12 Emotions
http://classiques.uqac.ca/classiques/mauss_marcel/essais_de_socio/T3_expression_sentiments/expression_sentiments.html
The ENGLISH translation (with an introduction by C. Garces and A. Jones, 2009)
http://anthropology.cornell.edu/faculty/loader.cfm?csModule=security/getfile&PageID=139765
The ITALIAN translation:
http://www.adelphi.it/libro/9788845902475
Erving Goffman Response Cries, Language , Vol. 54, No. 4 (Dec., 1978), pp. 787-815
http://www.jstor.org/stable/413235
The ITALIAN translation is in this book (chap. 2):
http://www.mulino.it/edizioni/volumi/scheda_volume.php?vista=scheda&ISBNART=01552
Arlie Russell Hochschild, 1979. "Emotion Work, Feeling Rules and Social Structure." American Journal of Sociology 85, 3: 551-575.
https://campus.fsu.edu/bbcswebdav/institution/academic/social_sciences/sociology/Reading%20Lists/Social%20Psych%20Prelim%20Readings/II.%20Emotions/1979%20Hochschild%20-%20Emotion%20Work.pdf
Arnold Arluke. “Managing Emotions in an Animal Shelter.” Inside Social Life, pp. 337-351
oppure
Spencer E. Cahill and Robin Eggleston, Managing Emotions in Public: The Case of Wheelchair Users, Social Psychology Quarterly, Vol. 57, No. 4 (Dec., 1994), pp. 300-312
http://renazito.files.wordpress.com/2012/01/cahill-and-eggleston-1994-managing-emotions-in-public.pdf
http://www.youtube.com/watch?v=Kcp6xw1qNZA
RispondiEliminaManaging Emotions in Public: The Case of Wheelchair - Spencer E. Cahill and Robin Eggleston
RispondiEliminaThe sociology of emotions has concentrated on individuals' socially guided management of their own emotions to the neglect of interpersonal processes of emotion management.
The study proposed in, shows the emotional challenges that wheelchairs’ people deal with when they are in public and how they manage their emotions and those of people around them.
According to Goffman, when individuals are in public places they seek to ensure their civilization to others. On the one hand they do this to not arouse embarrassment among those around them, on the other hand to not cause embarrassment to themselves own.
“Social shaping of emotions is as much an interpersonal process and public, as it is personal and private.” (page 301)
Choose to access to public places , often turns into a decision emotionally turbulent for a wheelchair's user: the autonomy desire, collides with the embarrassment that can result from environmental problems of the outside world ( bad weather , narrow hallways , stairs. . ). In order to resolve potentially embarrassing situations , a "trick " used by people in wheelchairs is to use humor. According to Coser humor is a good tool to alleviate anxiety. Goffman also shows that laughing and joking in embarrassing situations it is useful to reduce the severity of the situation and the concern that arises from it. In fact, a potentially embarrassing situation can cause anxiety to those who attended the event. An example can be given from the story of one of the interviewees: this wheelchair’s man tells his fall in a clothing store:
““ […] and then a saleswoman came rushing over: "My goodness, are you all right?" I answered "Yes, I'm fine" while still laughing. Her facial expression went from alarm to unconcern in a flash, once she realized we were laughing.”” (page 303)
This example describes us as a potentially embarrassing situation has been resolved thanks to the use of humor. But not only: Hochschild explains that wheelchairs’ users in public places often have to be able to manage their own emotions and at the same time those of others. So in this episode we can also see the emotional dilemma that is generated in a potentially embarrassing situation: the wheelchair’s user, despite being in an embarrassing situation, it must maintain good humor to avoid the discomfort of all increases. But the management of emotions is also generated by the users that are not in wheelchairs. In fact, in public places most people avoid expressing emotions towards wheelchairs’ users (admiration, worry, hatred etc.. Etc..) in order to do not complicate further the emotions of the latter. So in everyday life non-users , such as wheelchair users, manage their expressions and their feelings.
Mauss –Eedux from warfare’s human toll to l' homme total
RispondiEliminaThe paper was aiming for a comprehensive analysis on Mauss approach and evolution of thought especially after the death of his friends (during the battle on WW1) and his uncle Durkheim. It described his history and the paradigm in which he managed to work on cross multi disciplinary approach including sociology, psychology and ethnologic studies (pre anthropology).
Mauss goal of this article is to provide a base into the totality study of humans, meaning; that everything is directly relating to another factors, so when analyzing physical movement (body); soul, mind and society should be part of the analysis. In which, “the part is to be seen but only in relation to the whole” (phenomena of totality). Basing on the assumption that, we are dealing with psychophysical complexity.
“The obligatory expression of feelings” article, aimed to explain the interpersonal and psychic force of tears using a description of oral rites in Australian funerary practices. Though, he aimed to use it as base to land on other expressions. The article starts with explanation how primitive Australian trip mourn using four ways in funerals, then he focuses on two of these tools ; 1. Cries and howls and 2. Singing.
Mauss explanation of how the steps, time and gender of who perform such ritual are all predetermined and following an agreed upon structure, leads one to assume that subjects exert more than simply showing how they feel but in fact they show it because they are obliged to. Not only, but also that one may use these emotion rituals to show oneself what they feel. That in fact the rule of mourning is not a spontaneous express of individual emotion it’s more complex than that.
In a nutshell, Mauss aim to translate that this expression of feelings are displayed in different societies with different structure but with the same goal. That it does in fact act as a spoken language of its own where it stands for a symbolic meaning that you must be sad and communicate your sadness in a form people agree upon and understand. And that those human beings in different cultures, continents, using tears or other forms of expression are acting upon collective phenomena of expression.
Speratlly from the topic of the reading in the pre article when C. Garces and A. Jones were introducing Mauss and his methodologies of thinking i paused at two sentences
RispondiElimina1.[e]veryone’s goal should be to create [analytic and empirical] strengths that can be directed towards unknowns. It is the unknown that needs to be revealed”
2. “divided things up too much, and abstracted from them, Sociologist must strive to reconstitute the whole. By doing so they will discover rewarding facts
The response cries
RispondiEliminaErving Goffman
Ups! basic form of demonstration the internalization of the frames
Explores the forms of the self-talk , and show that is phenomenon that actually, starts from the childhood like a play and the interaction of the child with your imagination. However, in the social life, the self-talk forms, ceases to be a self-centered way and becomes a way of relating to the world. That is, when we explore ways of talking to himself, as Goffman refers not to speak in the mirror or sing in the shower, or even mental forms of "internalization" (autism, schizophrenia for example); the act of self-talk for Goffman is the act to show interest in people who are around us and invite the anonymous to a solitary -first scene.
The most basic and typical forms of the self-talk are that Goffman call “response cries”. Is define that in a first time, like a apparently involuntary form of response in front an a accident for example, but is strict sense in more big like that, because is not only a response to a physical accident, is the invitation to the other for participate and the form of the show interest for the present people, because no matter if it is unknown, it is part of society.
The example used for Goffman is when someone says Hop! (In Spanish Ups!) When "Hop! " dumping something. At the beginning, apparently is a form of involuntary response, but, when thinking in that expression is never says when the individual alone, we are discover that this detail expose general characteristics of our actions as human beings: can be used for the author of the small accident for demonstrate to the other that the accident is temporary, but the person is a good social member and follow the interaction rules, and can be used for the spectator too, for showing the certain that this only and accident and this is not indicative of the incompetence of the other.
This detail could be intrascendet at the first view, but is perfect to show the level of internalization of the previous frame of social control over its members: in situations of interaction is not expected of us that we are simply “present" at the scene. Others expect of us, and we need them, operating through communication, a continuous expression of the know and develop behaviors to demonstrate our acceptance of the frame that define our society.
Interpersonal management of emotions
RispondiEliminaThoughts on “Managing Emotions in Public: The Case of Wheelchair Users*”
SPENCER E. CAHILL and ROBIN EGGLESTON
Understanding emotions of wheelchair users in public life is less explored in the Philippines. In our country, persons with disability in general have less mobility in the public spaces because of lack of enabling infrastructure for them. They are often left at home or in a few homes for the persons with disability.
People in wheelchair experience both physical and emotional difficulties because of their conditions. Counselors and helping professionals try to boost their confidence instead of allowing them to be overwhelmed by self-pity. People in wheelchair often feel many intense emotions like anger, despair, pain, fear, loneliness, frustration, guilt, hopelessness.
In the paper, wheelchair users’ emotions and experience in the city walks, restaurants, malls and other public places are explicated. One of the authors of the paper conducted a participant observation of the public life of a wheelchair user by using an electric wheelchair in the public space.
Public life for wheelchair user is ‘emotionally turbulent.’
Natural, physical and infrastructure environment pose many challenges to the mobility of people in wheelchair. Examples of these are snow, uneven sidewalk, narrow spaces, crowded places. The wheelchair users feel fear of large vehicles, fear to eat in a restaurant because it may affect other people who are eating. They often experience fear of embarrassment. Also, they feel a mix of emotions like being flattered, embarrassed and resentful at the same time. They seek sympathetic assistance from companion and even strangers and also feel guilt for demanding help.
One prominent problem faced by wheelchair users is the ‘non-person’ treatment of service providers. Service providers like salespersons, workers in restaurants would expect the ‘stand-up’ companions of the wheelchair users as the spokespersons. They deal with this by being calm, reminding the salesperson about their capacity to peak for themselves.
How do they manage emotions in public space?
“They expressively mask their own emotions so as to manage others” (Spencer and Eggleston 1994:304)
They have the duty to manage not just their emotions but also the emotions of others. They are careful not to make others feel discomfort.
One of the helpful ways to manage embarrassing situation is through humor. They laugh and joke about their embarrassing circumstances. Laughing can reduce hurt feelings. But using humor is also a dilemma. Employing humor can also have not-so-good consequences.
They deal with candid children asking about their condition, as well as managing the embarrassment of the children’s caretakers.
There are instances when they publicly express anger. But when they blurt their anger, guilt comes afterwards.
Their emotion work is complex. They need to show ‘surface acts’ or appearances. An example of this is emotional indifference, while privately they feel other emotions like anger.
However, the walkers who meet wheelchair users also manage their own emotions as well as others’ emotions so as not to disturb the outside tranquility of social life. This is called the ‘social bargain of public life.’
Spencer and Cahill
RispondiEliminaManaging emotions in public: the case of wheelchair users
While i was reading the study on the difficulties of wheelchair users (taking into account both the physical and the emotional problems they have to face day by day) the following questions were raised in my mind.
- What is the „correct” behavioural strategy when we come into contact with these people?
- Can we speak about appropriate behavioural strategy at all?
- How do we know that despite our good intentions we are not hurting these people, or creating embarrasing situation with our oncoming?
Wheelchair people are different from each other, as do we „walkers” (according to their terms of use). Some of them are very positivist and accept their situation, while others are steeped in bitternes, some of them makes jokes from their situation. Different people and different answers to the status, that we are treating as disability. How should we deal with the situations when we come into contact with a wheelchair person in order to avoid the situations which could lead to inconvenience for both of us.
As the study highlights it some people feel embarassed if someone is offering his/her help in a particular situation. In this cases the ’handicapped’ person is reminded of his disabilities and feels ashame. If we are not offering our help we are demonstrating the lack of humanity and we might hurt their feelings as well. These ambiguous situations led me to draw up my questions.
Emotion Work, Feeling Rules, and Social Structure - Arlie Russell Hochschild
RispondiEliminaThe article tries to answer the question why is the emotive experience of normal adults in daily life as orderly as it is. Why, generally speaking, do people feel gay at parties, sad at funerals, happy at weddings? This question leads to examine conventions of feeling. Conventions of feeling become surprising only when we imagine, by contrast, what unpredictable emotive life, totally without a pattern might actually be like at parties, funerals, weddings, and in the family or work life of normal adults. Theoretically Hochschild draws heavily on Goffman's work on emotions in social organizations and situations, although he makes some critical remarks. Most important problem that Hochschild has with Goffman's concept are with the concept of acting: Goffman suggests that we spend a good deal of effort managing impressions, which he calls acting. But he poses only one kind of acting: the direct management of behavioral expression. Hochschild argues that in fact Goffman hints to two kinds of acting, the one that he describes, but additionally there is the management of feeling from which expression can follow. So the link between social rule and feeling is one to consider, but needs to be elaborated upon.
Concerning emotion-management perspective, Hochschild acknowledges Freud's work (specifically regarding the theory of Self) as a better alternative than Goffman. Emotion-management perspective fosters attention to how people try to feel, not how people try to appear to feel. It leads Hochschild to attend to how people consciously feel and not, as for Freud, how people feel unconsciously. The interactive account of emotion points to alternate theoretical junctures-between consciousness of feeling and consciousness of feeling rules, between feeling rules and emotion work, between feeling rules and social structure.