The Cultural Politics of Emotion by Sara Ahmed | | Booktopia
Replete with critiques of psychology and political theory that fail to account for the role of emotional intensity in the formation of the social, Ahmed puts forth a theory for reading the material textuality of emotional surfacings, stickings, slidings, and intensifications across individual and collective bodies. One thing I feel we can take from this figuration is how the nation is a form of emotional collective that is always undergoing a kind of dynamic agonism, or, constant impressions of contact between the collective and individual skins of variously formed bodies.
With Pain, Ahmed begins with a letter from a Christian Aid organization appealing for funds to clean up landmines. Painful events have a reconstitutional effect of the surface from both outside and within, a violation between inside and outside.
These fixations, formations and reconstitutions are the dynamic materializations of bodies within the social as mediated by affect. In this chapter, we are also introduced to the figure of the witness that participates in the formation of social bodies. Halpern asked whether, in a new world marked by data and smart architecture, we require new ethical builds. With hate, we have the bodies of others transformed into the hated through a discourse of pain.
Hate shares a structural similarity to love in this respect. At stake in a hate crime, for example, is the materiality of the perception of a group—there is a certain material build to how the laws enacted to protect a certain minority group already assume and reinforce that the group identity is in place, making the group identity the effect of the crime, never the cause.
Then, affects of hate are not temporally determined in advance, but they do stick according to their historical values and genesis. It works by enveloping bodies and constructing bodies as though they are enveloped and contained as if from the outside moving inwards—this is not the same as a shared or fellow feeling Fear is temporal in that it announces a threat to life itself through anticipation of injury and projection, from present to future.
We specifically invite contributions that focus on: the role of heritage in nascent nationalism and debates on national identity; the influence sacralisation of heritage has on the way migration is conceptualized; and the opportunities and foreclosures heritage and the cultural politics of emotion in the twenty-first century offers migrants themselves.
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List all panels Explorer. The cultural politics of emotion: transformations of heritage and the sacred. Open an email with this panel link Tweet about this panel. Accepted Papers: Heritization of music in the context of minority communities in Slovenia after , Part I. From folklore to heritage: values, community building and constitutional law. Simply link your Qantas Frequent Flyer membership number to your Booktopia account and earn points on eligible orders.
Panel discussion: Politics of Emotion and Feeling in Music
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Emotions work to define who we are as well as shape what we do and this is no more powerfully at play than in the world of politics. Ahmed considers how emotions keep us invested in relationships of power, and also shows how this use of emotion could be crucial to areas such as feminist and queer politics. Debates on international terrorism, asylum and migration, as well as reconciliation and reparation, are explored through topical case studies. In this book the difficult issues are confronted head on.
The Cultural Politics of Emotion is in dialogue with recent literature on emotions within gender studies, cultural studies, sociology, psychology and philosophy. Throughout the book, Ahmed develops a theory of how emotions work, and the effects they have on our day-to-day lives.
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