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This paper analyses initiatives which took British young people from ethnic minority and disenfranchised backgrounds to volunteer in sub‐Saharan Africa. It asks whether decolonial possibilities can be seen in the politics of youthful fun and friendship amid a practice undeniably driven by interpenetrating neocolonial logics, where enrolment in helping "needy" others is seen as a means to "improve" working‐class and racially marked youth. The paper argues that volunteers' investments in leisure constituted a politics of refusal towards how they were acted upon as objects of concern. More ambivalently, playful, friendly interactions between British and African youth disrupted relations of charitable pity and signalled desires for solidarity and equality, but cannot be claimed as fully decolonial. At times, fun also re‐entrenched neocolonial and other oppressive relations. Overall, the paper demonstrates that a close reading of the multivalent, affective politics of young people's fun and friendship can reveal much about the reproduction or subversion of contemporary neocolonial logics that operate both within and beyond the borders of postcolonial Britain. [ABSTRACT FROM AUTHOR]

In this paper, we offer a collective, multi‐vocal reflection on using poetry for research purposes. These were reflections on an online sub‐plenary session organized as a workshop, which was held at the European Group for Organization Studies conference in 2021. During this workshop, the first three authors presented a step‐by‐step method for doing poetic inquiry and invited participants to apply it to their own empirical data or research praxis. The method was created in response to the marginalization of affect and embodiment in mainstream research in organization studies. Poetic inquiry aims to formulate specific practices of "writing differently" that assist researchers in their attempts to analyze and articulate their findings in embodied and affective ways. In this paper, we describe the method and bring together multi‐vocal reflections from the participants and organizers of the workshop on the affects of poetic inquiry and the (ethical) questions that it poses. [ABSTRACT FROM AUTHOR]

This paper examines the affective and temporal dimensions of hope's use in the non‐profit spaces of poverty governance. Drawing on 14 months of qualitative fieldwork at financial coaching programmes in Boston, Massachusetts, this paper explores how financial coaches understand the function of hope in their work with low‐ and moderate‐income clients. By tracing how financial coaches use hope to encourage clients to participate in and build allegiance to the contemporary economy, this paper argues that hope is foundational to how contemporary poverty alleviation programmes, of which financial coaching is indicative, depoliticise clients' lived experiences of impoverishment. Amid a resurgence of interest in the geographies of hope, the significance of this inquiry lies in its ability to offer an alternate reading of the seemingly benevolent, positive, or radical uses of hope by conceptualising hope as a placating force that cements existing economic arrangements and forecloses alternative political imaginaries. The inquiry undertaken in this paper, then, has implications not only for our understanding of the persistence of poverty, but also indicates the role of non‐profit organisations in the production and ongoing maintenance of broader systems of capitalist exploitation. This paper examines the affective and temporal dimensions of hope's use in the non‐profit spaces of poverty governance. Drawing on 14 months of qualitative fieldwork at financial coaching programmes in Boston, Massachusetts, this paper explores how financial coaches understand the function of hope in their work with low and moderate‐income clients. This paper argues that hope is foundational to how contemporary poverty alleviation programmes, of which financial coaching is indicative, depoliticise clients' lived experiences of impoverishment. [ABSTRACT FROM AUTHOR]

This paper proposes a Lacanian theory of shame linked to the era of Lacan's work starting with Seminar X and the invention of the object a. From a Lacanian perspective, shame is not evoked by the exposure of a deficit, but rather by the exposure and witnessing of the divided subject's constitutive lack. This paper proposes that the affect of shame is an index pointing to the divided subject's structural lack when it is exposed and witnessed by object a instantiated as the gaze of the scopic drive and the voice of the invocatory drive. Since shame can freeze speech as well as provoke flight from the analytic work, we suggest that it is helpful for the clinician to understand how the structure of shame manifests in the patient's speech and in the transference. Clinical examples are given throughout. The paper concludes with a case discussion of Lacanian analytic work with a female patient confronted with multiple existential dilemmas that evoked shame in relationship to her body, sexuality and death. [ABSTRACT FROM AUTHOR]

This paper offers an understanding of the spatio‐affective workings of religious organisations – and the marketplaces they operate in and through – that go beyond capitalist logics. We do so by examining how makeshift temples representing various forms of 'Chinese religion' survive in Singapore. Capitalist logics fail to explain how such marginal and precarious religious organisations, which might be 'squeezed out' by the market, nonetheless manage to survive amid competition. Moreover, scarce attention has been paid to how religion as a social‐affective system might mediate the functioning of a religious market. This paper fills the lacuna by bringing an understanding of the affective resonances of Chinese religious practices into conversation with religious market theory. Rather than treating the market as a universal mechanism that moderates patterns of competition, growth, and decline, we focus instead on the spatio‐affective conditions through which a plurality of 'actually existing' religious marketplaces is made possible. We argue that makeshift temples in Singapore create an alternative order of the religious market that is organised by the affective economies and interpersonal relationships within which different ritual service providers compete, cohabit, and cooperate. These temples dismiss the spatio‐religious boundaries and regulation that define the neoliberal religious marketplace of Singapore by carving out sacred niches instead. This paper offers an understanding of the spatio‐affective workings of the religious marketplace beyond capitalist logics. Makeshift temples in Singapore create an alternative order of the religious market that is organised by the affective economies and interpersonal relationships within which different ritual service providers compete, cohabit, and cooperate. [ABSTRACT FROM AUTHOR]

Using an affective framework, this article explores the role of shame in stimulating non‐migrant citizen solidarity with asylum seekers and refugees across the UK. Combining research on shame with ongoing discussions of solidarity and influential work by Bourdieu, the productive potential of affect is discussed. This paper argues that shame is an affect capable of creating a 'rupture' in an individual or organisation's habitus. This rupture is evidenced as resulting in structural change in the organisations as they reckon with actions that fall into structures of racial domination. Findings from 15 research interviews with active individuals in migrant justice organisations are analysed in relation to shame and solidarity. Data is from a wider project, utilising participatory methods alongside in‐depth interviews looking to understand the work of organisations supporting asylum seekers, refugees and migrants. This paper develops the burgeoning theoretical field of affect within Geography and Sociology, arguing for shame as a useful affect in challenging implicit racial hierarchies in the process of creating transformative solidarity. Shame is an affect too often dismissed as unproductive and, as a result, its use within social movements has been significantly under‐researched. This paper argues against this representation of shame and instead explores its power in challenging hegemonic social relations. As an activist researcher, this theoretical development is part of a wider desire to interrogate the nuances of solidarity, to help myself and other activists to understand its importance and formation. Using an affective framework, this paper explores the role of shame in stimulating non‐migrant citizen solidarity with asylum seekers and refugees across the UK. Combining research on shame with ongoing discussions of solidarity and influential work by Bourdieu, the productive potential of affect is discussed. This paper argues that shame is an affect capable of creating a "rupture" in an individual or organisation's habitus. [ABSTRACT FROM AUTHOR]

Despite being a central topic, current theories of motivation in sociology remain underdeveloped. This paper supplements existing sociological theories on motivation with insights from affective and cognitive neuroscience to address this issue. The resulting sociological affective model of motivation treats affect as an independent force that sometimes coordinates with cognition while taking charge at other times. Drawing on recent work in the neuroscience of motivation and reward, the paper shows how two affective mechanisms—wanting and liking—can shed light on various behavioral outcomes of interest while allowing for sharper theorizing of key distinctions that need clarification in the literature. By examining the distinctive contribution of each process, the paper reveals a proactive, desire‐driven agent often overlooked by prevailing sociological models emphasizing a reactive actor responding creatively and deliberately when internal meanings and external cues are incongruent. The paper concludes by outlining the broader implications of this synthetic affective model of motivation for sociology. [ABSTRACT FROM AUTHOR]

Poverty in the UK continues to rise, making it more important than ever to understand lived experiences of poverty. This paper responds to a gap in understanding collective experiences of poverty by analysing the affective atmospheres at three foodbanks in two British cities in 2014 and 2019. Drawing on ethnographies at the three foodbanks, it approaches affective atmospheres through Spinoza and a focus on capacity: the capacity of clients to be in a situation different to that of their current experience of food poverty; and the capacity of foodbank volunteers and managers in terms of how they desired the foodbank to be run. Overall, the paper argues that affective atmospheres at the foodbanks were formed by an ever‐changing relation between these capacities through the past, present, and anticipated future, and the ongoing context of austerity. [ABSTRACT FROM AUTHOR]

This paper introduces Spinoza's notion of conatus as the principle of desire that animates how we strive to persist in the world. Spinoza argues that our conatus is affected by the encounters and relations that make up socio‐spatial life, meaning that the desires that animate our striving are more often than not shaped by external powers. Centralising the notion of conatus therefore highlights how what geographers have come to term "affects" can be understood to be thoroughly imbricated in complex conditions of desire. The paper then pulls out the ethico‐political consequences of thinking with conatus. First, this involves engaging the political problem of the "passions" as the affective trace of the processes in which our desires are shaped by powers greater than ourselves and which, Spinoza argues, often leave us striving in ways that are contrary to our flourishing. Second, the paper turns to what Spinoza calls the 'common notions' as a way of thinking ethics as a practice for composing more joyful modes of persisting in common. Ethics becomes a practice of thought aimed toward the expression of the numerous ways in which the "I" that desires is inseparable from the powers of others – be they people, ideas, events, institutions, or anything else – such that the very identity of that "I" is thrown into disarray. Throughout, the paper draws on Gilles Deleuze's interpretations of Spinoza for the way that Deleuze foregrounds passivity, the capacity to be affected, not as necessarily a weakness but as a rich field of ethico‐political potential. This paper introduces Spinoza's notion of conatus as the principle of desire that shapes how we strive to persist in the world. Spinoza argues that our conatus is affected by the encounters and relations that make up socio‐spatial life, meaning that the desires that animate our striving are more often than not shaped by external powers. Centralising the notion of conatus therefore highlights how what geographers have come to term "affects" can be understood to be thoroughly imbricated in complex conditions of desire. [ABSTRACT FROM AUTHOR]

Building on critical geographic research on the embodied politics of labour that has explored how different forms of work transform bodily capacities for action, this paper argues that a body's capacity to be affected is an overlooked aspect of a labouring body's power. In response, the paper develops the concept of anaesthesia in relation to work by explaining how a reduced capacity to be affected can be both politically constraining and enabling for the bodies involved. Through qualitative fieldwork with digital platform workers, the paper presents three narratives that express the embodied complexities of this insecure work. Concealment, projection and resignation are explored as anaesthetic bodily tactics that constitute a refusal to inhabit certain depleting experiences. By drawing attention to such survival strategies, the paper highlights how workers' changing capacities for feeling are just as significant for understanding worker agency as their changing capacities for action. [ABSTRACT FROM AUTHOR]

Most research on visits focuses on (semi)successful connections that equate valued intimacy to adaptation to transnational life and ethno‐national kin obligations. In contrast, we highlight important migrant relationships where adaptation is minimal and contact diminishes, yet they also take on heightened affective intensity. Drawing from a multi‐sited ethnography that includes migrants and friends and family, we examine the affective and ethical dimensions of visits and ICTs (information and communications technology) within the personal relationships of highly skilled Italian migrants in London. Deploying the concepts cruel optimism and polyrhythmia, the paper examines how contrasting rhythms of visits and ICTs provoke reflections and feelings on whether intimacies at a distance are 'real'. Despite difficulties, informants suggest intimacies 'feel normal', imbuing relations with hope for their authenticity that grounds relations in a state of mobile impasse: where feelings of normalcy lead to less interest in recreating connections yet also constructs hope that sustains visits and digital connections. [ABSTRACT FROM AUTHOR]

This paper analyses the tensions, contradictions and overlaps between supportive migration infrastructures and the generalised anti‐migrant atmosphere created by the UK government. It utilises infrastructural perspectives to show how the hostile environment has become an everyday reality that forced migrants have to constantly endure and navigate. As an everyday reality, the hostile environment inheres and comes to life in various settings, spaces, infrastructures and affects. Specifically, this paper documents how government buildings, urban landscapes and houses provided to forced migrants are all conduits through which anti‐migrant hostility is encountered and reproduced. It also demonstrates how the hostile environment permeates infrastructures designed to provide support to forced migrants, creating divisions between those providing care and those being cared for, thus recreating affective and interpersonal borders. At the same time, the paper shows how anti‐migrant infrastructures are contested and repurposed by activists, demonstrating the processual and always in‐the‐making nature of infrastructures. [ABSTRACT FROM AUTHOR]

In this paper, I assess the utility of two targeted qualitative interview questions: descriptions of a 'good farmer' and a 'good day', for eliciting rich textual data. Studies where farmers have been asked to describe or define a good farmer have been utilized across a growing range of international contexts in order to identify farmers' cultural scripts, symbolic capital and social norms. The constitution of a 'good day' is new to rural studies but has been employed academically to assess perceptions of well‐being and job satisfaction. I employ document analysis to analyse the multiple uses of the 'good farmer' question in the rural studies literature and introduce a contrasting empirical application the 'good day' question in a rural case study in the United Kingdom. Findings demonstrate that both interview questions can generate rich textual descriptions of embodied performances. 'Good farmer' definitions may also include a moral judgement, whereas the 'good day' question specifically yields descriptions of affect. Farmers are reluctant to identify 'bad farmers', but asking about a 'bad day' can open up discussion of the vulnerabilities of farming life. Both questions are thus suited to more‐than‐representational research, gaining utility from their congruence between common parlance and academic conceptualization. [ABSTRACT FROM AUTHOR]

Inspired by Gesler's notion of therapeutic landscapes, this paper proposes a new concept, 'Taichiscape', to demonstrate how older people obtain a sense of healing and wellbeing through the practice of group Taichi in the park. Based on extensive fieldwork with 42 older people between 2020 and 2021 in Tianhe Park in Guangzhou, China, the paper presents Taichiscape in three aspects: (1) From the physical aspect, the Chinese traditional health concepts of 'becoming one with nature' and the form of Yin‐Yang balance, allowing older people to maintain closeness and be immersed in the natural environment, rhythmically connecting with natural elements, and relaxing via flourishing positive affect (PA); (2) In terms of socialising, older people practice Taichi together to establish a synchronised rhythm in a spatiotemporal order and collectively create a positive social atmosphere, where they gain a sense of PA through belonging, self‐esteem and pleasure; (3) At the body level, through the rhythm of slowness, older people enjoy diverse and bodily sensations that temporally nurture their minds and souls and initiate the therapeutic process of embodied restoration. Theoretically, the healing power of Taichiscape is habitually, contextually, and temporally constructed through a dynamic creation between human and nonhuman elements. This work extends knowledge of therapeutic landscapes by underlining how slowness in Taichiscape can be seen as a sign of progress and an active pursuit of wellbeing, and older people's sense of control over their lives. [ABSTRACT FROM AUTHOR]

Heritage sites and places are often mobilized to represent a group's identity and sense of place and belonging. This paper will illustrate how heritage and museum visiting, as a leisure activity, facilitates or impedes recognition and redistribution in direct and indirect ways. Drawing on extensive qualitative interviews with visitors to 45 heritage sites and museums in the USA, Australia, and England, the paper demonstrates the importance of emotions in mundane struggles over recognition and misrecognition. How emotions uphold or challenge investments in heritage narratives are examined. The paper argues that heritage and heritage‐making is a valuable focus of analysis that reveals the nuances of how people sustain or impede claims for recognition and redistribution. [ABSTRACT FROM AUTHOR]

This paper examines the role of affective atmospheres in "doing" politics in diplomacy. By offering a thick exegesis of the ways in which these moods practically unfold at two International Civil Aviation Organization (ICAO) aviation summits, the paper shows how affective atmospheres have a potent steering effect on (geo)politics, constituting the virtual infrastructures of its conduct. While geographers have recently begun paying attention to the salience of affective atmospheres in diplomacy, current approaches still tend to treat them – if at all – as situational productions at specific sites. Engaging in ethnographic immersions in two ICAO summits, the paper offers an intimate reading of international‐relations‐in‐action, across multivalent atmospheric experiences and transects. In particular, it highlights two modes of atmospheric conditioning in aviation diplomacy: one, the intermingling of work and play across time and, two, the overlap of various affective captures across space. The paper advocates a fuller appreciation of the contingency and adaptive nature of (geo)politics in its atmospheric productions. It also highlights the influence that these virtual infrastructures can have on decision‐making in diplomacy. [ABSTRACT FROM AUTHOR]

A serious consideration of pain has largely been absent in sociology, especially physical pain's close neurobiological relative, social pain. Social pain is the process by which rejection and exclusion recruits similar neural circuits as physical pain, generating an affectual response that mirrors the response one feels from physical trauma. Pain is essential to any sociological analysis of motivation and action because, like many affective responses, it is a necessary ingredient in cognition and behavior; and, in many cases, it preconsciously commands and even controls how we think and act. While exploring this concept, it becomes apparent that sociology has an entire set of distantly related concepts that can be classified as different processes of social pain that reveal the structural, cultural, and situational conditions shaping the distribution of social pain. The paper concludes by thinking through the implications social pain portends for neuroscience and sociology. [ABSTRACT FROM AUTHOR]

Weeds are known as 'plants out of place', but how do we come to understand what belongs in place and what does not? Organisms that thrive beyond boundaries of control threaten life that is 'in place', or nature. As a threat to life and nature, weeds are transformed into objects of hate and elimination. Exploring the collective hate of weeds helps to untangle the affective dimensions of colonisation. Using the story of the blackberry in Dunedin, both through its settler history and contemporary relationship with urban foragers, this paper describes how weeds have become powerful affective objects. [ABSTRACT FROM AUTHOR]

This paper explores resident experiences of life in PLACE/Ladywell, a "pop‐up" social housing scheme in London providing temporary accommodation for homeless families. Specifically, we consider barriers to, and assertions of, homemaking in this temporary setting through fixtures and fittings—a door lock, wall stickers, and a fireplace. The paper utilises assemblage thinking to understand homemaking within these time‐limited and constrained circumstances. Despite their seeming banality, fixtures and fittings offer a material, politicised, and lively means of studying the attempted and thwarted production of home by residents living in PLACE/Ladywell. The absence of door locks reduces parents' ability to maintain privacy and intimate relations; restrictions on hanging pictures and other decorative measures are circumvented by the use of wall stickers; and a defiant decorative fireplace establishes a sense of home in a temporary setting. Together, these objects constitute vital elements in negotiations between fixity and impermanence in temporary accommodation. [ABSTRACT FROM AUTHOR]

This paper is concerned with the affective economies of lively capital. Its central argument is that nonhuman life itself has become a locus of accumulation, marked by an atmospheric politics of capital: the intensification of relations between life and productivity by incorporating entire lifeworlds into regimes of generating value. Focusing on the Giant panda – a spectacular icon raising millions of dollars globally – the paper first examines junctures at which their charismatic affects emerge and are manipulated to produce value. Turning to panda lifeworlds in zoos, it then shows how such value production is contingent on affective labours nonhumans perform in captivity. Nonhuman labour, as a component of atmospheric politics, enables understanding how lively capital is produced and reproduced, a theme interrogated through a critical analysis of the commercial global circulation of pandas. The paper develops the concept of atmospheric politics – an intervention in an animal's milieu and its affective intensities – as a means for analysing the dynamics of lively capital. Atmospheric politics retrieves a critical political economy obscured by the concept of nonhuman charisma, and restages biopower as an apparatus and political technology of capital. [ABSTRACT FROM AUTHOR]

This paper advances current debates about feminist methodologies in geography by attending to affectual intensities and their resonance. Affectual intensities emerge through encounters between different bodies and objects, and are deeply power‐laden, enabling, disabling, transforming, and restricting geographic research. We attend to three moments of resonance that surfaced in Elisabeth Militz's field research on nationalism in Azerbaijan. In each, we show how attending to affectual intensities reveals much about the work of power in nationalism and in the constitution of geographic knowledge about it. The paper calls for an affectual methodology, a process of critical writing, reflection, and rewriting about moments of resonance between different bodies and objects in the field, and as we analyse, present, and write up our data. This is a layered, dialogic, and collaborative writing strategy that, we argue, enables us to write through and with affect. In particular, our work contributes a nuanced and multi‐layered approach to uncover often‐neglected power structures of predominantly white and heteronormative geographic research practice. This paper adds to current debates about feminist methodologies in geography by noticing affectual intensities and their resonance. Through attending to three moments of resonance that surfaced in field research on nationalism in Azerbaijan, we show how addressing affectual intensities reveals much about the work of power in nationalism and in the constitution of geographic knowledge about it. The paper calls for an affectual methodology, a process of critical writing, reflection, and rewriting about moments of resonance between different bodies and objects in the field. [ABSTRACT FROM AUTHOR]

We moved places and places moved us, until force majeure detained us on the spot. Signed‐up to be hyper‐mobile Ph.D.‐candidates, we became hyper‐reflective pandemic intimates. We moved together into a space that felt safe, OUR safe space. Suspended. Did the pandemic open this door, or had this space always existed, even back in the old days? Probably the latter, although we were not sensitive enough to perceive it, too busy to push the door, too lonesome to CARE. Not attentive to its possibilities, not imaginative of its POWER, too confident to be capable of succeeding alone. Even if we might have secretly wished for this space to exist. The present piece of work, and JOY, might be described by others as a "side‐step," a "hobby project," a "shadow activity." For us, it is a recollection of shocks and wonders, a sentience of precious, ephemeral instances that last. We are a group of eight early career researchers who study global mobility and labor migration from a variety of disciplinary perspectives. With prior international mobility experience, we left our previous countries of residence in 2018 to join an EU‐funded research project, whilst being located in different European cities. One could classify us, for example, as highly qualified, privileged migrants. The present paper is the outcome of a collaborative, auto‐ethnographic study, conducted in 2020, in the midst of the Covid‐19 pandemic, when we suddenly were forced not to travel anymore. We got together online every week to "refaire le monde," and we conducted virtual, dialogical self‐interrogations and group reflections. Based on an emic approach, in line with Chang et al. (2013), we applied an iterative process of data collection and analysis. Our weekly conversations naturally emerged as a safe space for exchange and understanding, as we were facing similar situations, despite staying at different places. Suddenly, as the privilege of "always being on the move," "always socializing and networking" disappeared due to closed borders and pandemic threats, we experienced anxieties and isolation and had to re‐evaluate our perceptions on life, work, and international mobility. The very purpose and meaning of our broader research endeavors and employment perspectives suddenly faded away. We realized more than ever before, what it means to us to be allowed to move, to travel freely across continents. [ABSTRACT FROM AUTHOR]

Affect is generally characterised as distinct from, and detrimental to, reason in investment appraisal. This paper, in contrast, illustrates that affect is integral to reasoning, particularly when uncertainty disturbs investment appraisal. Investment appraisals produce uncertain projections about the future, which generate discomfort. This causes actors to undertake adaptive activities to craft calculations they can become comfortable with, which we characterise as epistemic participation and shaping the politics of expectations. These activities constitute a dualistic fusion of comfort and reason: discomfort initiates and informs reasoning to regain comfort. We further show the effects of the laborious efforts accompanying this accretion of both knowledge and comfort. Our arguments are supported by an analysis of investment appraisal for a 30‐year capital project. [ABSTRACT FROM AUTHOR]

Under the influence of neoliberalism, academic work faces mounting pressure to align with imperatives of visibility and perceptibility. Traditionally criticised for working in isolated 'ivory towers', academics are now compelled to showcase the societal value of their work through performance metrics and evaluations. Paradoxically, these efforts have unintentionally led to the rigidification and commodification of academic work, stifling the production of knowledge beyond predefined parameters. In this paper, we contend that academics should resist the imposition of this neoliberal 'grid' and instead seek a path of 'becoming‐imperceptible', drawing inspiration from the insights of Deleuze and Guattari. Becoming‐imperceptible does not entail silent disengagement; rather, it represents a creative form of resistance challenging prevailing modes of assessment rooted in visibility and perceptibility. By incorporating the concept of 'fast feminism' to subvert Paul Virilio's hypermasculine speed theory, we uncover the transformative potential of temporary absences. Leveraging these moments of absence, academics can intensify their affective connections with both their peers and their work, making them undiscernible to the confines of the academic establishment. We argue that these instances of imperceptibility create fertile ground for creative and inventive academic endeavours on the margins of established boundaries, where original scholarship can flourish. Such a subversive approach is particularly relevant in fields like nursing and the health sciences, where it can challenge the dominant discourses that typify neoliberal academia. [ABSTRACT FROM AUTHOR]

Background: Real‐world engineering problems are ill‐defined and complex, and solving them may arouse negative epistemic affect (feelings experienced within problem‐solving). These feelings fall into sequenced patterns (affective pathways). Over time, these patterns can alter students' attitudes toward engineering. Meta‐affect (affect or cognition about affect) can shape or reframe affective pathways, changing a student's problem‐solving experience. Purpose/Hypothesis(es): This paper examines epistemic affect and meta‐affect in undergraduate students solving ill‐defined problems called open‐ended modeling problems (OEMPs), addressing two research questions: What epistemic affect and transitions between different affective states do students report? And, how does meta‐affect shape students' affective experiences? Design/Method: We examined 11 retrospective interviews with nine students performed across two semesters in which students completed OEMPs. Using inductive and deductive coding with discourse analysis, we systematically searched for expressions conveying epistemic affect and for transitions in affect; we performed additional deductive coding of the transcripts for meta‐affect and synthesized these results to formulate narratives related to affect and meta‐affect. Results: Together, the expressions, transitions, and meta‐affect suggest different types of student experiences. Depending on their meta‐affect, students either recounted experiences dominated by positive or negative affect, or else they experienced negative emotions as productive. Conclusions: Ill‐defined complex problems elicit a wide range of positive and negative emotions and provide opportunities to practice affective regulation and productive meta‐affect. Viewing the OEMPs as authentic disciplinary experiences and/or the ability to view negative emotions as productive can enable overall positive experiences. Our results provide insight into how instructors can foster positive affective pathways through problem‐scaffolding or their interactions with students. [ABSTRACT FROM AUTHOR]

Analysing the spoken word, in some traditions, means analysing how social life is created, ordered and transformed through interaction, rather than how it is reported about in interviews. This paper examines an excerpt recorded in that spirit—towards understanding how participants continuously and demonstrably categorise each other in face‐to‐face conversation. Within the larger project, this excerpt was unique and memorable, but did not seem to present any conclusive direction for analysis. Here, I show how its interactional features might combine with contexts beyond the immediate situation to frame an ethnomethodological and geographical analysis. [ABSTRACT FROM AUTHOR]

This paper sets out a new research agenda for work on postcolonial development, sovereignty and affect. It examines how ideals of postcolonial independence play out through the more heterogeneous affective atmospheres that disrupt neat paradigms of sovereign control and non-sovereignty in everyday life. The example employed is everyday life in a Caribbean government office, but the paper develops a wider set of new conceptual tools and ethnographic approaches so as to facilitate research in postcolonial studies and affect more generally. [ABSTRACT FROM AUTHOR]

This paper advances a new understanding of spirituality within the geographies of religion. It builds on the premise that spirituality is latent within every body and argues that it becomes manifest in response to an affective experience. Such experiences are often sensory in nature, rendering spiritual affect an embodied phenomenon that can be understood through the concept of an "embodied hierophany." By exploring the affective experience of the roots reggae soundsystem, this paper shows how sonic spaces can enable processes of spiritual engagement. It draws on an analysis of four documentary films about soundsystem culture to show how situations of sonic dominance can bring about an embodied hierophany. In such situations, spirituality is experienced outside of the ascriptive framework of formal religious belief and is therefore a more self‐directed form of spiritual awakening. This paper advances a new understanding of spirituality within the geographies of religion. It builds on the premise that spirituality is latent within every body and argues that it becomes manifest in response to an affective experience. By exploring the affective experience of the roots reggae soundsystem, this paper shows how sonic spaces can enable processes of spiritual engagement. [ABSTRACT FROM AUTHOR]

This paper seeks to advance understandings of austerity's everyday affects by examining how neoliberal welfare retrenchment is lived, experienced and resisted. Drawing on interviews with young people in housing need, we demonstrate the ways in which day‐to‐day coping with welfare reform can lead to a state of fatigue, a gradual slow wearing‐out that comes with having to endure everyday hardship. Such weariness, we argue, is an integral part of understanding the everyday impacts of austerity. Yet despite the apparent centrality of weariness to issues such as precarity and poverty, there has not yet been sustained discussion into the idea of weariness itself. A common conceptualisation positions weariness as the antithesis of political action, where individuals are slowly worn down until they no longer have the strength or capacity to resist. However, this paper offers a more reparative reading of weariness, one which does not narrowly conceptualise weariness as simply a closing down. Instead we question whether weariness should necessarily always be equated with inaction. The paper focuses on forms of suffering and violence that are felt as a kind of steady on‐going form of endurance, rather than as a sudden eruption. We foreground affective moments that are neither passionate nor intense, but instead listless and still, generating feelings of inertia, flatness, impasse. The paper concludes with some reflections on what we term "the right to be weary," examining how weariness could be understood as a potential retreat from the relentless drive to move forwards, a form of passive dissent. [ABSTRACT FROM AUTHOR]

The adoption of citizen science methodologies by environmental organisations and ecologists entrusts the task of collecting ecological data to non‐experts operating at a local scale. This presents individuals and communities with opportunities to monitor ecological change and contribute to local environmental management. Little is known about why volunteers choose to participate in burgeoning contemporary citizen science research initiatives. The aim of this paper is thus to explore volunteer motivation for involvement in two environmental citizen science initiatives, based in the United Kingdom. It contributes to understandings of the socio‐geographical influences that act on participation in environmental citizen science. It is proposed within this paper that affective connections with local geographies provide a conceptual framework for understanding citizen science motivations. The paper discusses the main themes emerging from site‐based, in‐depth interviews with 22 citizen science participants in various UK locations. The study revealed that early affective bonds formed with ecological spaces endured throughout life courses, while citizen science participation offered a way of remaining connected to local environments. The paper reflects on the endurance of affective environmental bonds and their manifestation within the expressed motivations for citizen science participation, which emerged as fulfilling a compulsion to observe ecological surroundings, a desire to participate in environmental research and a commitment to protecting local environments. The paper proposes that citizen science participation offers a framework to connect to and protect local and global affinity spaces, while assisting in monitoring global environmental change. Little is known about why volunteers choose to participate in burgeoning contemporary citizen science research initiatives, this paper's aim is to explore volunteer motivation for involvement in two environmental citizen science initiatives, based in the United Kingdom. It is proposed that affective connections with local geographies provide a conceptual framework for understanding citizen science motivations. The paper reflects on the endurance of affective environmental bonds and their manifestation within the expressed motivations for citizen science participation, which emerged as fulfilling a compulsion to observe ecological surroundings; a desire to participate in environmental research and a commitment to protecting local environments. [ABSTRACT FROM AUTHOR]

This paper examines the affective dimensions of new forms of informal entrepreneurial work carried out in spaces of unemployment. Situating the analysis within contemporary scholarship on deservingness and on affect and labour, I shed light on the forms of entrepreneurial labour that rely upon affect‐driven economies of exchange underpinned by moral judgements of deservingness, value and worth. In particular, this paper draws on a multi‐city (Melbourne, London, San Francisco) study of homeless street press sellers (The Big Issue and Street Sheet) to explore the ways in which contemporary practices of charity and care are carried out through individualized market‐place exchanges. Sellers' accounts of their work reveal how smiling and being (or looking) happy is a performative expectation that must be managed in the face of poverty and precarity. [ABSTRACT FROM AUTHOR]

This paper draws on a year‐long ethnographic observation of the tourism‐related practices of atmospheric production in Lisbon (Portugal) and the protests against its unintended consequences. We expand the literature on atmospheric design, staging, and performance by introducing the concept of collateral atmospheres to describe the "other" atmospheres that emerge in the spaces and times beyond produced atmospheres. Among the plethora of studies on urban atmospheres, literature on atmospheric production has been almost exclusively focused on the inner spacetimes of produced atmospheres and has not explored what may happen at their spatial and temporal borders, despite the wide acknowledgement of the volatility of atmospheres. This paper draws on a year‐long ethnographic observation of the tourism‐related practices of atmospheric production in Lisbon (Portugal) and the protests against its unintended consequences. We expand the literature on atmospheric design, staging, and performance by introducing the concept of collateral atmospheres to describe the "other" atmospheres that emerge in the spaces and times beyond produced atmospheres. We show that the elements of produced atmospheres transform over space or time into collateral atmospheres, generating negative affective states that have an impact on neighbourhood relationships, personal and familiar well‐being, and local identity. In this sense we argue that the production of atmospheres has a territorial dimension which has been neglected by the literature and must be accounted for in future research. We point to future directions to achieve this goal. [ABSTRACT FROM AUTHOR]

Black artists, activists, and residents describe their sense of place as part of efforts to claim community space in the midst of racialised dispossession in Oakland, California. “Vibe” is a term used to describe this relationship. The author explains the term by drawing on ethnographic and archival data from research conducted in Oakland between 2019 and 2020. This paper explores vibe as the means by which black life is emotionally, relationally, and geographically made possible in the midst of structural racial violence. The author breaks vibe down into three modalities, or structures of relation, through which vibe is commonly evoked: hustle, care, and openness. These forms of relation are unpacked using the story of one local Black business owner. Vibe, thus, is more than a description, but an expression of relation that is politically, culturally, and economically central to Black geographic imaginaries and struggles. [ABSTRACT FROM AUTHOR]

Strong emergency collaboration is commonly assumed to involve a joyful passage to trust and confidence. Organizations are said to collaborate when fear and suspicion are overcome. Thus, negative, or sad, affects--such as anger, fear, disdain, despair, frustration--appear opposed to emergency collaboration. In this hybrid theoreticalempirical paper we challenge these assumptions by elaborating the affect theories of the philosophers Gilles Deleuze and Baruch Spinoza with ethnographic research on emergency collaboration undertaken before and during the UK emergency response to COVID-19. Moving beyond considerations of sad affects as either undermining collaboration, or as moderators of excessive trust, we explore how a range of sad affects are both prevalent and potentially beneficial within trustful emergency collaboration. Rather than celebrate such affects, our analysis contributes by drawing attention to the overlooked role of vacillations of affect between joy and sadness within emergency collaboration. In so doing our findings decentre but do not disregard the role of trustful confidence within theories and practitioner prescriptions of emergency collaboration. [ABSTRACT FROM AUTHOR]

This article interrogates and expands understandings of millennial economic insecurity by focusing on the experiences of three people living in socially rented accommodation with their families of origin in Hackney, London. Taking into account the legacies of state violence that racialise Britain's political economy, I argue that millennial precarity requires theorisation across multiple temporalities in order to account for cumulative, intergenerational experience as well as intergenerational dissonance. This article focuses on the affective work required to mediate cumulative precarity with familial relationships, with an emphasis on the ways that participants arduously—yet artfully—weave between multiple temporal scales of experience within concentrated shared space in order to care for and communicate with their family members. Through synthesising geographical scholarship on generational experience, everyday experiences of policy and the spaces of precarious labour, this paper contributes to expanding economic geography's engagement with ongoing histories of coloniality in the UK. [ABSTRACT FROM AUTHOR]

Copyright of Canadian Geographer is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Experiences involving vulnerable children are among the most popular volunteer tourism practices. Celebrity humanitarianism and aid campaigns promote images of vulnerable children receiving love and care from international celebrities and humanitarian actors (mainly women), normalising intimacy within popular humanitarianism, or “hug‐an‐orphan” vacations – vacations where tourists crave direct contact with children in global South countries (Schimmelpfennig, 2011, http://goodintents.org/orphanages/hug-an-orphan-vacations-3). Through accounts given by orphanage directors, volunteers, and commentaries on orphanage tourism, this paper describes the layered emotional entanglements within orphanage tourism. Volunteer tourism literature increasingly recognises the importance of affect in such experiences, principally concentrating on how it leads to its growing popularity. Indeed, many volunteer tourists are motivated from a distance to volunteer at orphanages, being drawn to the possibility of engaging with children. However, their emotions within these encounters are far less examined, and the reality of the lifestyle these children live in is often far more upsetting than expected. Regarding the orphans themselves, the argument I make within this paper is that the commodification of children through orphanage tourism experiences has resulted in an expectation that they will interact with tourists in particular forms. Children are expected to be “poor‐but‐happy” and to engage intimately with volunteers and visitors to engender tourist satisfaction and encourage sympathy and donations. The performance of this behaviour is mediated and controlled by their emotional supervisors, orphanage directors. Through volunteer tourism, children are now a tourist commodity, utilising their love and emotions and creating space for exploitation. [ABSTRACT FROM AUTHOR]

Using the concepts of affect and assemblage, this paper expands the boundaries of the geographies of education by shifting the student focus from the urban to the rural. Based on the findings of student interviews, it demonstrates how a multiscalar and diversely constituted network of material and non-material things (including buildings, animals and plants) coalesces with students to create affective atmospheres of learning in a specialist agri-food and land-based rural university. This learning is underpinned by a sense of attachment to historical tradition through more than a century of agricultural education on the campus, giving students a strong sense of identity in corporeality. Animals are enrolled in teaching and learning through embodied sensory engagement with their states of health, welfare and disease. Students learn both with and from their student peers, centred on a mutual interest in the science and practicality of caring for production animals and pets. This mutual learning and sharing takes place both within, and informally beyond, the geographies of the classroom. The paper draws out wider cautionary lessons for ongoing university expansions; the praxis of university education within fieldwork- and vocationally-based domains; and the role of both formal and informal assemblages of teaching and learning within the academy. [ABSTRACT FROM AUTHOR]

This paper uses Israel's technologically advanced Iron Dome short‐range missile defence system as a deep empirical case study to examine how affective atmospheres mediate the relationship between state power and the agency of technological objects deployed to govern (in)security. Drawing theoretically from productive tensions between more‐than‐human theories of object‐oriented ontology, actor‐network theory and affect theory, it evaluates Iron Dome as a scintillating 'bright object' with variable capacities and limitations that exceed the sum of its components. Iron Dome both overreaches and contradicts the intentions and governance logics of state elites within a spatio‐temporally distributed array of architectures, infrastructures and practices. Within this milieu, its affective power is ambivalent and capricious, and can both enhance and undermine the atmospheric production of security in ways that exceed both instrumental functionality and human intentions. These findings indicate how a geography of security that attends to the affective dimension of object politics can account for the complex and non‐causal ways in which technologies can either reinforce or inhibit security as an anthropocentric endeavour. [ABSTRACT FROM AUTHOR]

This paper proposes that flags are an important but under‐theorised aspect of geographical inquiry and seeks to outline a new field of "vexillgeography," which critically embraces the spatiality and performativity of flags. We start by outlining the potential of semiotics (and geosemiotics) to further our understanding of flags, focusing on iconic, indexical and symbolic modes of representation in relation to flag design and the marking of territories and boundaries. In so doing, we highlight the importance of flags in the ordering of both Cartesian and relational space. We then examine flags from a performativity perspective, emphasising their role as actants within wider assemblages, and the everyday affective and emotional responses to flying (and viewing) flags. We conclude by outlining an agenda for critical research into vexillgeographies, to explore the multiplicity of ways in which flags (or flag assemblages) can contribute to the construction of spatial meaning. This paper proposes that flags are an important but under‐theorised aspect of geographical inquiry. It seeks to outline a new field of "vexillgeography," which starts by critically examining the spatiality of flags in terms of their semiotic and geosemiotic potentialities. The argument then addresses vexillological performativity, encompassing embodied and affective interplay with flags, and the spatial implications of this. Throughout the paper, our discussion is evidenced with real‐world examples of flag‐bearing events and occurrences. [ABSTRACT FROM AUTHOR]

As the product of not always rational human thought, emotions are either excluded from or considered to be barriers to effective invasive species management. In a context where fish are still disregarded, in this paper I consider the affective and emotional geographies of the world's most broadly distributed freshwater fish, carp (Cyprinus carpio) in Australia, in emerging sites of management that involve killing. Invasive species management is yet to reconcile emotion and the affective politics of killing invasive animals as a normative and ongoing practice of care for the environment. This paper advances animal geographies by developing a conceptual understanding of the biopolitics of invasive life and invasive species management by thinking through carp as affective and emotional subjects. To do this I look to feminist approaches that conceptualise emotion as relational, including Ahmed's analysis of emotion as movement, and visceral geographies' extension of embodied meaning‐making beyond the human. Drawing on original empirical analysis of managing carp, I identify how carp are performed as collectively disgusting or monstrous objects and how emotions are submerged and people can become indifferent to, or "pull away" from, ethical deliberation. However, attending to affect and emotion beyond the human subject also allows carp to emerge as different kinds of "spooky" subjects who, through conflicting, constantly changing, and more‐than‐invasive relationships, resist singular and hegemonic understandings. Taking a feminist approach allows me to consider how carp have affective biopolitical agency, in life and death, across these multiple subjectivities with power to transform human relationships with nature by situating and re‐engaging people in the problems of the world. Indeed, I argue that it is through the affective and emotional practices of managing carp that people might also begin to apprehend their responsibilities and limitations in the Anthropocene. [ABSTRACT FROM AUTHOR]

This paper examines variation in vowel space area and its use in social meaning making. Among adolescents at a California high school, patterns of difference in vowel space correlate to social practices of exclusion in the partying scene, albeit alongside explicit discourses of high school social life as inclusive and fluid. I treat vowel space as a sociolinguistic sign, that is, a holistic semiotic resource at play in addition to (or in tandem with) individual segments. Though the semiotic potential of a given linguistic sign is no doubt shaped by large‐scale patterns of variation, the particular manifestations of meaning making are best viewed at the community level alongside other day‐to‐day practices. Further, I suggest that linguistic practices of difference and discourses of sameness are not contradictory, but instead a feature of the semiotic landscape. I thus interpret this vowel space variation as stylistically meaningful within the context of social actors' ideological orientation to social life. [ABSTRACT FROM AUTHOR]

This paper explores the affective and material impacts of the reconfiguration of caring on disabled people's lives during the pandemic. We draw on a series of focus groups and interviews with a group of nine disabled people with mobility or sensory impairments, many of whom were politically active in the arena of disability rights and independent living. This work forms part of a wider project re‐imagining care practices and policies. We reveal the interplay of emotion, affect and socio‐material conditions in disabled people's pandemic lives and reflect on how pre‐existing diminished care landscapes compounded COVID‐19's impacts. With support services shuttered and people confined at home, many disabled people experienced a renewed dependence on family care or found their care needs reduced to functional tasks undertaken by rota‐filling workers. We document participants' emotional experiences of loss, fear and anger deriving from changes in their one‐to‐one care interactions and arrangements but also wider societal narratives positioning disabled people as both vulnerable to, and carriers of, disease. Drawing together the crisis' affective and material effects, we demonstrate how disabled people politicized their affective experiences of anger and hope through online organizing to challenge the diminution of supports and demand affective justice from the care system. [ABSTRACT FROM AUTHOR]

Brutalism is an architectural form that is experiencing somewhat of a revival of late. This revival focuses almost purely on its aesthetics, but there is an ethical dimension to Brutalism that often gets overlooked in these narratives. This paper therefore reanalyses the original concepts and ethics of brutalist architecture with a reaffirmation of the original triumvirate of brutalist ethics as articulated by Raynar Banham as monumentality, structural honesty and materials 'as found'. The paper then articulates these through the literature on architectural affect to argue that brutalist ethics are continually 'enacted' via a relational monumentality that brings the building and its inhabitants together in the practice of inhabitation. Using the case study of Robin Hood Gardens in London, the paper posits that a 'brutalist politics' comes into light that can help catalyse a broader critique of contemporary neoliberalism. [ABSTRACT FROM AUTHOR]

In this paper, we aim to contribute to a growing body of literature that explores the affective geographies of young people's internal migration decisions using mobilities/immobilities as our conceptual framework. As such, our focus is not only on why young people choose to leave their hometowns but also why some choose to stay. By paying attention to young people's experiences of being away, we also shed light on why some young people choose to return to regional areas having left for a time. In emphasising the affective, material, and embodied dimensions of these experiences, the affordances of rural and urban places are also brought to light. Fifty young people aged between 18 and 34 years from three regional Australian towns took part in the study by participating in semi‐structured interviews. Qualitative findings indicate that the internal migration decisions of these regional young people were predominantly affective. We demonstrate how bodies were affected by the particularities of place – including materialities and relations with human and non‐humans – that worked to connect or unify bodies, evoking feelings of inclusion and security. We discuss how the affective atmospheres of places pushed into and onto bodies, making them feel dislocated or oppressed, and the way that places worked to push bodies out through the embodied experience of difference. The participants in our study emphasised the dilemma of these affective pushes and pulls, where feelings of belonging, or longing for home or country had to be negotiated, reconsidered, and re‐worked in relation to the unfolding of place. [ABSTRACT FROM AUTHOR]

Re‐imagining Home was a collective immersive story response for children ages 7–12 years during Covid curated by artists from The Story Makers Company. This experience focused on connecting children in new ways through the processes of drama and storying. This paper explores the nuanced responses that children and artists negotiated online/offline story spaces as they lived through these experiences. ARTography (Irwin, 2013) is used as a form of practitioner inquiry from three of the eight artists perspectives, to critically examine the tensions of embedding our affective offline practices online. This includes exploring the rhizomatic ways in which children engaged both online/offline through the artefacts that they shared. The ways in which these hybrid story spaces reflected our affective experiences are explored as the 'richness of the meanwhile' (Bogost in Facer 2019, p. 7), described as 'the dense network of activity going on at any one time'. These shared 'fragmentary' stories are explored as a critical pedagogy of hope, considering how the Story Weave offered new possibilities for reimagining future educator practices in troubled times. [ABSTRACT FROM AUTHOR]

In this paper, we develop a conceptual and methodological approach that psychologists and other social scientists can employ to study emergence. We consider relevant social psychological approaches and conclude that, for the most part, social psychology has tended to focus on processes of normalisation following disruptions, rather than examining emergence in itself. An exception to this is G. H. Mead, whose work we draw on to theorise emergence with a focus on contemporary "affective politics." In the second part of the paper, we use focus group data on the European Union referendum in the UK to empirically illustrate our theoretical points. We discuss in particular three axes for exploring the emergent politics of Brexit: political values, political authority, and the authority of affect. We conclude our discussion by reflecting on some of the theoretical and political implications of our analysis. [ABSTRACT FROM AUTHOR]

This paper builds on recent work on the embodied geopolitics of tourism to investigate the Titan Missile Museum (TMM), a Cold War‐era underground nuclear missile silo and command bunker in the southwest USA. In examining how visitors are not only persuaded to adopt certain attitudes towards the weaponry, but are enrolled in an embodied experience that is active in the formation of subjectivity that emerges from such an encounter, the paper draws on the philosophy of Jean Baudrillard and other non‐representational theorists to argue that this tourism encounter is a negative simulation that can be informed by a better understanding of "hyperreal" spectacle. This spectacle, however, does not simply fall in the realm of representation but is one that engages affect and emotion as important for the emergence of geopolitical subjectivity. While the TMM works to produce what Baudrillard might call a "non‐event" out of nuclear geopolitics, it also takes the risk of getting too close to the bomb by simulating its launch. These dynamics are encapsulated in the highlight of the standard one‐hour tour: the simulation of a missile launch, something that never took place. Drawing on our experience at the TMM and visitor comments left online at Yelp.com, as well as the broader archive of journalism and scholarship on the site, we also sense the possibility of something else emerging out of the embodied and performative materialities that constitute this site of "dark tourism." [ABSTRACT FROM AUTHOR]