Emotion Space and Society最新文献

Recent years have seen a growing number of studies on onward migration and specifically the motivations international migrants may have for leaving their first country of settlement. Many of these studies argue that onward migration occurs as migrants pursue opportunities to study, work and reunite with family members in different places. So far little research has been undertaken to understand how affect, emotion and imaginings of home also contribute to onward migration decision-making. This study aims to fill this lacuna in the research by focusing on the case of diasporic Iranians who initially moved to Sweden as refugees in the 1980s and 1990s, stayed for at least five years and then subsequently made the decision to move on to other parts of the Iranian diaspora. The findings of the study illustrate that the participants’ onward migration decisions may be related to their emotional encounters with places over time, and their evolving imaginings of what constitutes ideal homes in diasporic space. The study draws on rich material collected through multiple life history narrative interviews conducted with Swedish-Iranian migrants currently living in London, UK and Toronto, Canada.

In this article, the author contributes to the ongoing debates within feminist methodology about emotional encounters when reflexivity and critical reflection are operationalised. More specifically, drawing on narrative accounts, this study examines how situated emotions influence conscious-raising activities, thereby challenging the ontological assumptions held by both the researcher and the researched. Drawing on a broader study about domestic violence and help seeking, the researcher shows how emotions in specific situations can trigger a shift in consciousness, challenging perceptions of reality. Such emotive challenges that researchers face in the field raises questions about the unpredictability of inter-subjectivity, ontological positioning, and the depth of situated emotion that can emerge during interviews. The author critically contemplates the dilemmas arising from such fieldwork interactions, questioning the ethical considerations within our institutions to safeguard overall wellbeing.

There is increasing interest within geography around the composition and interdependence of human and environmental dynamics and relational onto-epistemologies. Such interest prompts us to consider questions around respect, power and collaboration, and how we might enact relations across sometimes vast and incommensurable differences as academics and as/with community members. In this paper, we document six protocols which emerged within the Not Lone Wolf network to enable this careful work: Emplacement, Listening, Weaving, Discomfort, Grieving, and Resting. These protocols are material practices that are mindful of the diversity of stakes, opinions and positionalities we hold, and which enable us to navigate through our relations. This paper argues for the importance of attending to such protocols which can shape the doing(s) of relational geographies. It offers possible orientations for geographers and social scientists to experiment with while doing relational geographies.

Love, to a significant other, can be the motivation for migration, inform a migration trajectory, or provide reasons for remaining in situ. Even so, love remains in the undercurrents of migration research. It is not explicitly addressed, even though it underpins migration within the constellation of arranged marriage, or if the pursuit of love is limited by social structures, or law. This paper links the dynamics of agentic love and self-initiated migration by way of German (non-Jewish) and Israeli (Jewish) migrants in Israel and Germany, respectively. It highlights individual trajectories of love migrants, establishing that love within the area of migration studies needs to be conceptualised as multifaceted and complex, at times contradictory, and as part of an affective trajectory of the migration process; and that the ability to follow up on falling in love, and to actualise love, cannot be unhinged from privilege.

In Norwegian culture, outdoor recreation in nature – such as hiking – is an important activity tied to the production of identity and aspirations of a ‘good life’. ‘Friluftsliv’ (outdoor life) in Norwegian entails a connection to specific places and particular forms of movement between and within these places. This paper examines such mobility practices among residents of Stavanger, a mid-sized coastal city, drawing on 24 interviews with leisure hikers, split between car owners and non-owners. We argue that friluftsliv remains closely connected to the automobility regime, and show the implications for the urban mobility transition, which builds on a strategy of moving past car-centric planning and aims to reduce car dependence. We show how urban mobility planning can benefit from a more nuanced and situated understanding of what mobility means, and how it produces meaning, in a local context. We do so by addressing how people engaged in friluftsliv around Stavanger situate this within their mobility practices, and how these individualised expressions of friluftsliv and mobility reflect upon the urban mobility transition. This article draws on literature from emotional geographies and mobilities research to conceptualise ‘friluftsliv’ as a form of ‘meaningful mobility’ produced through assemblages of emotions, space, and culture.

This paper introduces an innovative method for enhanced researcher reflexivity: the use of synchronous collective writing as a space to collaboratively reflect on experiences of subjectification within the contemporary academy. We explore how, despite its apparent importance to contemporary research, the neoliberalisation of academia leaves little room for meaningful reflexivity. The authors in this paper – ranging from Master’s student to postdoctoral researcher – wrote collaboratively in real-time to organically develop a method of collective reflexivity. Through auto-ethnographic vignettes that act as raw data, and a critical analysis of how we came to experience the events showcased in these vignettes, we analyse how our positionalities shape both our subjection to, and perpetuation of, systems of symbolic violence in neoliberal academic institutions. Through this method, we explore experiences of the contemporary university as patriarchal, intensively marketised, and as a space where the prevalence of ‘weak’ reflexivity has negative impacts on research ethics. We argue that the affect of collaborative writing spaces acts as a resistance against our experiences of loneliness, competition and individualism. We also argue our new approach fosters research that is more responsive to the socio-material conditions to which it attends, and enables a deeper engagement with affect-led methodologies and slow-research.

Memory processes influence the emotional narratives that shape the meanings of borders. However, the field of border studies has traditionally neglected the extent to which ordinary people recreate borders through everyday emotional relations in spaces of social interaction and leisure. This research addresses cinema as a bordering experience in the context of Ireland. The Irish border has been marked by an intense political conflict that informed everyday relations between groups over the years and still has a relevant influence. This situation has impacted not only the emotional significance of the border for inhabitants of border areas but also the processes of othering shaped by memories of periods of violence and animosity. In this study, ethnographic research was conducted in various border towns, which included 44 interviews and three cineforums. Based on the findings, this article details how the interdependence of memories and emotions relating to cinematic experiences is part of everyday bordering processes.

While many institutions in recent years have worked to adapt classes to online settings, little attention has been given to the interplay of affect and emotion in online classrooms. This study uses a microethnographic approach to observe two online multicultural education courses over a 7-week term to explore the normative and socially organized practices of affect and emotion. We emphasize the ways that affect and emotion are deeply connected to physical place and online space. Findings suggest the emotional geography of online, synchronous classrooms are characterized by the duality of space and place. This includes tensions around visualizing affect and understanding emotion without shared references and physical places. This research also suggests that teachers and students are managing complex relationships, roles, and pressures in real time as their physical place may call for individuals to act one way while the online space may call for a different set of emotion work and labor.

This paper reveals how a popular UK reality TV programme Your Home Made Perfect mobilises emotions to challenge conceptualisations of architecture while simultaneously reinforcing regressive ideas of race, class and sexuality. Drawing on our thematic analysis of fourteen episodes of Your Home, the paper shows how architectural entertainment is uniquely positioned through the use of VR technology, to generate and mobilise client emotions, towards critique. This includes the critique of architectural drawings and the power imbalances of architect-client relationships. We trace how ‘happy’ emotions are tied to being able to read architectural visualisations through virtual reality (VR) rather than the ‘sad’ emotion enforced by traditional architectural forms of communication; how positive emotions fostered through care-in-action attach to the architecture and home. By foregrounding clients' emotional responses to the redesign of their homes by architects, the paper reveals architectural entertainment programmes as popular and powerful forms of architectural critique that nonetheless simultaneously reinforce exclusionary social logics that limits owner-occupation for the white middle class. In so doing, this paper contributes to unpacking both the emotional value of architecture and how this complex form of taste-making occurs within popular culture, that is, conveying to people the place of architecture within society.

This paper advances recent theorisations of the body-as-infrastructure by exploring the premise that there are multiple bodily infrastructures at play at any one time. It focusses on three infrastructural formations – the body, the skin that encases the body, and tattoos as visual inscriptions on the skin – that jostle against each other for representational primacy. The layering of infrastructure-upon-infrastructure leads to understandings of the self that exist in a state of tension with societal norms and the illusions of self-representation. Indeed, it is the intersecting gazes of society and the self that cause these infrastructures to become disaggregated, and representational politics to emerge. I illustrate these ideas through an empirical examination of tattooed bodies in Singapore. Singapore is a socially conservative city-state in which the body is implicated in the capitalist logics of development, and the aesthetic-aspirational logics of the Singaporean family. Tattooed Singaporeans must constantly negotiate these infrastructural overlaps and divergences amidst the growing trend towards more individualistic forms of self-expression and realisation. I argue that whilst the infrastructure of ink might be considered illusory, so too does it help to stabilise the self during times of uncertainty.