Anthropology and Sociology of Emotions

What happens when journalism is made superfluous? Combining ethnography, media analysis, moral and political theory this book examines the unraveling of professional journalism in Russia over the past twenty-five years, and its effects on society. It argues that, contrary to widespread assumptions, late Soviet-era journalists shared a cultural contract with their audiences, which ensured that their work was guided by a truth-telling ethic. Post-communist economic and political upheaval led not so much to greater press freedom as to the de-professionalization of journalism, as journalists found themselves having to monetize their truth-seeking skills. This has culminated in a perception of journalists as political prostitutes, or members of the 'second oldest profession', as they are commonly termed in Russia. The book argues that this cultural shift has fundamentally eroded the value of truth-seeking and telling in Russian society.  Broadly speaking, the book thus tracks what happens to public life at a time when a society's collective truths are systematically displaced by consistent falsehood and fabrication.

Papua New Guinean nurses work in a sociomedical system in which cultural and linguistic diversity are matters of pressing concern. Using data drawn from ethnographic research with PNG nursing students, I show how nursing education socializes nurses to take stances toward language and communication that impact their care practices. I argue that nurses’ use of language is shaped by their ethical commitments as educated Christians and indigenous concerns about the links between language, emotion, and health. In a resource-poor setting where health workers risk blame for structural inequalities, this “ethical metapragmatics” is an important but neglected facet of care work.

"Remembrance and Solidarity Studies" nr 4/2015

In this article we address a research problem bordering on sociology and history – the emotional climate in Poland in the 80s in the light of personal documents. We will describe the most important problems connected with the chosen perspective – we intend to apply the achievements of the history of emotions and the sociology of emotions. We will then present the theory of emotional climate by Joseph de Rivera and an untypical source that we are going to use: letters intercepted by censors. Finally we will present a sample of what can be understood from those letters about the emotional climate.

70.00 hardcover (0-521-84745-1) In The Sociology of Emotions Turner and Stets cover the waterfront of theoretical contributions in the extended area of the sociology of emotions. The format of the text is intuitive and reader-friendly. Theories are introduced through representative proponents of the perspective at hand, and specific (and at times helpfully detailed) examples of the relevant theory are applied to empirical settings.

Resumo O presente artigo busca discutir o fenômeno social e esportivo conhecido como MMA (Mixed Martial Arts), a partir de uma reflexão sobre os usos dos corpos e as práticas de consumo dos espectadores e praticantes desse esporte na cidade de Maceió/AL. A pesquisa etnográfica foi realizada em três espaços distintos: um bar que reunia fãs e/ou adeptos do esporte, uma academia de musculação que oferecia treinos de MMA e um evento com lutadores profissionais chamado Coliseu Extreme Fight. Por intermédio da observação participante e entrevistas realizadas com espectadores e praticantes do MMA em Maceió, foi possível compreender os diferentes sentidos elaborados pelos consumidores desse esporte-entretenimento. Palavras-chave: Corpo. Consumo. Êxtase. MMA. Abstract This article aims to discuss the social and sportive phenomenon known as MMA (Mixed Martial Arts), from reflections on uses the bodies and consumption practices of spectators and practitioners of this sport in the city of Maceió / AL. The ethnographic research was realized in three distinct spaces: a bar that broughted together fans and / or sports adepts, a bodybuilding gym that offer MMA training and an event with professional fighters called the Extreme Fight Coliseum. Through participant observation and interviews with spectators and MMA practitioners in Maceió, it was possible to understand the different senses elaborated by the consumers of this sport-entertainment.

This article makes propositions on how to ethnographically investigate discourse practice as it is embedded in affective dynamics. Discourse practice events have usually been investigated with a focus on language and speech. Without giving up this focus on the practice of talking, this article argues to understand the linguistic performances as embedded in affective arrangements. By mobilizing the analytical metaphor of the time machine in which past and future appear as re-enactments and pre-enactments, a methodological device is proposed to include broader structural forces and long-term processes in the ethnography of discourse practice. As such, it is in discourse practice events that sentiments become manifest, are enacted, invoked, mobilized, shaped and transformed.

The chapter ‘From Housing to Home: Buying Housing to Build a Home’ focuses specifically on an analysis of statements from people buying their first housing. The statements of respondents reveal buying a home to be a dynamic process that comprises a whole range of steps and decisions. Behind the decision to buy housing we found a normatively set preference for homeownership. The chapter describes in detail the structure and content of this normative idea and shows that the preference for homeownership, as articulated by individual first-time buyers, relates not just to the material side of housing but also and above all to its emotional side, to the emotional experience and the experience more generally of being ‘at home’. An in-depth content analysis of statements shows that the ideas that shape the process of buying housing are ideas about (one’s future) home and these are shaped not just by what kind of housing a person has experienced in the past, one’s personal history and current circumstances, but also by ideas about what constitutes ideal housing. The purchase of a flat or house, if it comes about, is the result of a process of negotiation between financial (and other) constraints and notion about ideal housing. A purchase essentially represents and is perceived by respondents as a compromise between ideas and wishes on the one hand and possibilities and constraints on the other hand.
An analysis of the narratives about the process of purchasing a home shows a home as a central place of human existence. For the respondents in the study, buying a flat represented the first and a fundamental step towards having their own home. They felt that only when they owned their flat, which they feel they have control over, would they be able to start the process of establishing a home, a process that is long term and that on top of a material component also has a significant emotional one, the sense of setting down roots. The spaces of the place a person lives in represent places with which people tend to form emotional relationships and ties that then grow deeper over time. At the same time they are places that the respondents in the study – first-time home-buyers – have a need to shape and reshape according to their ideas about themselves and their future. Owning one’s home thus (in the framework of people’s ideas and their statements) opens up greater opportunities for gradually creating and reaffirming one’s own identity as they adapt and reshape the spaces they live in. Buying a dwelling is thus understood not as an investment but as the first step in creating a home for oneself.

CORPS du malade, du mourant, du mort, du pauvre : au cœur de nos sociétés contemporaines, des agents administrent pour le monde social et à sa place les marges de la vie biologique et sociale. Comment les pompiers, les travailleurs sociaux, les employés des pompes funèbres, les aides-soignantes, les infirmières et médecins se débrouillent-ils avec le « sale boulot » ?
Parmi les émotions dont ils peuvent être affectés, il en est une, particulièrement archaïque, apparemment spontanée et difficile à réprimer : le dégoût. Il renvoie aux sensations du corps, mais recèle aussi une dimension sociale : pas seulement dégoût du goût des autres, mais peur de devenir comme eux, surtout s’ils sont jugés socialement inférieurs. Le dégoût traduit une urgence à se « séparer ». Réaction somatique à la crainte du rapprochement physique et social, émotion « mixophobe », le dégoût trace une frontière avec l’Autre, révélant les inavouables sociaux de nos sociétés.
Cet ouvrage interroge ce que le dégoût « fait » aux interactions. On y découvre l’opposition radicale entre coulisses et scène, régie par l’autocensure professionnelle, et les mille stratagèmes permettant d’affronter ce qui révulse. Limitation du toucher, port de gants, lavage obsessionnel, embellissement du cadavre et toilettage des mots eux-mêmes, autant de techniques visant à mettre à distance la vie organique… des autres. Révélatrices d’une souffrance spécifique au travail, ces stratégies professionnelles avouent une ambivalence d’autant plus menaçante qu’elle semble de plus en plus indicible. Car secrété par le processus de civilisation, le dégoût est pris dans des interdits sociétaux incitant à le taire. Cela en fait un instrument d’autant plus précieux de lecture
du monde social.
Cet ouvrage apporte ainsi une contribution importante à l’histoire, à la sociologie et à l’anthropologie des sensibilités.

Die Lebenssoziologie hat sich in den letzten Jahrzehnten ohne Zweifel zu einer veritablen Wissenschaft des Sozialen formiert. Dabei handelt es sich jedoch nicht um eine Wissenschaft im klassischen Sinn, nicht um eine ›Königswissenschaft‹, die mit etablierten Theore-men, kanonisiertem Lektüren und festen Wissensbeständen operieren würde. Vielmehr hat sich die lebenssoziologische Wissenschaft nicht nur als exzentrische, sondern auch als intensive Wissenschaft erwiesen. Um deren Darstellung soll es in diesem Kapitel gehen. Im Anschluss an die im Band bis hier dargestellten theoriehistorischen Arbeiten, theoretischen Konzepte, empirischen Einzelfallstudien und kritischen Auseinandersetzungen soll in diesem abschließenden Kapitel die Lebenssoziologie als eigenständige Wissenschaft vorgestellt werden. Das umfasst die Diskussion eines Theorieprogramms, einer Methode und die Durchführung einer exemplarischen Fallstudie. Die Theorie setzt sich aus zentralen Schlüsselbegriffen zusammen. Diese beziehen sich auf Begriffe, die in diesem Band bereits Erwähnung gefunden haben: auf die Begriffe des Werdens, der Intensität und des Mehr-als-Lebens, darüber hinaus aber auch auf eine spezifische Differenztheorie – die nicht von einem konstitutiven Außen, sondern von einem konstitutiven Zwischen ausgeht –; und auf die Konzepte der Affektivität, Suspension und Interpassivität. Am Anschluss daran entwickelt der Aufsatz auch eine spezifisch lebenssoziologische Methode, die Intensitätsanalyse, die illustrativ an einer empirischen Fallstudie zu algorithmischen Praktiken im ›automati-schen‹ Börsenhandel durchgeführt wird.

The recent ‘materialist turn’ stresses the fundamental role of nonhumans in the constitution of our social and political life, and argues that our inability to grasp their importance dooms our normative prognoses for ordering society to ethical, political, and practical failure. Our paper combines insights from recent affect theory and indigenous and non-North Atlantic societies in response to this epistemological and theoretical critique. (1.) We argue that affect analyses can give a fuller account of the ways in which nonhuman others participate in the creation and maintenance of human sociability. (2.) We argue that societies such as those organized along totemistic or animist lines have a different ‘affective attunement’ toward nonhuman others, whom they admit as social members (we call these heterological societies). However, our own anthropocentrism renders us insensible to the logic of their modes of social organization. Referring to ethnographic examples, we show how affect analysis can help us translate the insights of heterological societies, so as to eventually dismantle the current anthropocentrism.

Keywords: affect, new materialism, affective attunement, indigenous practice, heterological, becoming-human, becoming-animal

RESUMO
Expomos um conjunto de reflexões elaboradas nos - e a partir de - uma variedade de registos dos nossos diários de campo «poéticos», resultantes do nosso trabalho de terreno em São Tomé e Príncipe. Damos especial atenção às problemáticas das emoções, estatuto dos registos mais intimistas, postura do antropólogo em campo. Pretendemos trazer os «registos escondidos» para um corpo de análise principal, num exercício de rememoração reflexiva. Evocamos um contexto relacional que nem sempre foi apaziguador e que nos atribuiu identificações que nos provocaram grande desconforto. Refletimos sobre estas e outras experiências que nos despertaram fortes emoções e que se espelham nas relações que se estabelecem, entre o antropólogo e os interlocutores, entre o antropólogo perante si próprio e que permitem um olhar mais atento aos contextos de produção de conhecimento antropológico.

Palavras-chave: Diários de campo; registos intimistas; emoções; grafia sensorial.

ABSTRACT
We present reflections based on different records of our «poetic» fieldnotes from our fieldwork in São Tomé e Príncipe. We pay special attention to emotions, to the status of intimate records, and to the anthropologist´s position in the field. We intend to bring up the «hidden records» for a main body of analysis, as an exercise of reflexive remembrance. We evoke a relational context that has not always been peaceful, and tended sometimes to leave us with identifications that caused us great discomfort. We reflect on these and other experiences that stirred in us a wide range of emotions, that are mirrored in the relationships established between subjects and the anthropologist as well as between the anthropologist and himself and that enable us a to take a more attentive look to the contexts of production of anthropological knowledge.
Key-words: Fieldnotes; intimate records; emotions; sensory spelling.

From a sociological viewpoint, emotions, especially collective emotions, were already positioned and described within the context of religion by Emile Durkheim (2001 [1912]). In his perception of society they comprise a fundamentally essential component, since he viewed the emergence of religion as based in the interplay of a socially created imaginary reality (an idealized, second reality) with a specific emotion (effervescence) that is also socially created. To this extent, it makes sense in terms of a sociology of emotions to examine collective emotions more closely where-even today-religion is celebrated and religiosity is played out and lived. The following article is not concerned exclusively with emotions that refer to a collective, such as effervescence. Instead, we are interested in the entire spectrum of emotions that gain meaning within the context of religion. Our work is based on earlier research on the role of transcendence for religion today and on studies on the New Age movement, near-death experiences, religious visions, and Marian apparitions Knoblauch & Soeffner 1999), and in particular on findings of the "Emotionalization of Religion: New Emotional Styles in the Field of Religious Experience" research project, which is funded by the cluster of excellence "Languages of Emotion" at the Free University of Berlin. The aim of this project is to compare newer Christian congregations with a Pentecostal or evangelical orientation to Christian parishes of the Evangelical Church in Germany or of the Roman Catholic Church with regard to their respective emotional culture. The employed method set includes several qualitative methods, such as videography, the analysis of guideline interviews and participant observation. Manuscript Version. Article published in: Salmela, M. (Hg.): Collective Emotions. Oxford: Oxford University Press, 356-371. RELIGION, EMOTION, AND MEDIATIZATION 2

Resumen
Desde hace unos años venimos explorando el modo en que la dimensión emocional de la experiencia escolar interviene en los procesos de inclusión-exclusión educativa en el nivel secundario. Aquí analizamos en pro- fundidad las entrevistas realizadas a 16 jóvenes de sectores populares que han egresado de las llamadas “Escuelas de Reingreso” en las que se indagaron las formas en que ellos enunciaban su experiencia emo- cional, explorando las fuentes de dicha emocionalidad. Respeto, entusiasmo y tranquilidad fueron las formas enunciativas utilizadas para describir sus experiencias. Nuestra hipótesis es que el tipo de vínculos cons- truidos con los docentes en el marco de un formato escolar particular genera una emocionalidad positiva, que permite resignificar la trayectoria escolar personal, reposicionarse frente a la institución escolar y po- tenciar su sensación de agencia, en términos de sentirse con mayores márgenes de control acerca de su propia vida, permitiéndole de este modo desplegar diferentes tipos de estrategias personales para su inte- gración laboral, educativa y familiar.
Palabras clave: emociones; jóvenes; escuela secundaria; inclusión educativa; agencia.

Abstract
For several years we have been exploring how the emotional dimension of school experience influences the processes of inclusion and exclusion in High School education. In this paper we analyze in-depth in- terviews with 16 young people from poor social sectors that have graduated from the "Reentry School". In these interviews we explore not only the ways they signify theirs emotional experience but also the sources of such emotionality. Respect, enthusiasm and calmness were the enunciative forms used to des- cribe their experiences. Our hypothesis is that the type of bond built with teachers in this particular school format generates a positive emotionality, allowing the arising of new meanings about their personal school career and an enhanced sense of agency, as well as different ways of facing the school, thus being able them to deploy different types of personal strategies for labor, educational and family integration.
Keywords: emotions; young people; high school; educational inclusion; agency.

What is the function of clerical leadership in Alevism based on sociocultural and political understandings? To answer that complex question, Deniz Cosan Eke examines the political, cultural, and religious debates surrounding Alevis and the Alevi movement in relation to the ideas and claims of the Turkish state, Alevi communities in Turkey, and migrant Alevi communities in Germany. The book, which focuses on the emergence of collective emotions in religious rituals, the struggle of religious groups in migration processes, and the leadership role of clergy in social movements, is of great interest to a wide readership.

Este artigo tem o objetivo de discutir a relação entre o ativismo biossocial e político de HIV/AIDS e a linguagem cultural das emoções. Minha proposta enfoca dois eixos específicos de análise: 1) a formação de sujeitos soropositivos, isto é, a sua auto- modelação como pessoas “vivendo com HIV” e, em razão disso, 2) a sua inserção e formação como ativista no movimento biossocial de HIV/AIDS. Por um lado, a testagem anti-HIV é um evento central de um longo processo de auto-modelação e construção identitária que evidencia a importância das emoções. Por outro lado, a participação de pessoas de diversos status sorológicos em atividades das ONGs, grupos de ajuda mútua, redes ativistas possibilita entender a micropolítica das emoções, dos corpos e das performances culturais que estão diretamente associadas

This paper conceptualizes eroticism as emotional experience. I use the Renaissance Faire to illustrate the construction of asexual eroticism along three dimensions: the carnal experience of Faire, its focus on physicality, and intimations of increased interpersonal access. This approach forefronts the complexity of eroticism and situates the erotic squarely in the sociology of emotion, providing a model for understanding a range of emotional, embodied, and nonsexual charges as erotic. More broadly, the analysis seeks to contribute to the study of all emotion as embodied.

Cet article propose d’affiner la description sociologique de la figure du « bon citoyen » en Iran (le motamed). À partir d’une enquête ethnographique menée dans les conseils de quartier téhéranais entre 2007 et 2012, cet article propose d’identifier ces exigences d’argumentation et d’expression des émotions jugées convenables, ainsi que les tensions entre les états affectifs que les acteurs montrent publiquement et ceux qu’ils se retiennent d’exprimer. L’analyse ethnographique du travail émotionnel des conseillers de quartier révèle les normes affectives qui contraignent le travail quotidien de ces acteurs, elles-mêmes révélatrices des logiques organisant les relations de pouvoir au sein de ces institutions. L’étude de l’économie émotionnelle que donnent à voir ces échanges est indissociable de logiques politiques et sociales qui relèvent à la fois de l’autoritarisme de la République islamique et de conflits de notabilité locales.
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This paper aims to refine the sociological understanding of what being a “good citizen” means in the Islamic Republic of Iran. Drawing upon an ethnographic study conducted in Tehran’s neighbourhood councils (between 2007 and 2012), this paper identifies what emotions are legitimate (or not), as well as exploring the tensions between emotions that are publicly shared and those that are hidden. This ethnographic analysis of the councillors’ emotional work reveals how the affective norms constrain their everyday activities and structure power relations in these institutions. The councillors’ emotional rationalities appear to be impacted by both political and social processes.

Dedicamos nuestro programa a entrevistar a Marisa Ruiz Trejo, investigadora de la Universidad Autónoma de Madrid, quien acaba de terminar una reciente investigación sobre la producción y uso de las radios latinas en Madrid. El trabajo, titulado “Amor al aire”, se centra en la conformación de la identidad “latina” a través de las ondas sonoras, el marketing de las emociones, la música, la mercantilización de la información pero también las resistencias.

El “amor romántico” y la “sexualidad sin amor” que reproducen la mayoría de las canciones de las radios latinas contribuye a construir representaciones de “hombres latinos” asociados a la virilidad y la fuerza y de “mujeres latinas” como complemento de los varones; pasivas  que solo tienen agencia a costa de su hipersexualización y heterosexualización. No obstante, también existen resistencias a los mandatos sonoros patriarcales y, además, han surgido otras identidades alternativas, críticas con la vivencia estereotípica, especialmente en los espacios de representación, reapropiación y negociación de las mujeres, indígenas y lesbianas migrantes. Para ilustrar los argumentos sobre las industrias musicales latinas dominantes, seleccionamos una canción interpretada por Marc Anthony y Romeo Santos. Por otro lado, escuchamos a grupos feministas como Krudas Cubensi y grupos migrantes como  Las Cafeteras (“La bamba rebelde”) y  La Santa Cecilia  (“Ice”). Al final, Marisa nos comparte el texto de Audre Lorde “La transformación del silencio en lenguaje y acción” y escuchamos Corasón.

Escuchar aquí
http://www.contratiempohistoria.org/?p=5630
http://www.contratiempohistoria.org/programas/245Contratiempo30-11-2015.mp3

Cet article propose une analyse du rôle joué par les émotions lors des interactions médicales. Il se fonde sur la comparaison d'interactions entre des professionnels et des patients dans deux services de gériatrie (consultations mémoire) et dans un hôpital psychiatrique de jour pour adolescents. Cinq types d'émotions sont alors distinguées selon l'usage auquel elles donnent lieu : émotions conflictuelles, figurées, sollicitées, projetées, validées. Il en ressort une réflexion sur la dimension émotionnelle des interactions médicales, en tant que théâtres d'une « expression obligatoire des sentiments ».
This article proposes an analysis of the role played by emotions in medical consultation. It is based on the comparison of interactions between patients and professionals in two geriatric wards (specialized memory consultations) and in an adolescent day care hospital. Five types of emotion are then distinguished according to their uses : those which are conflicting, related to face work, solicited, projected and validated. This leads to further examination of the emotional dimension of medical interactions, which are the theatre of an "obligatory expression of feelings." Entrées d'index

From the theme "Affects: emotions and feelings from the perspective of the anthropology of emotions" I bring a presentation that is divided into 2 topics, where in the first I present an overview of anthropology and then go into the anthropology of emotions itself. Within the topic dedicated to the anthropology of emotions, I would like to discuss with you 3 themes: the false reason/emotion dichotomy, emotional control, and the relationship between affects and gender. First, I would like to point out that, within the American-based anthropology of emotions, more distant from psychology and psychoanalysis, there is no strict concern with differentiating emotions, feelings, passions, affections... So, for the purposes of this presentation, I will use all these terms as synonyms, giving a preference to the term "affection" as I consider it more comprehensive and less "contaminated" by some type of scientism.

Dossier "The Urban Peripheries" I-State violence: militarization of urban peripheries and 'pacification apparatus' Violent action among friends: an ethnographic reflection on processes of moral and emotional perceptions and justifications of conduct

Why and how do norms emerge? Which norms do emerge and why these ones in particular? These questions belong to the “problem of the emergence of norms” that consists of an inquiry on the production of norms in social collectives. It is with the ethnographic study of the emergence of “norms against violence” in the political collective “Occupy Geneva” that I address this problem: first, empirically with the analysis of my field observations; and, second, theoretically by discussing my findings. In consequence of two episodes categorized as sexual assaults that occurred in their camp, the members of Occupy Geneva decided to tackle those issues in a general assembly. Their goal was to amend their first charter of good conduct, in order to reform its norms and complete it with norms aiming to regulate “facts” of “unjustified violence.” During a collective deliberation, new norms were devised, debated, and consensually adopted. The writing of the new charter took place in a second general assembly during which the wording of the written norms was collectively decided. I show that indignation against the sexual assaults was the main motive that led to the collective deliberation, and that the entire process of the making of these norms was characterized by different collective emotions. Indeed, indignation, contempt and fear played major roles in the emergence of norms prohibiting violence, allowing punishing and excluding wrongdoers, and prescribing to intervene collectively against an aggressor to neutralize the threat that he represents. These findings make me hypothesized that social norms emerge from emotions thanks to the latter internal structure; and that emotions provide causal and grounding explanations of this emergence. Thus, emotions allow answering the questions “Why do norms emerge?” and “Why do they have their specific forms?”. In short, I argue that social norms have emotional foundations.

Abstract: This article, based on ethnography, accompanies the everyday struggles of a caring community constituted by the residents of a street in a popular neighborhood in the city of João Pessoa, called X Street. X Street not only houses the community of but also a set of six houses that make up Unnamed Village (Vila Sem Nome). The purpose of this article is to understand the tensions involved in X Street with Vila Sem Nome, since its construction in the 1960s. The X Street is a street that no longer exists; the last house was passed to the hands of a construction company, owner of the other lands of the old houses, at the beginning of 2017.

Resumo: Este artigo, de base etnográfica, acompanha os embates cotidianos de uma comunidade de afetos constituída pelos moradores de uma rua de um bairro popular da cidade de João Pessoa chamada, aqui, de Rua X. A Rua X não só abriga a comunidade de afetos, mas, também, um conjunto de seis casas que compõem a Vila Sem Nome. O objetivo deste artigo é o de perceber as tensões envolvidas na Rua X com a Vila Sem Nome, desde a sua construção nos anos de 1960. A Rua X é uma rua que não existe mais, a última casa foi repassada para as mãos de uma construtora, dona dos outros terrenos das antigas casas, no início do ano de 2017. Palavras-chave: comunidade de afetos, solidariedade, compartilhamento, exclusão, nós e eles, tensão, memória.