‘It's called Girl Scouts,not, like,Woman Scouts’: emotional labour and girls' bodies

A key part of the American Girl Scouts organization is their iconic annual cookie sale, which is promoted as providing girls with invaluable business and leadership skills. We argue that it also trains girls in the gendered practice of emotional labour. By learning how to suppress or express certain feelings in public spaces in order to net more profit, girls are socialized to not only regulate their emotions, but also their bodies. This becomes complicated as girls become teens, as they receive mixed messages regarding their bodies. No longer considered to be ‘cute girls’, teens' bodies occupy a space between adolescence and adulthood, which often creates tension in public space. We explore this tension and teens' responses.     

Feminist geopolitics,everyday death,and the emotional geographies of Dang Thuy Tram

Women's everyday experiences in war remain occluded; moreover, the bodily impacts of war remain hidden, masked by masculinist accounts of warfare that too often glorify heroic male combatants. In this article, we contribute, first, to the ongoing project to understand violence in everyday life and, second, to the understanding, specifically, of women's experiences in warfare. We do so through a reading of the diaries of Dang Thuy Tram, a female Vietnamese doctor who lived and died in the Vietnam War. By drawing on feminist geopolitics, coupled with the insights from emotional geographies – and specifically, those of love – we focus on two main themes: the emotional transformation of death and life, and the care of life amidst pervasive death. We conclude that an emotionally grounded feminist geopolitics is necessary to challenge masculinist accounts that normalize, naturalize, and glorify war.     

ARRIVAL OF COURTLY LOVE: MOVING IN THE EMOTIONAL SPACE

Courtly love appeared in twelfth‐century Europe as a dissent from the emotional regime established by the Gregorian Reform, by setting the lady, instead of God, as the object of worship. From a game‐theory perspective, courtly love and hedonism correspond to Nash equilibria, in contrast to Christian marriage, whose stability is threatened by sex‐as‐appetite on one side and devotion to God on the other, and whose maintenance depends on moral control. The Church developed fear and shame, which are counter‐emotions to desire‐as‐appetite. Courtly love restored the thrill of forbidden adventure. It also shared traits common to innovations in the natural world: it added complexity (by increasing costs, emphasizing courtship, self‐restraint, and extremes of suffering); it was made possible by the plasticity of mating relationships; it introduced a small disorder in the ordered regime of Christian marriage; it demanded an adaptive effort, requiring the man to face ever more perilous trials and the woman to appear ever more attractive. Though obtained as a small deviation from the existing emotional regime, it had thoroughgoing and long‐lasting consequences for social control and for the political power of the Church. It also deeply modified the dynamic of longing in ego's representation. By taking the temporal form of a capture, it contrasts with twelfth‐century Bengal, where love was characterized by maintenance in an indefinitely repeating worship, by the absence of a here‐now versus target‐later dualism. It also contrasts with eleventh‐century Heian Japan, where love was intermingled with the melancholy of an impossible return, which is the antithesis of the concept of capture.     

A love story: for ‘Buddy System’ research in the academy

This article makes a case for a ‘buddy system’ approach to research and scholarship, or a kind of ‘caring with’ our colleagues, as feminist praxis and as an intentional, politicized response to the neoliberalization of the academy. Through autoethnographic writing on our travels together into farmed animal auction yards, we explain the buddy system as a mode of caring, solidarity, and love that differs from collaborative research, focused as it is on caring for and about our colleagues and their research even (or especially) when we have no direct stakes in the research being conducted. We contribute to three feminist conversations with this approach: feminist care ethics in geography; emotional geographies; and critical perspectives on the neoliberalization of the academy. We advocate the buddy system as an extension of feminist care ethics, enriching how feminists think about ‘doing’ research. We draw on feminist geographies of emotion and our own emotions (grief especially) experienced while witnessing processes of nonhuman animal commodification to politicize the act of researching and to develop a more caring way of inhabiting the academy. This is particularly important, we argue, in the context of deepening neoliberal logics that turn the academy into a place where care and love become radical acts of resistance and transformation.     

Disciplined Mobility and the Emotional Subject in Royal Dutch Lloyd's Early Twentieth Century Passenger Shipping Network

This paper examines the disciplined mobility and emotional geographies of “between‐deck” passengers in Royal Dutch Lloyd's early Twentieth Century passenger shipping network. Specifically, it is concerned with the ways in which the network was established and with the efforts made to maintain it. It is found that such a disciplinary network furthers the firm's goal of shipping healthy and productive bodies for corporate profits and that transhipment facility Lloyd Hotel in Amsterdam was integral to the performance and maintenance of such a transnational disciplinary network. The key consequence of such disciplined mobility was the creation of an emotional passenger‐migrant subject shaped in relation to the power of corporate, cultural and other authorities in maritime travel and migration. In identifying this historic network of disciplined mobility and its emotional subject, this paper seeks to reveal the emotional geographies relating to mobile subjectivities and the power relations associated with their historically significant travels.     

SPACES OF DIZZINESS AND DREAD: NAVIGATING ACROPHOBIA

As part of emerging disciplinary interests in well‐being and emotions, geographers have recently begun to pay attention to common but often neglected psychological conditions that have the potential to impact considerably upon individuals and their daily lives. Specifically extending the scope of geographical inquiry on phobias, this paper considers acrophobia (known as being scared of heights). Through interviews with ten sufferers, the spatial character and intensity of the condition is articulated. The findings tell us that underpinning acrophobia is mathematical height: the vertical elevation from the lowest possible resting point of the body to the point at which the symptoms of acrophobia occur. This point is however ‐ even for each individual ‐ highly variable, context dependant and, in terms of explanatory potential, does not convey personal experiences. Instead, the idea of ‘encounter spaces’ provides far greater elaboration. Created by sufferers ‘dysfunctional’ spatial perceptions, these are the occupied spaces of mixed emotional and physical responses (such as fear and rapid breathing) and reactionary practices that are tactical yet somewhat involuntary in nature (such as gripping tighter or getting lower). Depending on the particular circumstances, sufferers might choose to, feel forced to, or might inadvertently enter encounter spaces. Their impacts also extend beyond immediate effects to sufferers’ longer term lives and well‐being. This might be negatively impacted, for example, through cumulative encounters, worrying about potential encounters or missing out on life events. At this level, reactionary practices ‐ again which are tactical yet somewhat involuntary ‐ are often employed in order to avoid height. Ultimately, the overall impact of acrophobia on an individual depends on a number of factors including the severity of their condition, the attitudes of the people they associate with, their job, lifestyle and the environments which they have to, or would like to, frequent. Consequently, while some sufferers cope with ease, others constantly navigate the altitude of their lives.     

欧美旅游者在秦始皇帝陵博物院的情感体验时空变化

以时空思维为指导,从情感社会学、认知心理学、时间地理学等多学科角度,深入地展开了对旅游者情感体验的研究。采用访谈、问卷等方法,系统探索了欧美旅游者情感体验的影响因素。基于秦始皇帝陵博物院实际情况与欧美旅游者的表达习惯,参考双因素情感模型,确定基本情感词汇,建立情感轮分析模型进行数据收集,计算旅游者情感体验值。从时间、空间及路径3个角度,探索秦始皇帝陵博物院欧美旅游者情感体验的时间、空间变化规律和路径变化规律。研究发现秦始皇帝陵博物院欧美旅游者的积极情感体验整体呈倒“U”型波动,消极情感体验整体呈“U”型波动;欧美旅游者情感体验的空间分布表现出聚集节点与景区主要展馆高度契合的特点;旅游者的游览路径和游览顺序会影响其情感体验。     

Sukli: uneven exchanges of care work of children left behind in Filipino transnational families

ABSTRACT

This article explores the complicated affective realities of children in the Philippines who engage in the labour of caring from the place of being ‘left behind’. I explore how children demonstrate care for their migrant mothers through various schooling tasks, undergirded by emotional dissonance, and often not through an idealized notion of love or tenderness. These acts demonstrate children allocate care work in transnational families in spite of complex emotional underpinnings I argue that the emotionality in those acts may be anger or frustration but children left behind are making sense of their labour through a culturally localized concept called sukli that connotes uneven exchange in care work to maintain the operations of a transnational family. The paper adds to our understanding of children’s affective experiences of migration within an Asian context.     

Emotions and affect in recent human geography

This paper seeks to examine both how emotions have been explored in emotional geography and also how affect has been understood in affectual geography. By tracing out the conceptual influences underlying emotional and affectual geography, I seek to understand both the similarities and differences between their approaches. I identify three key areas of agreement: a relational ontology that privileges fluidity; a privileging of proximity and intimacy in their accounts; and a favouring of ethnographic methods. Even so, there is a fundamental disagreement, concerning the relationship – or non-relationship – between emotions and affect. Yet, this split raises awkward questions for both approaches, about how emotions and affect are to be understood and also about their geographies. As importantly, mapping the agreements and disagreements within emotional and affectual geography helps with an exploration of the political implications of this work. I draw upon psychoanalytic geography to suggest ways of addressing certain snags in both emotional and affectual geography.     

以作品《小白菜》为例浅谈声乐演唱艺术中情感的表现

声乐演唱艺术是最情感化的艺术。情是一切艺术之所以感人的根茎,情感是歌唱艺术的灵魂。歌唱时只有做到了声情并茂,才能发挥出作品的全部艺术感染力。本论文结合作品《小白菜》,浅谈声乐演唱艺术中情感的表现。