectified by actors and subjective meanings become objectified in social institutions. A synthesized theory based on such general postulates can be empirically tested when (a) the concrete "subjective" and "objective" contingencies which make acts meaningful for the actors are posited and empirically indicated and (b) longitudinal observations show changes in some of these contingencies so that predictions about behavioral changes can be made.
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Il est depuis longtemps reconnu que la vie affective de l'homme normal subit, surtout pendant l'enfance, une sorte d'organisation résultant d'une suite de transformations. On n'a cependant pas pris la peine de formulaer exactement les observations faites, ni d'en interprêter les conséquences avant Kant et Herbart. Ceux-ci ont aussi attiré l'attention sur la question de la différence entre émotions et passions.L'article ci-dessus traite de ces problémes et les examine d'une manière critique, ainsi que les concerne, en Allemagne, en France, en Amérique et en Angleterre. On constate que, pendant le XIXe sid̀e, peu de progrès ont été réalisés dans ce domaine important de la psychologie, surtout à cause de la tendance dominante à ne pas tenir compte de la structure mentale, ou la décrire uniquement par l'application du terme “idées”. L'” Essai sur les passions” de Ribot, montre peu de progrés sur Kant et Herbart. Depuis le commencement du XXe sièle, il s'est, il s'est produit un revirement dans ce domaine des investigations, surtout grâce à la doctrine psychoanalytique des completes, à la théorie de Stout sur les “sentiments”, à l'étude du caractèr, de ses tendances, de son développement, de sa différentiation, et son organisation systématique dans un champ de plus en plus vaste.ZusammenfassungDass das Affektleben des Menschen eine Art Umformung durchmacht, besonders während der Kimderjahren, ist Kinderjahren, ist seit langem bekannt. Man hat nicht die erforderliche Mühe genommen die Beobachtungen richtig darzustellen und die tatsächlichen Ergebnisse zu interpretieren.Auch das Problem über den Unterschied zwischen Affekten und Leidenschaften, obgleich es in der philosophischen Litteratur bereits öfters aufgeworfen ist, wurde nicht mit der nötigen wissenschaftlichen Exaktheit untersucht.der obige Aufsatz will diese Fragen prinzipiell behandeln und die diesbezügliche deutsche, französische, englische und amerikanische Litteratur wichtigen Gebiete der Psychologie während des 19ten Jahrhunderts wesentliche Fortschritte nicht nachzuweissen sind, vor allem wegen des herrschenden Gebrauchs, die psychischen Strukturen ausser Acht zu lassen, sie lediglich durch Anwendung des Begriffs “Ideen” zu beschreiben.Ribot in seiner “Essai sur les Passions” ist kaum weiter gekommen als Kant und Herbart. Seit der Jahrhundertwende ist auch eine Wendung in diesem Forschungsgebiet eingetreten, hauptsächlich durch die psychoanalytische Lehre von den Komplexen und durch Stouts Theorie der “sentiments” und durch das Stadium des Charakters, seimne Dispositionen, sein Wachsen, seine Differenzierung und seine Einghederung in immer umfasserenderen Systemen.