Emotion Space and Society最新文献

Borderlands are dynamic, fluid spaces where multifarious actors and their relations come together in continual tension. The (re)appearance of (nonhuman) animals can lead to the emergence of novel multispecies borderlands, generated through a variety of affective, emotional and material registers with diverging spatial-temporalities. Situated in the Forest of Dean, England, this paper draws on ethnographic research to consider how the unanticipated (re)appearance of feral wild boar has (re-)configured everyday landscapes in myriad ways. In particular, the focus is on how distinct ecologies of memory and place- weaving through pasts and presents, the material and immaterial, individuals and collectives, humans and nonhumans- are created and shaped by embodied practices, encounters, distributed meanings and temporal change. Amidst uncertainty, the ‘Forest’ borderland is shown to be an indeterminate space, where memory simultaneously disrupts and enriches sensations of belonging and emplacement, and can help negotiate interspecies differences. The paper argues it is important to pay attention to the fluxing, fluid agency of animals and how their everyday human relations (dis)connect heterogenous ecologies of memory and place, especially at a time when multispecies landscapes are undergoing rapid, unexpected and un/intentional change.

This study researched the development of pedagogical content knowledge (PCK) of pre-service geography teachers (PGTs), adopting a place-based approach. The study planned and implemented a photovoice-based semester class on visualization, happiness and sense of place. Data were collected through photographs taken by PGTs, including their narratives and reflections and analyzed through grounded theory. The geographical place where PGTs felt happiest was the first-place they lived as a child. Participants' affective feelings of place happiness appeared attached to objects that reflected mobility such as a cellular phone or a transportation means, such as bus.

This paper presents a pilot of a method which measures quantitative biometric data to understand the emotional response of people to their physical environment. The aim of the audit method is to address the problem of lack of accessibility of public buildings for those with hidden disabilities. People with invisible disabilities such as Autistic Spectrum Disorders (ASD, Autism) sometimes feeling forced to withdraw from public spaces and communities and unfamiliar or busy environments such as art galleries can be particularly problematic (Amaze, 2018). As part of the Audit, data is collected using a wearable biometric device that is mapped against internal location. In this study the EDA (Electrodermal Activity) Audit was trialed with participants with ASD at a public art gallery in UK. The results reveal that participants with ASD experienced a greater increase in stress level compared to the neurotypical control participants. Areas where noticeable ‘peaks’ of stress were recorded usually had a restricted view or required human interaction. Comparison of GSR (Galvanic Skin Response) data with questionnaire information gathered before and after visiting the gallery also implies that the participants with ASD were less able to articulate their emotional response to spaces. We discuss the development of an EDA Audit method that could provide knowledge to help designers envision spaces that are more inclusive.

Health geographers have long been interested in the connection between place and mental health, proposing that settings influence mental health and vice versa. Research on environmental contamination has tended to focus on the former part of this relationship, examining how the mental health and wellbeing of residents living nearby are affected by the contamination. There has been little investigation of the latter component: how mental health and wellbeing may shape place. This article seeks to explore how the mental health and wellbeing of residents living on or near environmental contamination may be both affected by and reproduced in place. It considers this in a case study of per- and poly-fluoroalkyl substances (PFAS) contamination in New South Wales, Australia, by drawing on interviews with residents. Focus is placed on examining how residents report psychological distress associated with the contamination and how this distress may permeate beyond the contaminated site to become enmeshed in other places at different scales, such as the body, home, local environment, and state. Ultimately, it is proposed that these places reproduce distress on their own and require just as much attention in addressing adverse psychological effects as the physical contamination itself.

Emotional engagement with climate change has been identified as an important research agenda. Recent studies have suggested parental worry for children and future generations are motives for climate activism, highlighting both personal and social justice concerns. A global parent-led climate justice movement specifically articulating this has emerged, yet currently remains under-researched. At the same time, social movement research has tended to overlook the social embeddedness of activism. To address these gaps in knowledge, this study used a qualitative mix of diary entries and interviews of UK-based mothers and fathers to investigate the overlapping emotional spaces of climate activism and parenting. It found that a parental lens on climate, informed by dystopian imaginings and processes of responsibilisation amplified fear and risk-related feelings, but were managed by channelling energy into a diverse array of collective action spaces. This led to positive emotions of hope and solidarity which were fostered and circulated within close personal relationships. In addition, the study found times and spaces which put a strain on affective engagement, and on partner relationships. The paper discusses the lack of moral anger in this sample of climate activists compared to previous research, and calls for further enquiry into the movement's development of intergenerational justice grievances.

This article analyses the production of meaning embedded in places through prefigurative practices. Although the use of space by activist groups is widely studied in the sociology of social movements and urban geography, this article extends the body of literature on place-making by analysing the prefigurative dimension between militant practices and living spaces. Drawing on walking interviews with Montreal's activists that campaigned for a social centre in Canada, this article argues that the strategies inform place-making of local grassroots mobilisations that aimed to develop urban alternatives, and that the meaning attributed to places depends on the individual and collective experience of activists engaging in prefigurative politics. In this sense, place-making derives from the lived collective experience therein and the individual's treatment of these spaces. The results show that the repetition of the action, as well as its emotional and symbolic intensity, are factors that favour the contribution of prefigurative practices to the place-making process.

In this paper we explore migrants' and minorities' memories and memory-making associated with death, funerary and remembrance practices, with particular attention to how this intersects with experiences of migration and/or being part of a cultural or religious minority. The paper examines different spaces including bodies, homes, translocal networks, cemeteries and crematoria, centred on insights from focus groups, biographical and key participant interviews in four medium sized multicultural towns in England and Wales. These case studies afford an exploration of the complex and dynamic ‘ecologies’ of migrant and minority memories and sense of citizenship in relation to death, bereavement and remembrance spaces and practices. Participant accounts highlight memories of past practices, (post)colonial marginalization, disenfranchisement, changes in practices, the strains of transnational grieving, pragmatic compromises and collaborating to improve funerary provision as endeavours of everyday citizenship. These are explored through two broad interlinked themes: firstly, translocal memories of past and evolving funerary and remembrance spaces, customs and practices; and secondly, relationality and autonomy through the choice of where to situate the dead, and implications for associated future memory-making.