Utilizing Emotional Energy

2018 ◽  
pp. 67-72
Keyword(s):  
2021 ◽  
pp. 017084062199450
Author(s):  
Lauren McCarthy ◽  
Sarah Glozer

Emotional energy is key to disruptive institutional work, but we still know little about what it is, and importantly, how it is refuelled. This empirical paper presents an in-depth case study of ‘No More Page 3’ (#NMP3), an Internet-based feminist organization which fought for the removal of sexualized images of women from a UK newspaper. Facing online misogyny, actors engage in ‘emotional energy replenishment’ to sustain this disruptive institutional work amid emotional highs and lows. We introduce ‘affective embodiment’ – the corporeal and emotional experiences of the institution – as providing emotional energy in relation to disruptive institutional work. Affective embodiment is surfaced through alignment or misalignment with others’ embodied experiences, and this mediates how actors replenish emotional energy. Alignment with others’ embodied experiences, often connected to online abuse, means emotional energy is replenished through ‘affective solidarity’ (movement towards the collective). Misalignment, surfaced through tensions within the movement, means actors seek replenishment through ‘sensory retreat’ (movement away from the collective). This study contributes to theorization on institutional work and emotional energy by recentring the importance of the body alongside emotions, as well as offering important lessons for online organizing.


2018 ◽  
Vol 82 (1) ◽  
pp. 51-74 ◽  
Author(s):  
Alice Goffman

Reviving classical attention to gathering times as sites of transformation and building on more recent microsociological work, this paper uses qualitative data to show how social occasions open up unexpected bursts of change in the lives of those attending. They do this by pulling people into a special realm apart from normal life, generating collective effervescence and emotional energy, bringing usually disparate people together, forcing public rankings, and requiring complex choreography, all of which combine to make occasions sites of inspiration and connection as well as sites of offense and violation. Rather than a time out from “real” life, social occasions hold an outsized potential to unexpectedly shift the course that real life takes. Implications for microsociology, social inequality, and the life course are considered.


2018 ◽  
Vol 4 (1) ◽  
Author(s):  
Günther Heeg

Starting with the difference between intercultural and transcultural theatre the paper describes the essential elements building a constellation within the idea of transcultural theatre: It is the urgency of a theatre among strangers, the need of a theatre of repetition and the emotional energy of a theatre of gesture. By the example of a contemporary puppet theatre the paper develops the concept and practice of living together among strangers.


2021 ◽  
pp. 109-134
Author(s):  
Kathleen E. Jenkins

This chapter illustrates how families constructed recollections of spiritual intimacy that had the potential to shape new experiences of intimacy upon their return home. Drawing from Randall Collins’s work on the character and function of the emotional energy at work in ritual life, it discusses the emotional weight of ritual memories, symbolic recollections of Camino spiritual intimacy that had the potential to change family relationships and identity. It describes three types of connective memories family members talked about as significant: quiet memories (stories and sensory memories that are generally more private and shared only with intimate others), digital memories (photographs and other media forms of constructed memory), and material memories (printed photographs, symbolic objects such as jewelry, a pilgrim’s stamped credentials, and Camino tattoos). The chapter also discusses distancing memories, negative ritual emotional memories with the potential to sever feelings of family/group identity and solidarity with others and nature.


High on God ◽  
2019 ◽  
pp. 5-14
Author(s):  
James K. Wellman ◽  
Katie E. Corcoran ◽  
Kate J. Stockly

Megachurches are growing in size and number in the United States with no indication of slowing down. We argue that their success is due to motivating their congregations with emotional energy that stimulates intense loyalty and a desire to come back repeatedly to get recharged. Megachurches are like drug dealers offering members and nonmembers alike their next hit of emotional energy. Ritual life is critical for the generation of emotional energy, but so are the minimally counterintuitive ideas that capture attention, channel the emotional energy, and rally loyalty and motivation to keep coming back for more. However, these ideas are not sufficient on their own but need to be charged with emotional energy from rituals to inspire loyalty from participants.


Author(s):  
Tiffany Renee Floyd

Born in Baghdad, Iraq, Ismail al-Shaikhly was among the Baghdadi Institute of Fine Art’s first graduating class in 1945. At the institute, he studied under Faiq Hassan and is considered his most gifted student. After graduating from the Institute, al-Shaikhly traveled to Paris to attend the Ecole Nationale Supérieure des Beaux-Arts. Upon his return to Baghdad, al-Shaikhly became an active participant in several art groups that were gaining prominence in the 1950s and 1960s. He was a member of the Pioneers and became the group’s leader in 1962. He was also a founding member of the Society of Iraqi Plastic Artists and participated in the Iraqi Artists Society. Al-Shaikhly exhibited extensively with these groups. He was also a prodigious exhibitor internationally. In 1955 and 1958, a collection of his works toured countries like China, Russia, Bulgaria, Poland, and India. Early in al-Shaikhly’s career, his work borrowed much from his mentor Faiq Hassan. However, he soon developed his own interpretation of subject matter favored by many of his contemporaries, the environs, and people of Iraq. He is best known for his feminine masses composed of color and ovular shapes. These female figures, recognizable by the abaya, cluster together with emotional energy. The power of al-Shaikhly’s representations is intertwined with this rhythmic energy. It suggests not only the colors and forms of everyday Iraqi life, but also the essence of its experience.


2020 ◽  
Vol 11 (3) ◽  
pp. 108-109
Author(s):  
Carolyne Crowe

At a time when our world is rapidly changing, in ways that we cannot control, it is more important than ever to lean in and be there for each other and for ourselves. Taking back control requires recognising what is under our control, what we can influence and what is outside our sphere of influence, followed by taking action to control what we can, and learning not to waste mental, physical or emotional energy fighting what we cannot control.


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