Article

Collective Feelings: Or, the Impressions Left by Others

Authors:
To read the full-text of this research, you can request a copy directly from the author.

Abstract

This article examines ‘collective feelings’ by considering how ‘others’ create impressions on the surfaces of bodies. Rather than considering ‘collective feeling’ as ‘fellow feeling’ or in terms of feeling ‘for’ the collective, the article suggests that how we respond to others in intercorporeal encounters creates the impression of a collective body. In other words, how we feel about others is what aligns us with a collective, which paradoxically ‘takes shape’ only as an effect of such alignments. The article considers different examples of racism in which a particular other is held in place by being aligned with other others. The ‘moment of contact’ is shaped by past histories of contact, which allows the proximity of a racial other to be perceived as threatening, at the same time as it re-shapes the bodies in the contact zone of the encounter. Feelings rehearse associations that are already in place, in the way in which they ‘read’ the proximity of others, at the same time as they establish the ‘truth’ of the reading. The article extends its analysis by showing that bodily proximity is not required to create the impressions of others, and offers an analysis of ‘collective feelings’ within virtual communities of global nomads. Proximity does not require physical co-presence: the collective can ‘surface’ through giving up on local attachments (where the screen becomes a substitute for the skin). The article concludes that collective feelings are not feelings that the collective ‘has’, as if the collective was a subject. Rather the collective is an effect of the impressions left by others on the surfaces of skins.

No full-text available

Request Full-text Paper PDF

To read the full-text of this research,
you can request a copy directly from the author.

... Notre protocole méthodologique repose sur l'articulation d'approches multiples tant que le fonctionnement et la composition de l'interface dépendent de différents acteurs et de divers 60 moyens à leur disposition (Chapelon et al., 2008 (Laketa, 2016), en mesure de jouer un rôle crucial dans l'orientation des pratiques quotidiennes des usagers (Laketa, 2018). Nous entendons par l'affect, les émotions qui se fixent (stick) sur les espaces et qui ne sont pas sans conséquences sur la construction (ou la déconstruction) des limites entre les usagers et les lieux fréquentés (Ahmed, 2004) ...
... Anderson & Holden, 2008;Audas, 2011;Bigando, 2006;Bochet & Racine, 2002;Casey, 2001;Damery, 2008;Faburel et al., 2014;Feildel, 2010Feildel, , 2013Labussière, 2009;Lynch, 2008;Martouzet, 2002;Thrift, 2004). Et par conséquent, l'affect ne demeure pas moins un critère afférent dans la construction (ou la déconstruction) des limites ou (liens) entre sujets, espaces, et objets spatiaux en mutation et mouvement (Ahmed, 2004). La dimension affective de l'espace réfère aux facultés d'émotions et des états d'âme vécus (plaisir, calme, nervosité, ennui, irritation, etc.), à travers lesquelles un lieu spécifique est éprouvé, expérimenté et nous est donné en forme d'affectivité ou d'émotion spatiale. ...
... et plus largement 102 Ce propos repose sur l'idée que « les affections (affectiones) du corps qui augmentent ou diminuent, aident (augetur) ou contrarient (coercitur) la puissance d'agir de ce corps, et en même temps (et simul) les idées de ces affections » (Spinoza et al., 1964) 214 encore confère des significations aux lieux, comme le suggère Cloke et al. (2008) « places are made meaningful only by the embodied and emotional interactions » (Cloke et al., 2008). Donc ce sont les interactions affectives qui forgent les limites entre l'individuel et le social (Ahmed, 2004(Ahmed, , 2013. Dès lors, la dimension affective de l'espace est simultanément une dimension conséquente de l'organisation spatiale, et potentiellement productrice d'organisations socio-spatiales, notamment à travers les modalités dont elle détermine, des différences (Thomas, 2005), les mouvements dans l'espace (Ahmed, 2004), ainsi que les distances et les proximités sociales et spatiales (Goffman, 1967(Goffman, , 1974(Goffman, , 1990(Goffman, , 2009Hall, 1959;Hall et al., 1968). ...
Thesis
Cette thèse interroge les dynamiques territoriales et socio-spatiales de l’agglomération de Beyrouth, en partant de lieux chargés de symboliques et de significations fortes pour comprendre comment se déploient les individus dans la ville. Elle porte le regard sur un espace constituant une interface entre trois quartiers de la ville dont les composantes communautaires, religieuses et politiques sont bien identifiées. En privilégiant une approche relationnelle, où les mobilités et les pratiques spatiales sont au centre de l’observation du fonctionnement de l’espace, cette thèse fait l’hypothèse que l’interface produit des systèmes territoriaux originaux de contact, ainsi que des lieux et des moments de rencontres inattendues, qui contestent les représentations de fragmentation et d’enclavement qui prédominent les rhétoriques de la ville de Beyrouth. En croisant des perspectives disciplinaires variées en géographie, aménagement, architecture et sociologie, cette thèse croise plusieurs méthodes qualitatives comme l’observation directe, indirecte et participante des lieux, des enquêtes par questionnaires et des entretiens approfondis auprès des usagers de cette interface. Elle montre que c’est un espace complexe, un-entre deux où se déploient différentes formes de territorialités et de rapports aux lieux, non réductibles à un modèle territorial stable et bien déterminé. Cette approche est aujourd’hui d’actualité autant pour Beyrouth que pour d’autres villes, parce qu’elle permet de déconstruire les imaginaires et les lectures binaires et simplificatrices de la grande fragmentation des espaces urbains et des métropoles.
... In reviewing the data assigned, the codes were reorganised to map men's emotions across the relationship, the break-up and in the aftermath of the partnership ending. Social constructionist masculinities framework (Connell, 2005) in combination with theories of emotions as being evoked as an integral part of performance (i.e., residing outside individuals and produced through social interactions) (Ahmed, 2004a), guided our analyses for inductively deriving the thematic findings: (1) emergent distressing emotions, (2) overwhelmed by mixed and weighty break-up emotions and 3) understanding and transitioning after-burn emotions. OLIFFE et al. 6 Age ( ...
... This censoring was relational, wherein Harvey's efforts for reading (and responding to) emotions in others, and self-managing his own, responded to the feelings experienced and expressed by significant others. As Ahmed (2004a) suggests, emotions come from without and move in (rather than from within isolated individuals), whereby emotionality is 'a responsiveness to and openness towards the worlds of others' (p. 28). ...
... Men's emergent distressing emotions revealed how affective realities and processes for recognising feelings were bound to and bundled with what participants already knew about being a man as well as intimate relationships and their current partnership (Ahmed, 2004a). Established, and then working with shifting relational dynamics ranged from difficult to highly stressing wherein participants tried to deny and/or norm emergent distressing emotions (realities). ...
Article
Men’s emotions in intimate partner relationships have received little research attention. The current interpretive descriptive study included 30 Canadian‐based men to address the research question: What are the connections between masculinities and men’s emotions in and after intimate partner relationships? Three inductively derived themes included emergent distressing emotions wherein participants’ predominance for holding in abeyance their concerns about the relationship manifested varying levels of emotional stoicism. Within this context most men denied or downplayed and did not express their emotions. When the relationship broke, men were overwhelmed by mixed and weighty break‐up emotions comprising diverse and often‐times discordant emotions, including sadness, shame, anger, regret and guilt, calling into question men’s rationality for deciphering and expressing what was concurrently but inexplicably felt. Shame and anger were prominent emotions demanding the participant’s attention to all that happened in and at the end of the relationship. In the third theme, understanding and transitioning after‐burn emotions, participant’s grief levered their efforts, including soliciting professional help for deconstructing, reframing and expressing their emotions in the aftermath of the partnership ending. The findings contextualise and in some instances counter claims about the utility of men’s emotional stoicism by mapping participants’ feelings in and after intimate partner relationships.
... Ergo er det av betydning å ta lokaljournalisters følelser i betraktning i forsøket på å forstå spenningsdimensjoner i den lokaljournalistiske hverdagsverdenen. Fenomenologisk sett er følelser alltid rettet mot noe eller noen (Ahmed, 2004a (Bo og Jacobsen, 2017Dankertsen, 2014;Ahmed, 2004a;2004b). ...
... Ergo er det av betydning å ta lokaljournalisters følelser i betraktning i forsøket på å forstå spenningsdimensjoner i den lokaljournalistiske hverdagsverdenen. Fenomenologisk sett er følelser alltid rettet mot noe eller noen (Ahmed, 2004a (Bo og Jacobsen, 2017Dankertsen, 2014;Ahmed, 2004a;2004b). ...
... Sitatet er nok et eksempel på hvordan følelser distribueres (jf. Ahmed, 2004a) i redaksjonene. Forandring kan vaere gledelig, ikke bare kaotisk -saerlig når man opplever seg som en del av et lag som får noe til. ...
Full-text available
Book
The Norwegian local journalism has gone through critical changes during the last years, due to digital transformation and economical decline. Journalists experience the tension between tradition and innovation. This thesis scrutinizes how local journalism actors experience their professional everyday life and their vocational role in a time of digital changes. It further explores which tensions the intersubjective experiences carry. Data from semi-structured interviews with 16 local journalists and editors forms the basis for the research, and the theoretical framework is everyday sociology, with emphasis on the sociological phenomenology of Alfred Schutz and Berger & Luckmann. Methodologically, the study follows a sociological phenomenological approach. The thesis shows how changed working conditions affect the perceived meaning of work, the professional understanding, the perception of audience and journalistic quality, as well as the significance of the community in local journalism. Through the concepts of “relevance system” and “relevance structures” the analyses show how ideal-typical “traditional anchored” and “digital oriented” local journalists divergently hierarchize perceived meaning, professional values and journalistic relevance. While the traditionalists emphasise a critical, demarcated and autonomic professional role, the digital oriented journalists underscore public-mindedness, service orientation and storytelling. In addition, the analyses reveal that the measurability of online readership leads to a diminished focus on locally framed journalism. Increased demands of work effort and efficiency cause a tension between desktop reporting and fieldwork. This change strains the proximity affordance, which traditionally has been the distinctiveness and strength of local journalism. Everyday working demands also lead to resignation and declined attachment among a large part of the journalists. In an overall perspective, the analyses point towards a tension between what is measurable – the quantified online readership, and what cannot be measured – the social significance of local journalism. The thesis suggests that the local mission of local journalism is weakened, that professional values are under pressure and that the news production is becoming more commercialized.
... In her concept of affective economies, she understands affect as effect of the circulation of objects and signs: "the more signs circulate, the more affective they become" (Ahmed, 2004b, p. 45). Ahmed's (2004a) notion of collective feelings is moreover helpful to understand how affect works in narratives to secure or deny belonging. She argues that "we need to consider how ...
... Employing different discursive strategies, they defended attachment-parenting practices, the community, and its members. Borrowing from Ahmed (2004a), emotional attachment to attachment parenting characterized these responses; they had already formed an attachment "as a love for those others who are 'with me' and 'like me"' as long-time members of the community (p. 36). ...
... Other followers reported stomach aches caused by the "attack" on Marcia and others. Ahmed (2004a) considers how collective identities are produced on the basis of discourses of feeling-in-common, even in virtual contexts. Proximity is created "through the very 'impressions' we make of others, which transforms others into objects of feeling" (p. ...
Full-text available
Thesis
In this thesis, I investigate the German-speaking attachment-oriented parenting community on Instagram. Focusing on a debate about new-right activities in the community, I analyze how motherhood (self-)conceptions were discursively entangled with questions of resistance to and tolerance of the new right. Two questions guide my thesis: 1) How was attachment-oriented motherhood conceptualized in the debate? How were these conceptions classed and racialized? 2) How did the community produce openness for the appropriation by the new right? How did the community resist appropriation? To answer these questions, I conduct a critical discourse analysis of 45 Instagram posts and their comment sections. My thesis is grounded in motherhood theories, in particular Hays's intensive mothering, and theories that take seriously the intersectionality of power structures. I also refer to Skeggs's theory on gender, class, and respectability, and work on whiteness and femininity by Ahmed and Shome. I find diverse conceptions of attachment-oriented motherhood that differed with regard to their resistance to and reinforcement of intensive motherhood and far-right ideologies. Resistant motherhood concepts sought collective action and mobilized mothers' responsibility for the opposition against the new right. Investment in the respectability of attachment-oriented motherhood on the other hand obstructed the discussion about new-right activities, diverting attention away from politics. Concepts of motherhood from New-Age community members not only tolerated far-right ideology, but at times even reproduced it, in particular in the concept of conspiritual motherhood.
... The partiality may also be triggered by the portrayal of the male character as silent, patient, and defeated; consequently, the dead phone arouses sympathy for the male figure who is depicted as weak. The emotions were aroused possibly because of EDJ's skills in writing, and her skill in moving her reader emotionally reinforces the proposition of Ahmed (2004,) who said that "emotions do things, and work to align individuals with collectives -or bodily space with social space-through the very intensity of their attachments" (p. 33). ...
... Referring to Ahmed's statement, the emotions that are evoked in the mini fiction have 'worked' and given birth to comments that can also be emotional in a wider and collective space. In other words, EDJ as a mini-fiction writer, as shown by the sample comments above, has succeeded in building what is called "the textuality of emotions" (Ahmed, 2004). EDJ's responses to these comments also tend to show confirmation of the emotions that arise. ...
Full-text available
Article
This paper examines the social meanings from interactions of a Facebook group which posts mini fictions in the Sundanese language. The examination was more specifically focused on comments for mini fiction posts written by a woman writer. Following the idea of locality as essentially ‘a situatedness’ (Ahmed, 2000), the study framed the interactions as locality and situated the locality as it intertwines and intersects with more global issues. The study began by selecting mini-fictions in the Sundanese language that received at least 100 comments from their readers. Interactions arising from comments about the selected texts were examined to situate the intertwine of locality in the texts and the more global responses in the comment sections. Selected interactions were then examined using a Hallidayan critical discourse analysis. Taking situatedness as the focus, the analysis indicates that interpersonal themes attracted comments where locality and globality are situated to construct irony where locality pales in the face of globality. Therefore, it seems that more efforts should be made to strategically situate locality in a more vantage point in the global world.
... The woman's account of how she perceived the scent of apples and how fetching a jar of jam from the pantry made her feel also illustrates the performative nature of emotions. Sara Ahmed (2004a;2004b;2010) argues against distinguishing sensory experience and emotions as separate categories and suggests instead the concept of "impression." The smell of apples and the feelings experienced when fetching a jar of jam had made such "impressions" on the respondent that she had tried to relive these childhood memories at other times in her life. ...
... As many scholars have noted, emotions are located both in bodies and spaces (Ahmed 2004a;Frykman & Frykman 2016;Reckwitz 2012;Scheer 2012). Emotions therefore take place within and around the body as it moves through specific spaces, interacting with other bodies, as well as with objects. ...
Full-text available
Article
In recent years, references to "old-fashioned pantries" and "classic root cel-lars" have regularly popped up in real estate ads across Sweden as a potential selling point for people seeking new homes. The use of the words "classic" and "old-fashioned" indicates a shift in the thinking about traditional food storage spaces. In this article, we explore the recontextualisation and emotion-alisation of traditional food storage spaces in Swedish society. We base our analysis on an open-ended questionnaire on food storage, preservation, and household preparedness directed to Swedish households. We investigate how our respondents have recounted and shaped embodied memories in the act of writing about past food storage: the different spaces, times, people, practices , emotions, and objects. Viewing these acts of remembering and writing about past food storage as emotional practices has led to an understanding of how emotional experience in the past is reinterpreted in the present. Seeing these acts as emotional practices illustrates the relational nature of emotions , where longing for past food storage spaces is one way to reflexively deal with contemporary issues by managing everyday life. Finally, we argue that reflexive nostalgia helps to create and interpret emotions-making past and present food storage meaningful.
... Some authors like Massumi (1996) differentiate among affect (presocial entity), feeling (individual) and emotion (social). Meanwhile, other authors, such as Ahmed (2004a) and Sauer (2019), consider that the terms 'affect' and 'emotion' can be used indifferently because of the difficulty of determining the beginning and end of each. Following this last approach, we consider affects as emotions that are located between and through the corporeal, the individual and the social (Wetherell 2012;Ahmed 2004b). ...
... Love as a sticky force that unites us, also draws us apart from the migrant (Muslim 13 ) man, a 'fearsome other' whose objective is thought to be the destruction of Western society, Vox's object of love. This affective practice, this emotion, shapes and modifies the identity of Muslim men (Ahmed 2004a). However, Spanish women are also emotionally modified. ...
Article
In this article, we aim to explore how affects work within and through gender discourse in the Spanish far right. We address two burning topics: the connection of (anti)gender and far-right politics and the political potential of affects. Opposing traditional views, we argue that far-right groups are not exclusively driven by hate. In Vox leaders’ speeches, love appears as a political affective narrative with political effects. Love brings the ‘us’ together while creating an affective and political border between the ‘objects of love’ (nation, family, equality and men) and the ‘objects of hate’ (feminism, immigration, gender and sexual pluralism).
... The English word emotion comes from the Latin word, emovere, meaning 'to move' (Ahmed, 2004, p. 28). Over the past two decades, scholars have challenged the notion of emotions as interior, individual phenomena, showing instead how emotions construct social bonds (Ahmed, 2004;Berlant, 2004Berlant, , 2011Lutz, 1988;Nayak, 2017). Emotions can 'move' social groups closer together or further apart as well as delineate boundaries between the personal and the social (Ahmed, 2004). ...
... Over the past two decades, scholars have challenged the notion of emotions as interior, individual phenomena, showing instead how emotions construct social bonds (Ahmed, 2004;Berlant, 2004Berlant, , 2011Lutz, 1988;Nayak, 2017). Emotions can 'move' social groups closer together or further apart as well as delineate boundaries between the personal and the social (Ahmed, 2004). ...
Full-text available
Article
Geographers have increasingly attended to the role of emotion in geopolitical encounters and the geopolitics of cross‐border infrastructure projects. While scholars have theorized fear as an emotion produced by elite geopolitical discourses and encounters between bodies, we know much less about how infrastructure’s materialities provoke fear and anxiety. Furthermore, key distinctions between anxiety—or a psychological state of insecurity and unease—and fear, which is attached to a specific target object, are still not fully understood. Focused on the uncertainties over China’s Belt and Road Initiative (BRI), we develop the concept of sovereign anxiety—a generalised condition of unease over the security of one's political community—to account for how the BRI generates not only the hard materials of infrastructure (e.g., roads, dams, and pipelines), but also the social practices of affect and emotion. Sovereign anxiety, we argue, is heightened by the absence of transparency over China’s infrastructure investments in Myanmar. In this paper, we trace how sovereign anxiety is variously experienced and grounded in peoples’ observations, personal biographies, social histories, and sense of community belonging. We also identify three themes by which fears of the BRI are articulated: relations, roads, and resources. This article contributes an emotional geopolitics perspective to grounded studies of the BRI, while demonstrating the geopolitical significance of attending to the emotional lives of infrastructure, both in relation to the BRI and beyond.
... 21 But feminist scholars have also been wary of affect, given the traditional gendering of the emotion/rationality divide, and questioned the idea that affect exists in an individual realm outside of social and political structure, creatively mobile and free-flowing. 22 The cultural theorist Sara Ahmed (2004Ahmed ( , 2015, for example, has argued that affect often "sticks" to already existing identities and institutions; affect does not go "in, " or indeed come from "outside of " the individual or the social; rather the very circulation of emotion creates boundaries between outside and inside, and allows different objects, structures, or bodies to take shape for us. Emotions may powerfully assert a resistant, "felt truth" or reality, but they can also "attach us to the very conditions of our subordination" (2015,17). ...
... 21 But feminist scholars have also been wary of affect, given the traditional gendering of the emotion/rationality divide, and questioned the idea that affect exists in an individual realm outside of social and political structure, creatively mobile and free-flowing. 22 The cultural theorist Sara Ahmed (2004Ahmed ( , 2015, for example, has argued that affect often "sticks" to already existing identities and institutions; affect does not go "in, " or indeed come from "outside of " the individual or the social; rather the very circulation of emotion creates boundaries between outside and inside, and allows different objects, structures, or bodies to take shape for us. Emotions may powerfully assert a resistant, "felt truth" or reality, but they can also "attach us to the very conditions of our subordination" (2015,17). ...
Article
This article explores the tactile poetics of the Aeneid and their potential for feminist readings of the poem. From Amata, to Dido, and Venus, tactility is connected to volatile feminine bodies and irrational, pathologized emotions. But Vergil also uses touch as a device for the intimate transmission of affect between poem and a reader, a way of engaging our bodily senses and “touching” our minds (mentem tangere). Yet the postcritical focus on affect has often been critiqued as lacking feminist political bite. Does reading the Aeneid for sensual and affective intimacy preclude coolly detached critique of its power structures?
... These experiences are consistent with Buddhist accounts of non-discursive insights, or what Fabio Rambelli calls the 'nonhermeneutic dimension ' (2007: 89), that can arise through meditative techniques. As these experiences are engendered through human-Mindar encounters, they also illustrate how the imagination is produced through a relational effect emerging between rather than merely within the interiority of subjects, human or otherwise -a key contribution that studies of 'affect' (Ahmed 2004;Navaro-Yashin 2009) have made to work on emotion. ...
... 3 Further popularizing the relation between robots and Buddhist principles is the work of roboticist Masahiro Mori, who in his famous The Buddha in the robot (1981 [1974]) explained how Buddhist philosophy came to guide his design approach to robotics. 4 In describing a relation between affect and emotion as distinct but also dynamic and mutually constitutive, we follow work by Ahmed (2004), Navaro (2017), Wetherell (2012), and White (2017), who critique distinctions made by Massumi (2002). 5 Mindar was initially displayed to the public for a period of two months in the spring of 2019. ...
Full-text available
Article
As part of a surge in technologies with so‐called ‘artificial emotional intelligence’, robotics engineers and Buddhist monks in Japan have developed an android bodhisattva to deliver teachings at a popular Zen temple. Like many recent robots in Japan, the android is designed to impact visitors’ feelings. For this reason, it can be called a ‘technology of affect’. In order to communicate how new affective technologies are facilitating intimacy in human‐machine relations in Japan, we employ the concept of ‘disassembling’. By conceptually disassembling technologies of affect and placing them in performative contexts, we show how technologies of affect also disassemble established associations between artificial agents and the feelings they evoke in popular imaginaries. We argue that identifying these disassembling processes helps demonstrate how emerging AI technologies can engender social change at the level of affect through evocative depictions of machine emotion. Modéliser l'émotion, perfectionner le cœur : désassembler les technologies de l'affect avec un bodhisattva androïde au Japon Résumé Dans le cadre de l'essor des technologies dotées d'une « intelligence émotionnelle artificielle », des ingénieurs en robotique et des moines bouddhistes au Japon ont mis au point un bodhisattva androïde pour dispenser des enseignements dans un temple zen populaire. Comme beaucoup de robots récents au Japon, l'androïde est conçu pour avoir un impact sur les sentiments des visiteurs. C'est pourquoi on peut le qualifier de « technologie de l'affect ». Afin d'expliquer comment les nouvelles technologies affectives facilitent l'intimité dans les relations homme‐machine au Japon, les auteurs utilisent le concept de « désassemblage ». En désassemblant conceptuellement les technologies de l'affect et en les plaçant dans des contextes performatifs, ils montrent comment les technologies de l'affect désassemblent également les associations établies entre les agents artificiels et les sentiments qu'ils évoquent dans l'imaginaire populaire. Les auteurs soutiennent que l'identification de ces processus de désassemblage aide à démontrer comment les technologies émergentes de l'IA peuvent engendrer un changement social au niveau de l'affect par le biais de représentations évocatrices de l'émotion des machines.
... Including culturally-diverse community leaders into the initial pandemic outreach planning process would be a useful step to ensure the efficacy of Government public health approaches, as well as making it a default that all health information is translated into multiple languages that reflect the increasing multi-culturalism of NZ society. Another consequence of this low level of social capital with that later-life migrants often felt left out of the wider "we" (Ahmed, 2004) being cultivated through national pandemic measures. This finding challenges the inclusiveness of the New Zealand Government's response widely described elsewhere (Claridge, 2020;Liu and Ran, 2020;Spoonley et al., 2020). ...
Full-text available
Article
Later‐life migrants, as older people living away from their home nations, occupy multiply‐precarious positions in relation to national COVID‐19 pandemic responses. Concern has particularly centred on this group's increased risk of social and linguistic exclusion. We explore the perspectives of later‐life older Chinese and Koreans living in New Zealand during the nation's COVID‐19 lockdown of 2020. This paper presents a sub‐analysis of culturally‐matched interviews conducted with 3 Korean and 5 Chinese later‐life migrants. These participants are a sub‐sample of a larger qualitative interview study comprising 44 interviews. A social capital approach has been used to aid conceptualisation of participants' experiences and a reflexive thematic approach guided analysis. Despite their underrepresentation in national response efforts, Chinese and Korean later‐life migrants resourcefully participated in ethnically‐specific pandemic initiatives. Three themes identified were: (1) taking it seriously (2) already digitally literate (3) challenges and difficulties. Older Asian migrants engaged in a range of creative strategies to stay connected during COVID‐19 lockdowns which drew heavily on pre‐existing social capital. Future pandemic responses should seek to improve connectedness between the national government COVID‐19 response and older Korean and Chinese later‐life migrants.
... Al investigar el solapamiento entre misoginia y afecto, es posible discernir la pegajosidad afectiva de la misoginia. La misoginia es pegajosa en cuanto a que genera unos sentimientos y emociones viscerales que se encuerpan y se sienten a través de la piel (Ahmed, 2004b). Para estudiar cómo maniobra y qué produce la misoginia pegajosa, es necesario prestar atención a los lugares donde su pegajosidad incrementa, es decir, donde se acumula en mayor medida, como, por ejemplo, en los espacios de entretenimiento nocturnos como los bares y discotecas, debido a ser espacios donde se consume alcohol y se pueden dar ocasiones de acoso y violencia. ...
Full-text available
Article
En los últimos años ha aumentado el interés por el estudio de la misoginia, como consecuencia de los cambios sociales relacionados con la visibilización y denuncia de este problema, de la emergencia de nuevas formas de misoginia con la llegada de Internet y porque se considera fundamental su estudio para comprender la naturaleza de la violencia cometida contra mujeres y niñas. En este contexto, ofrecemos el detalle metodológico de dos investigaciones realizadas en el pasado sobre misoginia y reflexionamos sobre la propuesta de la investigación feminista para su estudio. Comenzamos explicando la propuesta de la metodología afectiva feminista, que sirvió para el estudio de la cultura lad, un conjunto de prácticas misóginas que se dan en entornos universitarios británicos. Después, se detalla una propuesta de investigación basada en la etnografía digital feminista en el marco de una investigación destinada a comprender el papel de las subculturas digitales misóginas de la manosfera española en la normalización y legitimización de la violencia sexual cometida contra mujeres. In recent years, interest in the study of misogyny has increased, as a consequence of social changes related to the visibility of this issue and the emergence of new forms of misogyny with the arrival of the Internet and digital violences. In this context, we offer the methodological detail of two studies on misogyny and we reflect on the proposal of feminist research for its study. We begin by explaining the proposal of the feminist affective methodology, which served to study lad culture, a set of misogynistic practices that occur in British university settings. Then, we revise a research based on feminist digital ethnography aimed at understanding the role of misogynistic digital subcultures in the Spanish manosphere in the normalization and legitimization of sexual violence committed against women.
... Robot is a farcical and ridiculous caricature of the idealized kamikaze; he is selfish, cowardly, disinterested in the nation, anti-hierarchical, insolent, disrespectful, and disobedient. In the sense that war is traumatic, and that there is a series of linkages between the past and the present, reinforced by images, stories, photographs and popular culture, it is arguable that Japan's experience with kamikaze can be seen as part of the 'affective economy' (Ahmed 2004, Sakamoto 2015. But there is little doubt that the approach of Maetani, irreverent as it may appear, is attempting to move beyond this affect, and towards an interpretation of war that challenges the notion that kamikaze fighters were somehow pure and untarnished victims of the cruelty of war itself. ...
Full-text available
Article
This paper uses the example of a children’s manga from the early 1960s to investigate how the reconstructed heroism of kamikaze can be seen in the context of postmemory. In postwar Japan the tragic character of the kamikaze has been invoked in many movies, in television dramas, and in novels, manga, and biographies. The tragedy of kamikaze has also appeared in numerous privately run sites of war memory such as the Chiran Peace Museum for Kamikaze Pilots and Yūshūkan, the museum of the Yasukuni Shrine in Tokyo. Many such representations of kamikaze have portrayed the young pilots as pathetic but patriotic figures who generate strong empathy in readers/viewers that conform with the tropes associated with Marianne Hirsch’s idea of postmemory. This paper suggests that postmemory with respect to kamikaze is illusionary, and that the comic in question, Robotto Tokkōtai, is a powerful example of ironic discourse that is in fact a counter postmemory reading of the role of kamikaze. Drawing on contemporary sources’ readings of memory and postmemory, the paper suggests that partial memorialization and partial amnesia go hand in hand within early twenty-first century Japan’s nostalgia for the kamikaze.
... They reject the norm of the ideal worker without a family, and instead place their families as a visible and integral part of their lives. Tapping in, Ahmed's (2004) work, we argue that these "renegade acts" are emotional responses that challenges the normalization of the careless neoliberal academia. Therefore, they are not only individual experiences, but rather, embodied experiences of social relations. ...
Article
The outbreak of the COVID‐19 pandemic has made explicit the burden of care shouldered by academic mothers, in addition to juggling their scholarly commitments. Although discussions are abundant on the impact of caring responsibilities on the careers of women academics, neoliberal academia continues to minimize such struggles. Despite the disruptions to family routines caused by the health crisis, academic institutions have expected academic mothers and fathers to continue undertaking their professional responsibilities at the same level as before, disregarding their parenting demands. This paper contributes to the research on parenthood in academia by looking at how, throughout the pandemic, academic parents have negotiated the tensions between parenthood and academic demands, and by investigating the strategies they use to confront neoliberal culture of academic performativity, even amid the health crisis. The paper engages with the “space invaders” concept used by Puwar (2004) to analyze the “hypervisibility” of academic mothers' and fathers' “bodies out of place” during the pandemic, and to investigate their “renegade acts” against the uncaring attitudes of their institutions. Evidence is drawn from a qualitative study conducted during December 2020 and January 2021 among scholars affiliated to Portuguese academic institutions: 17 in‐depth interviews conducted with women, and two mixed‐gender focus groups. Our results research reveal how the experiences of academic mothers and fathers were not uniform during the pandemic. In addition, it shows how, despite their commitment to their academic responsibilities, these parents have crafted various resistance strategies to confront the institutional pressure to continue maintain their working routines, and instead positioning themselves as “more than just academics.”
... Rather than locating emotions solely in the individual psyche, a relational lens sees emotions as arising through, and formative of, bodily relationships between self and others, and between self and the world (Burkitt, 2014). Researchers have highlighted how emotions and embodiment play a crucial role in how individuals and groups come to be constructed in society (Ahmed, 2004;Davidson et al., 2012). These emotional relations and connotations have implications for constructions of childhoods and children as rights holders, and the power relations of these processes (Kustatscher, 2017). ...
Article
This is an editorial and does not have an abstract. This is available open access at https://doi.org/10.1016/j.emospa.2022.100900
... Yusuf has experienced an abject encounter (Wilson 2017), an encounter beyond the scope of tolerance. Here the body of Muslims reopens some histories and cause anger, mistrust, and anxiety which has the capacity to not only transform Muslims into an Other but also into an object of hate which can be escalated into physical violence (Ahmed 2004). Therefore, through radical Othering, Muslims are constructed as a rival, enemy, abject-Other. ...
Full-text available
Article
The Muslim Other stands outside the somatic norms of white Dutch society. Thinking through the body as a phenomenal lived body, we explore the ways through which the Muslim Other is (re)constructed through embodied encounters and intersections of sensoriality, corporeality, and affectivity in the urban Dutch. We identify how (1) the Muslim Other is (re)produced through a set of multisensorial encounters based on the look, hearing, and touch; (2) Othering is intercorporeally practised; (3) Othering affectively charges the atmospheres of everyday life to the point that even the objects that Muslims carry cause anxiety. We further outline how this Othering trilogy provides avenues of possibility whereby the imposed anger and 'dis-orientation' can potentially be transformed into hope and 're-orientation'.
... The emotional responses to the pandemic were mostly fear-based; fear for personal safety and a sense of uncertainty about what was happening and how long it would last. The role of emotions has, until recently [39][40][41][42][43][44], been relatively overlooked in the field of tourism studies. In VFR travel, feelings and corporeality (or embodied feelings) play an important role in these often taken-for-granted tourism encounters [45] and tourism spaces and are especially significant in a covid-VFR context. ...
Full-text available
Article
The COVID-19 global pandemic has had a profound impact on the taken-for-granted familial connections bound up in VFR travel. This paper examines the emotional impacts on diasporic migrants who could not travel to their homeland for extended periods of time. It considers pre-pandemic VFR patterns and assesses new meanings attributed to post-pandemic renewed travel. The lived experiences, patterns and emotions of seventy mainly UK-based participants were examined in this study. The research approach used both Maslow’s hierarchy of needs analysis and Urry’s tourist-gaze as conceptual frames for assessing these emotional experiences. The research showed that for many diasporas, the need to travel home is central to a sense of personal and place-identity as well as emotional security. The impacts of the pandemic in terms of wellbeing and emotional health were keenly felt by study respondents. Furthermore, contrary to much prior VFR research, this pandemic related study showed that in this instance, it is the “people” of VFR rather than just the “place” (of home) that are most valued. The removal of the right to VFR travel reinforced the centrality of family connections, especially in times of crisis. A mindful, VFR gaze emerges, rooted deeply in Maslow’s basic human needs pillars of safety, love and belonging. This was shown to be a highly tuned post-COVID-19 gaze, where familiar touchstones of home helped to restore depleted emotions through performances and practices of connectivity. The unique global pandemic experience of a world full of migrant mobile diaspora brought to an abrupt halt, emphasizes the need for tourism research to focus on the emotions embedded in the inherent human-place connections of VFR travel. The longitudinal-temporal legacy of COVID-19 on this form of tourism requires future research attention for both the tourism industry and tourists themselves.
... Emotion has been conceptualised and theorised in a number of ways across disciplines -psychologically (James, 1884), in evolutionary terms (Plutchik, 2002), as a neurology (LeDoux, 1998), from a sociological perspective (Hochschild, 1975;Turner, 2000), from a feminist perspective (Gorton, 2009;Ngai, 2007) and as a form of cultural politics (Ahmed, 2004(Ahmed, , 2014, to name but a few. Although we acknowledge the importance of these understandings of emotion, the purpose of this paper is not to synthesise such work. ...
Full-text available
Article
Five years after the murder of British MP, Jo Cox, during the European Union referendum campaign in 2016, this article examines the More In Common initiative through two sites of participatory practice: on Twitter via two related hashtags–#MoreInCommon and #LoveLikeJo–and the ‘More In Common’ exhibition (2021–2022) at the People’s History Museum in Manchester. We consider how both spaces help to organise public feeling and consider the ways in which these sites draw on Cox’s identity politics and values to curate her political legacy. We identify three emergent logics through our thematic analysis of the tweets posted with the hashtags in the month following her death: connected, visual and resistant. Considering the political legacy of ‘more in common’ 5 years later, we then trace the movement of the campaign from the digital to the physical and assess the ways in which Cox’s values are crystalized through co-created participatory artistic projects displayed in public gallery space.
... On an individual level, the aim to protect oneself can be explained with what psychologists call the 'behavioral immune system', which is 'an unconscious psychological process that constantly scans environments for harmful pathogens' (Reny and Barreto, 2020: 5). On a societal level, however, applying a discursive nationalism and blaming specific groups can stimulate xenophobia, racism and social fragmentation (Ahmed, 2004). For example, in the USA, former President Donald Trump's rhetoric on the 'Chinese virus' or the seemingly funny pun 'Kung Flu' has created an atmosphere in which anti-Chinese or anti-Asian attitudes have grown in US society (Reny and Barreto, 2020). ...
Full-text available
Chapter
When the coronavirus started spreading in 2020, discourses of blaming a seemingly irresponsible ‘other’ followed suit and were oftentimes used to legitimise nationalist policies and a (discursive) re-bordering. In this chapter, we investigate the media coverage of state-owned, private and partisan print media or their online outlets in four Arab countries during the period of the first global lockdown in the spring of 2020. The selected countries, Egypt, Iraq, Oman and Yemen, represent different levels of authoritarian control over the media and thus different impacts on media discourses and blaming strategies. In our analysis we ask who is held responsible for the coronavirus crisis in the media of these countries and how othering is manifested in media coverage related to COVID-19. The results show a general tendency of illegitimate othering in all countries, albeit on different levels: in Egypt and Yemen, an aggressive tone against other nations and political opponents, if not foreigners in general, can be observed, while media outlets in Oman focused on a nationalist rhetoric and Iraqi media blamed both China and the USA.
... On an individual level, the aim to protect oneself can be explained with what psychologists call the 'behavioral immune system', which is 'an unconscious psychological process that constantly scans environments for harmful pathogens' (Reny and Barreto, 2020: 5). On a societal level, however, applying a discursive nationalism and blaming specific groups can stimulate xenophobia, racism and social fragmentation (Ahmed, 2004). For example, in the USA, former President Donald Trump's rhetoric on the 'Chinese virus' or the seemingly funny pun 'Kung Flu' has created an atmosphere in which anti-Chinese or anti-Asian attitudes have grown in US society (Reny and Barreto, 2020). ...
... On an individual level, the aim to protect oneself can be explained with what psychologists call the 'behavioral immune system', which is 'an unconscious psychological process that constantly scans environments for harmful pathogens' (Reny and Barreto, 2020: 5). On a societal level, however, applying a discursive nationalism and blaming specific groups can stimulate xenophobia, racism and social fragmentation (Ahmed, 2004). For example, in the USA, former President Donald Trump's rhetoric on the 'Chinese virus' or the seemingly funny pun 'Kung Flu' has created an atmosphere in which anti-Chinese or anti-Asian attitudes have grown in US society (Reny and Barreto, 2020). ...
Book
Focusing on the Middle East and North Africa (MENA) region, which comprises some of the world’s richest countries next to some of the poorest, this book offers excellent insights into the discriminatory consequences of the COVID-19 pandemic. With a geographic focus on the MENA region, the multidisciplinary case studies collected in this edited volume reveal that the coronavirus’s impact patterns are a question of two variables: governance performance and socioeconomic potency. Given the global, unprecedented, complex, and systemic nature of COVID-19 – and its long-term implications for societies, governments, international organisations, citizens and corporations – this volume entails a relevance to regions undergoing similar dynamics. Analyses in the book, therefore, have implications for the comparative study of the pandemic and its impact on societies around the globe. Understanding related dynamics and implications, and making use of lessons learned, are a pathway to deal with future similar crises. Questions covered in the volume are relevant to geopolitics, social implications and the relations between political leaders and citizens as beings embedded in various strategies of communication. The volume will appeal to scholars of international politics, political science, risk or crisis governance, economics and sociology, human rights and security, political communication and public health.
... P H I L O S O P H Y O F E D U C A T I O N 2 0 1 9writes.9 The classroom is a site of production for new worlds (including worlds of pain). ...
... Building on the rich insights into the ambivalent desires, affective flows, and emotional geographies that shape and are shaped by tourism, our intention here is to provide a foundation for further advancement into this emerging theoretical and empirical terrain. If we follow Ahmed's (2004) question about the way emotions work to align some bodies into collectives, we can move beyond individual feelings to better understand how tourists come together, with each other or with 'other others' , as Ahmed puts it, and how they move apart. Sociologist Bialski's (2012) concept of 'intimate tourism' , for example, captures tourists' desires not just to gaze at places but to have meaningful embodied and emotional encounters with strangers in their private lives and domestic spaces. ...
Full-text available
Article
Affect and emotion permeate all levels of the everyday and extra-ordinary entanglements of travel and tourism with personal, collective and political life. With this Special Issue, we consolidate an emerging approach and establish a route for scholarship that explores these entanglements. Through a range of theoretical and empirical lenses, the contributors reveal what emotion does in tourism, tourism practices, and tourism studies. Attuning to affect and emotion in tourism studies we steer the affective turn already underway in cultural studies and geography so as to encompass touring bodies and tourism places. Engaging the concept of affect as a constitutive element of social life often leaves us grasping for terminology to describe something that is, by its very nature, beyond words. For this reason, as we see in some of the papers in this collection, studying affect poses a significant and fruitful challenge to the status quo of social scientific method and analysis. Along with the contributors to this Special Issue, we make a case for thinking about emotions and affects through ‘collective practice’ as interrelated shaping tourism encounters in and with places. That is, to break it down as doing and as shared between bodies (and places) through the doing.
Full-text available
Article
This article shows that digital technologies can play an outsized role in populist discourse because the imagined “voice of the people” gains its authority through the appearance of continuities and consistencies across many iterative communication events. Those iterations create an observable aggregate volition which is the basis of vernacular authority. Digital technologies give institutions the ability to generate those iterative communications quickly. Through example analyses, I show three different ways that institutional actors deployed digital technologies to promote their populist political agendas by manufacturing “the will of the people.” Each of these examples suggests that digital technologies hybridize communication in ways that suggest the elite are always already part of “the people.”
Chapter
This chapter carves out our dis/orientated gaze on childhood, dis/ability and autism, bringing together the becoming of what is done to childhood’s labelled autistic and what is done by autistic children. It asks that we adopt further theoretical fuel to our orientations, a turn to the becoming of emotions. I use a turn to emotions, suggesting that some dis/orientations offer the means to navigate new becomings for our relation to autism, childhood and dis/ability. This is by no means a resolved orientation, an end point, but the final line of flight for this book. It is in the smooth space of becoming that I wish to leave our thinking and, relating to autism, childhood and dis/ability open to a dis/orientation that continues way beyond the pages of the book or the bounds of this project.
Article
In cities across Australia and elsewhere, individuals and groups are experimenting with initiatives to link urban dwellers to local ecologies and strengthen the relation with and awareness of the environment. Community and street gardens, bush regeneration working bees, botanical and bird-watching expeditions in city parks and green areas are examples of this renewed interest in urban ecologies. What role can we, as design researchers, play in connecting city people to the ecologies they encounter in their everyday lives? This paper discusses a project in an urban precinct in Sydney. We made three campaigning artefacts: a library installation, seed balls made with kangaroo grass (Themeda triandra), and a map tracing a planty route around our urban university campus. Design experiences like workshops and walkshops mobilized these campaigning artefacts. This paper focuses on the seed balls to offer an example of how plants can decenter humans in the design process. We consider plants as possible allies in design activism and advance the idea of “planty design activism.” Global climate breakdown presented the plants and us with the challenge of Australia’s hottest year on record. The findings, drawn out through ethnographies and a participant survey, show that interactions with plants can amplify people’s connection to the environment and that such attachment can make the perception of climate change more present in the city.
Full-text available
Article
This article examines mediated performances of emotions by Chinese international students in their transnational journeys returning to China during the COVID-19 pandemic with a focus on the role of mobile media in helping students cope with their cross-border (im)mobility and symbolic immobility. By thematically analyzing 36 self-representational videos produced by returning Chinese students on a burgeoning mobile media platform Douyin, we identify 5 overarching themes of emotional performance: fear, pride, gratitude, shame, and solidarity. We propose that mobile media has the potential to create a hybrid space that witnesses and elicits empathy for the hardship experienced by marginalized mobile groups during the global pandemic. Mobile media, by enabling simultaneous communication, amplifies the sensation of belonging in times of isolation and ambiguity and offers dialogic venues for disparate groups across geographical and socioemotional distances. Our findings suggest the vulnerability of mobile communities in the event of a global pandemic, and the affordances of mobile media in confronting and resolving such precarity. We call attention to the intersections of mobile communities and mobile media amid the global pandemic, particularlyon the experiences and performances of emotions in hybrid spaces.
Article
Learning to become aware of one's own values to be able to cope with value conflicts is an important part of a higher vocational education curriculum. Higher vocational education teachers are used to offering cognitive learning experiences to students to teach them how to deal with value conflicts, disregarding the affective aspect of values. In this qualitative study, we argue that inter‐affective learning experiences are needed to encourage students to deal with value conflicts through affective involvement. We had two research questions: (1) How do teachers and students reflect on an inter‐affective learning experience that aims to promote interactive affective sharing of a value conflict? and (2) What should characterize guidance for inter‐affective learning experiences aimed at promoting interactive affective sharing of a value conflict? The research was carried out at a Dutch University of Applied Science offering higher vocational education programs. Four groups of teachers and two groups of students participated in an inter‐affective learning experience about a value conflict, followed by a focus group discussion on the experience with group members. Teachers and students agreed that they need support in learning to sense their own experience of inner feelings. The reflections led to recommendations for guiding students' inter‐affective learning experiences to encourage affective involvement in a value conflict.
Chapter
Sara Ahmed bezeichnet sich selbst als feministische Autorin und unabhängige Forscherin. (Vgl. www.saranahmed.com (zuletzt eingesehen am 30.01.2021).) Sie befasst sich seit Ende der 1990er Jahre mit dem Thema Emotionen und Affekte, insbesondere im Zusammenhang mit Feminismus.
Full-text available
Article
Far right movements are waging a battle against pluralistic and democratic societies in Germany and beyond. Insofar as they seek to reorder the relationship between society, power, and space, they are inherently geographical and geopolitical projects. It is therefore no surprise that the rise of a new far right in recent years has sparked attention amongst political geographers. In German political geography, engagements with far right movements and their ideology have focused on regional socio-demographic patterns in extremist attitudes and votes for far right parties, or on the discursive construction of far right world views. We suggest that a conceptual renewal is in order and examine how assemblage theory can help to better understand how far right movements engender processes of territorialization and deterritorialization in their attempt to establish authoritative and nationalist social order. Understanding these processes requires a consideration of the interplay of discursive and affective processes. We outline the possibilities of such a perspective in three contexts: First, we propose to shift the focus from election results to political campaigns, the transregional networks on which they operate, and the spatial practices they produce. Second, we suggest to expand research on geopolitical imaginations of the far right to account for the dissemination and resonance of these imaginations in online media. Third, we outline how an assemblage approach can help to analyze the geographies of violence inherent in far right projects and their production of territories.
Full-text available
Chapter
Article
Chronic health conditions represent a key challenge for contemporary public healthcare. Current policy promotes self-management support to reduce demands on health services and improve patients’ health and wellbeing. Though there is emerging recognition that self-management is achieved in collaboration between health professionals and patients, how chronicity is managed in interaction remains relatively underexplored in research. In this paper we report on research examining how people are supported to self-manage their conditions through their healthcare encounters. We draw on observational data from consultations between people with multiple chronic health conditions and their healthcare professionals, and semi-structured interviews with both patients and professionals about these consultations. We illuminate points of disconnect between patients and health professionals and demonstrate how these disconnects unfold in self-management support interactions. We argue that self-management is temporally and socially situated, incorporating past, present and (anticipated) future experiences. However, there is a disjuncture between the temporal logics of self-management enacted by health professionals and the subjective temporalities of people’s lived experience of chronicity. Health professionals focus on patients progressing toward optimistic futures but give less attention to the complexities of patient life histories that render self-management more difficult. For self-management support to be effective, we argue that health professionals need to consider the complexities of people’s life histories and how these shape imagined futures. Policy guidelines, we argue, should attend to how relations between patients and professionals shape self-management support, and the historical and social factors that shape experiences of living with chronic conditions.
Chapter
The chapter focuses on affect as a vital part of understanding the dynamics of the therapeutic field. It approaches affect as a force that can make us do things, refuse things, move us, and connect us to things and people (Skeggs & Wood, 2012, p. 222). Drawing on recent discussions of affect in feminist and cultural theory, it traces how affects are solicitated, performed, experienced, articulated, and regulated in therapeutic engagements. What kinds of techniques are mobilized to generate affects? What kinds of affective responses and attachments does the therapeutic field enable or preclude? What kinds of feeling and narrative rules do therapeutic engagements create? How is affect intertwined with power? Although affect has been increasingly capitalized, instrumentalized, and commodified in contemporary capitalism, and particularly in the happiness industry, this chapter shows that affect is not reducible to this logic, but is fundamentally unpredictable, unruly, and protean, producing unexpected encounters and effects. The chapter traces ways in which affective attachments and investments are created and regulated in therapeutic engagements, as well as the affective experiences of my interlocutors and myself emerging out of these engagements. In attending to affect, the chapter also addresses the materialities of therapeutic engagements—how bodies, spaces, and objects come together in therapeutic events to enable or foreclose particular attachments, relations, and responses. I argue that therapeutic engagements set in motion not only empowering and rewarding, but also painful, alienating, and disconcerting experiences. These experiences may both attach practitioners to the field, and repel them from it.
Article
Asian Americans occupy an ambivalent position in the U.S. racial hierarchy. An organization called Students for Fair Admissions prepared a lawsuit against the admission process in Harvard University. In October 2019, it was concluded that although “not perfect,” Harvard’s policies did not intentionally discriminate against Asian Americans. I analyzed comments about the verdict in The New York Times, The Washington Post, and The Wall Street Journal, and found that Asian Americans were afforded low relatability as Americans. I further propose that concepts of “injured privilege” and “misplaced ressentiment” could move conversations about Asian Americans’ experiences beyond the “model minority” discourse.
Full-text available
Article
In this article, by looking into an experience of fear and dissonance during fieldwork, as well as that of my interlocutors, I discuss the epistemological importance of fear as a key to understanding political action and imagination. Although fear has been described in the literature as a political emotion, primarily as a means of mobilization and control, I propose that fear is also a political emotion because it reveals these masked systems of control and can, therefore, invoke resistance and nurture counter-hegemonic political imagination. Based on research done with left-wing Jewish women living in Palestinian localities in the West-Bank, and aligning with anthropological and feminist scholarship, I demonstrate how the dissonance between fearing Palestinians and left-wing stances can create reflexivity, resistance, and a desire for change.
Chapter
When a journalist combines forensic reporting techniques with skilfully employed narrative devices in the form of literary journalism, the outcome can provide a trigger for social change. Melissa Davey’s article for The Guardian, “‘I still feel mutilated’: victims of disgraced gynaecologist Emil Gayed speak out,” led to a government inquiry, changes to hospital procedure and, at the time of writing, an ongoing police inquiry. Her article won the 2019 Walkley Awards for Women Leadership in Media (Australia’s equivalent of the US Pulitzer Prize for Journalism). This chapter argues that Davey’s story is an example of phronetic journalism, a concept that draws from Aristotle’s virtue of practical wisdom and is reconceptualised to define journalism that communicates virtues to readers, providing an impetus for social change.KeywordsLiterary journalismMelissa DaveyNarrative journalismPhronesisVirtue map
Chapter
Auf Grundlage ethnografischen Materials aus zwei Feldern, Pflege im Krankenhaus und Kosmetikarbeit, entwerfen wir einen affekttheoretisch informierten Begriff von Körperwissen für die Erwerbsarbeit. In beiden Feldern finden sich Formen verkörperter und vergeschlechtlichter Dienstleistungsarbeit, die mit den Begriffen Körperarbeit und Körperwissen analysiert werden. Wissen über den Körper der ‚Anderen‘ ist hier ko-konstituiert durch das Wissen des eigenen Körpers. In der Körperarbeit stellt affektives Körperwissen eine Ressource für Arbeitshandeln dar, ist zugleich aber Teil der gesellschaftlichen Abwertung feminisierter Dienstleistungsarbeit.
Full-text available
Chapter
Mit der globalen Pfingstbewegung gewinnt seit Anfang des 20. Jahrhunderts eine Form des Christentums an Attraktivität, die besonderes Gewicht auf das körper-leibliche Erfahren des Heiligen Geistes legt. Die Pentekostalismusforschung hat in Analyse dieser besonderen Körperpraktiken bislang überwiegend diskursive Ansätze gewählt, die sinnlich-ästhetischen und leiblich-sozialen Dimensionen dieses Körpererlebens jedoch eher vernachlässigt. Der Beitrag beleuchtet das Potenzial eines umfassenden interdisziplinären Ansatzes in der Körperforschung, der auch Perspektiven der postkolonialen Theorie und der neuen Religionsästhetik einschließt.
Chapter
In this chapter, I look at the meeting of technology and pedagogy through a lens of affect/emotion. I discuss how a sudden and worldwide move to online teaching emphasized the need to talk about emotionality in technology-mediated pedagogical spaces. Then I turn to the problems of disembodiment and anonymity in virtual learning environments. To develop a broader understanding of technological affordance, I propose that we draw insights from the recent affective turn, which wants us to take emotions seriously in all personal, social, and political domains. Building on recent scholarship on affect studies, I develop a nuanced understanding of human emotionality, which rejects the idea of emotion as an individual’s internal property. I close the chapter with a call for treating emotions as complex, socially constructed, and distributed across bodies.KeywordsEmotionAffectTechnologyPedagogySpaceDisembodimentAnonymityAffordance
Article
This article examines the effects of racialization practices in quotidian encounters between migrant Haitian women looking for work and Chilean recruiters in job interviews and skills‐training programs in Santiago. Drawing on ethnographic research, I show how racialized differences are made material and emotional based on a particular history of white supremacy and mestizaje. I argue that to become appropriate and hirable workers in the service economy, Haitian women transform their appearance, movements, feelings, and attitudes according to white pedagogies of affective labor. I show how the skilling of labor performed through these pedagogies is deeply affective, shaping Haitian women's sense of worth and their self‐constitution as migrants beyond labor encounters. The analysis of how anti‐Black racism toward migrant women perpetuates local manifestations of white‐mestizo privilege reveals how affective labor and racialization practices articulate intimate experiences of transnational mobility with intersectional scripts of power. Este artículo examina cómo prácticas de racialización afectan los encuentros cotidianos entre mujeres migrantes haitianas en busca de trabajo y reclutadoras chilenas en entrevistas laborales y capacitaciones en Santiago. A partir de investigación etnográfica, demuestro cómo las diferencias racializadas son materiales y emocionales, siguiendo una historia particular de supremacía blanca y mestizaje. Argumento que, para convertirse en trabajadoras apropiadas y contratables en la economía de servicios, las mujeres haitianas transforman su apariencia, movimientos, sentimientos y actitudes de acuerdo a pedagogías blancas de trabajo afectivo. En el artículo demuestro cómo las competencias laborales que se configuran a través de estas pedagogías son profundamente afectivas, moldeando en mujeres haitianas su valoración personal y la constitución de sí mismas como migrantes más allá de estos encuentros laborales. El análisis de cómo el racismo anti‐negro hacia mujeres migrantes perpetúa manifestaciones de privilegio blanco y mestizo demuestra cómo el trabajo afectivo y las prácticas de racialización articulan experiencias íntimas de movilidad transnacional con estructuras de poder interseccionales. [racismo y blanquitud, trabajo afectivo, competencias, migración, Latinoamérica] Atik sa egzamine kijan pratik rasyal afekte lavi kotidyen fanm ayisyènn imigran yo k'ap chache travay epi rekritè chilyen nan entèvyou travay ak fòmasyon nan Santiago. Apati de rechèch etnografik sa, mwen demontre kijan diferans rasyal se yon bagay ki materyèl epi emosyonèl, selon yon istwa patikilye sou sipremasi blan ak metis. Mwen agimante ke pou yon moun kapab vinn yon travayè apwopriye epi kapab jwenn travay nan sektè ekonomi sèvis, fanm ayisyènn transfòme aparans yo, mouvman yo, santiman yo, ak atitid yo daprè pedagoji blan yo sou travay afektif. Nan atik sa, mwen demontre kijan konpetans travay gen pou wè ak pedagoji sa yo ki pwofondman afektif, ki gen yon fòm nan fanm ayisyèn ak valè pèsonèl yo epi konstitisyon pwòp tèt yo kòm imigran, pi lwen pase eksperyans travay sa yo. Analiz sa de kijan rasis sou moun nwa ak fanm imigran yo pèpetye privilèj moun ki blan epi metis, demontre kijan travay afektif ak pratik rasyal konekte eksperyans entim nan mobilizasyon transnasyonal yo ak estrikti pouvwa entèseksyon yo. [rasis epi blan, travay afektif, konpetans yo, migrasyon, Amerik Latin]
Article
This paper explores migrant Black African youths' experiences of looking for and finding work in Newcastle, a deindustrializing Australian city. Data for this paper were drawn from interviews conducted with young people who migrated to Australia as temporary and permanent residents. Drawing on concepts of coloniality, racialization, bodywork, and hidden labor, this paper demonstrates how, when looking for work, participants' names get attached to their racialized bodies—a situation which deems them as suitable or not for specific kinds of work. Their strategies of finding work differ according to their migration status; that is, temporary residents draw on their personal networks, whereas some permanent residents with full citizenship rights rely on social welfare support services to find work. However, irrespective of the different strategies used to find work, they all end up doing jobs that they described as “work which others do not wish to do.” I argue that these experiences re‐articulate the coloniality of labor because, as workers in these jobs, they play a crucial role in the economic transformation taking place in the city due to deindustrialization. This is not merely because they form part of the workforce responsible for working in unwanted jobs, but because they are also consumers of Newcastle's emerging welfare support and educational services sectors. The paper contributes to an understanding of how race shapes the labor market experiences of racialized youth in deindustrializing labor markets.
Thesis
Amidst the contemporary ‘War on Woke’ in the UK and elsewhere, increasing concern has been focussed on the ‘offendability’ or ‘sensitivity’ of students on university campuses – a concern that has largely been captured in the notion of an ongoing ‘culture war’. Critical voices within the media and in government – as well as in academia – claim there has been a rise of a culture of “toxic victimhood” (Fox, 2016), and a creeping “crusade of conformism” (Hume, 2016) whereby students currently seek “freedom from speech” in the name of “intellectual comfort” (Lukianoff, 2014). This ‘conformity’ to the principles of ‘wokeness’ is considered to have an “infantilizing” effect on a generation of young people, producing pathologically vulnerable subjects, jeopardising academic freedom, and endangering freedom of expression more broadly (O’Neill, 2015; Furedi, 2017). However, largely absent from such diagnoses of the ‘problem’ of taking offence ‘too easily’ is any empirical analysis of how offence is experienced, understood, and responded to by those social subjects who describe themselves as ‘offended’. This thesis seeks to remedy that absence by demonstrating the disconnect between what such contemporary criticism describes and participants’ own accounts of the experience and impact of being offended. In this thesis, understood as an archive of offence, I map out and interrogate the phenomenon, materiality, feeling, and experience (the texture) of offence. This archive is primarily composed of 38 semi-structured personal interviews conducted between March 2015 and June 2017, conducted in the context of the University of Cambridge, in which participants were asked to reflect on a time in which they were offended. By interrogating the complexity and nuance of how participants describe their own experiences, and their strategic responses to offensive behaviour in the context of everyday routine university activities, I generate new models and concepts that contribute to a sociology of offence. Through unpacking participants’ accounts of feeling offended, I explore both the affective and analytical dimensions of such encounters – which I argue are powerfully indexical of under- described dimensions of ‘the politics of everyday feeling’ in contemporary society. I explore, for example, that interviewees were able to clearly describe vulnerability to offence as a historical and materially produced relation rather than a product of individual pathology, and I argue such testimony from the study participants can help to reveal the highly patterned and repetitive nature of offence. Furthermore, through an exploration of how participants themselves analysed and deconstructed their own experiences of feeling offended, as well as their accounts of strategies deployed to respond or resist such injuries, I provide a critical and sociological language of becoming and being ‘woke’ as a particular incarnation of being or acting ‘politically correct’. Using my participants’ descriptions of how they manage and navigate the feeling of being offended in relation to others, I describe being ‘woke’ as a prefigurative horizon politics legible through underlying guiding principles that aim to transform conditions of livability for marginalized subjects. Yet, importantly, these accounts also demonstrate that understanding ‘wokeness’ as a prefigurative horizon politics means that it is necessarily replete with tensions, failures, and strategic dilemmas. Being and becoming ‘woke’, from this perspective, is thus revealed as an ongoing project rather than something that can be mapped or known in advance. Furthermore, this politics, in seeking to extend comfort to others, often comes at a personal cost. However, I conclude by suggesting that these operations of ‘wokeness’ are a means of practicing more inclusive and radical transformation through a politicization and transformation of everyday interaction. As such, this thesis utilizes queer, feminist, and anti- racist scholarship to further understanding of classical sociological issues such as identity formation, belonging, and institutional, social, and interpersonal violence through the “keyhole issue” (Hochschild, 2016) of offence and aims to provide an initial intervention into a subfield of the sociology of emotions in its own right – the sociology of offence.
Article
This study builds on the Spaces of Wellbeing Theory to investigate the circumstances under which community participation can affect teachers’ capacity to perform wellbeing in anticipation of their daily circumstances. Participants were 10 in-service physical education teachers, members of a Learning Community (LC) of cooperating teachers who supervised undergraduate students in their school practicum. Semi-structured interviews were conducted with participants divided in three groups, based on their years and type of engagement with the LC. Data analysis followed a qualitative induction approach. Three overarching themes were developed to represent community participation as: (1) learning in practice; (2) social formation; and (3) sharing and belonging. Results showed that both novice and experienced community members approached the LC space with an expectancy to produce or receive professional learning and support. Such a stance mediated conditions of possibility within which personal capacity was bridged with group dynamics. The reframing of teacher wellbeing as a stance of relational being and practice could contribute new understandings of the ways that community connectedness could help teachers imagine alternatives and perform new assemblages of professional becoming.
Article
This article explores the political work of forgiveness in a secular liberal West by examining the aftermath of two white supremacist violent events: the Charleston church attack in 2015 and the Christchurch mosque attacks in 2019. The article examines how the exaltation of forgiveness over anger after such events is symptomatic of what David Theo Goldberg (2015) calls the “postracial” turn which denies the structural harm of racism and privileges social unity at a time when racism bears its most violent face. What can be ascertained in centring forgiveness, and therefore the unifying figure of the victim of white supremacist violence, is how the postracial conceals the persistence of race as the secular investment and regulation in the articulation of religion in public life.
Full-text available
Preprint
The Covid-19 pandemic has hastened the shift of leisure experiences from physical to digital environments. What effect does this have on our experience of leisure events? This paper examines the theory and practice of leisure experiences in events, and speculate on the likely implications of growing digitalisation of events for audiences and organisers. The work draws on research by members of the ATLAS Events Group, who have been developing the Event Experiences Scale and applying this to a range of different contexts worldwide. The initial results indicate that there are significant differences between physical and virtual event experiences, with the latter usually generating high experience scores across a range of dimensions. The perceived experience of virtual events staged during the Covid-19 pandemic was generally lower than the experience of physical events before or during the pandemic. Levels of satisfaction were also reduced for virtual events, as was the intention to return. Those celebrating events at home with friends and family had better experiences when this was combined with watching celebrations via TV or Internet. This suggests that hybrid experiences may offer a better event experience than digital media alone.
Article
Studies on affect and affective atmospheres have been a topic of increasing interest in marketing, particularly in the management of consumption and retail spaces where service providers attempt to orchestrate a prescribed, collective affective response in consumers. This paper draws on the work of Sara Ahmed and Margaret Wetherell to bring the subject back to the fore, providing a more fine-grained theorisation of how individuals land in such atmospheres. We articulate surfacing and sticking as key dimensions of landing, highlighting the heterogeneity of our landing, whereby affect is individually felt through bodily reactions due to how our personal affective history intersects with the socio-political context. Using a poetic affective attunement method, we capture intensely affective atmospheres, namely spirit-permeated religious settings in Brazil; demonstrating how landing results in different orientations or disorientations through which often elided emotional experiences come into view, privileging some subjects and objects whilst disadvantaging others.
Full-text available
Book
Departing from the mainstream practice and conventional wisdom of materialist and rationalist accounts of internal and intrastate conflicts, Ethnoreligious Otherings and Passionate Conflicts demonstrates how and why emotions, symbolic predispositions, and perceptions are just as powerful and useful in understanding and explaining these phenomena. By uncovering the invisible albeit concrete emotive, symbolic, and perceptual causal mechanisms underpinning ethnoreligious otherings and the resulting protracted violent conflicts, this book aims to help address the incongruence between how the actual actors operating within these contexts think and act, and the existing theories and models of how they are expected to behave. Accordingly, Ethnoreligious Otherings and Passionate Conflicts has three main goals. First, to highlight the centrality of emotions, symbolic predispositions, and perceptions in providing a more holistic and realistic understanding of otherings and conflicts. Second, to illustrate how the ethnoreligious othering framework developed and applied in the study bolsters and advances process tracing explanations by systematically incorporating context-specific intersubjective meanings into causal accounts of the events under investigation. And third, to emphasize the importance of recognizing religion and nationalism as legitimate constituents and instruments of contemporary realpolitik by underlining their enduring security utility and essence at individual, group, and state levels. The causal mechanisms driving ethnoreligious otherings and passionate conflicts are simultaneously emitting and are propelled by deeply entrenched emotions, symbolic predispositions, and perceptions; achieving durable peace and lasting settlement requires reconciliation initiatives and regulation strategies that directly and unapologetically incorporate and address these neglected "immaterial" and "irrational" forces.
Full-text available
Article
A marked feature of the political tactics of the transnational School Strike 4 Climate movement (also known as Fridays for Futures and Youth Strike for Climate) has been the use of humour on cardboard signs, digital memes and social media posts. Young people’s cardboard signs, memes and social media posts have frequently mobilised humour as public pedagogy and political intervention – to emotionally stir and to politically engage others. In this article, we argue that the school strikers’ creation and mobilisation of humour demonstrate a critical affective climate justice literacy that educators committed to pursuing climate justice have much to learn from. In analysing examples of humour in contemporary student climate justice activism, this article brings previous analyses of the potential of humour in social movement studies and climate change communication into conversation with calls from environmental education scholars to pay greater attention to the potency of emotion for climate justice education, beyond a rationalistic focus on climate science literacy. We outline four pedagogical propositions for working with humour, accompanied by their own perplexities, in moving towards critical affective climate justice literacies.
Article
Not all constructions of home in the diaspora produce virulent forms of patriotism. Visual culture offers diasporic populations the opportunity to enable an identification with the homeland that emphasizes shared affiliations and identifications. Tapping into the warehouse of images offered by western and non-western popular culture, the diasporic imaginary builds a transnational community of sentiment forged through kinship networks and affective ties. Specifically, the article argues that these narratives deploy a diasporic optic, a sideways glance that looks constantly at two or more worlds and moves in different directions at once. The diasporic optic offers the possibility of negotiating identities across differences through the use of media images.
Book
Introduction Thinking through Emotion Theoretical Perspectives Recounting Emotion Everyday Discourses Emotions, Bodies, Selves The 'Emotional Woman' and the 'Unemotional Man' Emotions, Things and Places Conclusion
Article
This book provides an innovative approach to the relation of psychology to the media for media and cultural studies students. Drawing on post-structuralism, discursive psychology, postcolonial theory and feminism, the book explores the regulation of the masses and its place both in the project of psychology and of media studies. By means of a number of innovative case studies, the book demonstrates the centrality of images of Otherness in constituting the relation between the normal and pathological that lies at the heart of the relationship between psychology and the media. The book establishes a way beyond the present impasse and looks forward to a different way of thinking about psychology and the media. Essential reading for all media and cultural studies students and for those interested in media psychology.
Parables for the Virtual: Movement, Affect, Sensation Phenomenology of Perception, trans. C. Smitt
  • B Massumi
Massumi, B. (2002) Parables for the Virtual: Movement, Affect, Sensation. Durham, NC: Duke University Press. Merleau-Ponty, M. (1998) Phenomenology of Perception, trans. C. Smitt. London: Routledge.
Imagined Communities: Reflections on the Origin and Spread of Nationalism Emotions in Social Life: Critical Themes and Contemporary Issues
  • B Anderson
Anderson, B. (1991) Imagined Communities: Reflections on the Origin and Spread of Nationalism. New York: Verso. Bendelow, G. and S.J. Williams (1998) Emotions in Social Life: Critical Themes and Contemporary Issues. London: Routledge.
On Understanding Emotion
  • N Denzin
Denzin, N. (1984) On Understanding Emotion. San Francisco, CA: Jossey-Bass Publishers.
The Navigation of Feeling: A Framework for the History of Emotion Being and Nothingness Strangers at Home: Essays on the Effects of Living Overseas and Coming 'Home' to a Strange Land
  • W M Reddy
  • J.-P Sartre
Reddy, W.M. (2001) The Navigation of Feeling: A Framework for the History of Emotion. Cambridge: Cambridge University Press. Sartre, J.-P. (1996) Being and Nothingness, trans. H.E. Barnes. London: Routledge. Smith, C.D. (ed.) (1996) Strangers at Home: Essays on the Effects of Living Overseas and Coming 'Home' to a Strange Land. New York: Aletheia Publications.
The Philosophical Work of Descartes, trans Rules of Sociological Method The Elementary Forms of Religious Life, trans
  • R E Descartes
  • G R T Haldane
  • Ross
  • Cambridge
Descartes, R. (1985) The Philosophical Work of Descartes, trans. E. Haldane and G.R.T. Ross. Cambridge: Cambridge University Press. Durkheim, E. (1966) Rules of Sociological Method. New York: Free Press. Durkheim, E. (1976) The Elementary Forms of Religious Life, trans. J.W. Swan. London: George Allen and Unwin.
Black Skin, White Masks
  • F Fanon
Fanon, F. (1986) Black Skin, White Masks. London: Pluto Press.
Understanding Global Nomads Strangers at Home: Essays on the Effects of Living Overseas and Coming 'Home' to a Strange Land
  • N Mccaig
McCaig, N. (1996) 'Understanding Global Nomads', in Carolyn D. Smith (ed.) Strangers at Home: Essays on the Effects of Living Overseas and Coming 'Home' to a Strange Land. Northampton, MA: Aletheia Press.
Fruits of Sorrow: Framing Our Attention to Suffering
  • E Spelman
Spelman, E. (1998) Fruits of Sorrow: Framing Our Attention to Suffering. New York: Beacon Press.
Emotions and Social Theory: Corporeal Reflections on the
  • S J Williams
Williams, S.J. (2001) Emotions and Social Theory: Corporeal Reflections on the
Ethnology: Spinoza and Us Incorpora-tions
  • G Deleuze
Deleuze, G. (1992) 'Ethnology: Spinoza and Us', in S. Lotringer (ed.) Incorpora-tions. New York: Zone.
Group Psychology and the Analysis of the Ego
  • S Freud
Freud, S. (1922) Group Psychology and the Analysis of the Ego, trans. J. Strachey. London: International Psychoanalytical Press.