Recent uses of performativity have been engaged with bridging the gap between the economy and politics. The concept of performation has for instance been used to enable discursive and material assemblages that challenge this dichotomy, with the general aim of transforming the economy. While the overall intent of this article is to contribute to this bridging, its direction of travel is the opposite: to bring the economy into politics. Specifically, it situates the notion of performativity within studies on grassroots politics in a material sense. First, it discusses some of the leading scholarship on grassroots movements, focusing on their take on the economy. It moves on to suggest that some of the problems that are identified can be addressed using performativity theory, the benefits of which are discussed in the second part. Finally, it empirically illustrates the theoretical discussion by analysing the performativity of the discourses, things and people that are jointly fighting the Mafia today. The article places social movement studies in dialogue with scholarship which is preoccupied with the economic-political cleft, in order to encourage thinking of the economy as a space for political possibility and social struggle, rather than seeing it as a place of capitalocentrism, structural exploitation and inescapability.

While shared narratives of the past have long been considered functional in terms of legitimising, coordinating and directing movement imaginary and action, it is not until recently that studies of memory and social movements have begun to interact systematically. Furthermore, these studies have treated mnemonic practices from a cognitive perspective rather than an affective, relational stance. This article analyses the mass commemoration of mafia victims that took place in Bologna on 21 March 2015 using an affective lens. It shifts the focus from memory as an identity-shaping, community-building force, to memory as a mobilising force that intensifies and fuels heterogeneous and multidirectional movements such as the antimafia. In particular, it highlights the suggestive force of objects, discourses and bodies that together catalyse the crowd, drawing from ethnographic material. It concludes that what is ritualised, and thus important for the movement's direction, is the way the past is presented and lived through the event. It suggests that the study of social movements and memory can benefit from the affective turn in memory studies.

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This contribution calls attention to the values of assemblage thinking for the study of contentious economies. Such a syntactical perspective can make visible social arrangements that are otherwise difficult to represent in traditional social movement categories. With the help of a jar of jam, an object that has meaningful entanglements in anti-camorra activism in Campania (Italy), the article beings by empirically illustrating instances of mobilization that disrupt relationships of mafia dependency. The focus lies on the force of composition, the syntax of contention. The second section moves on to explore the theoretical backdrop of the analysis, and does so by suggesting some possible points of dialogue between SM studies and assemblage thinking. These are the themes of network, conflict and identity. In various ways, assemblage thinking might be seen as diametrically opposite to many SM theories. However, these traditions share many interests: both are essentially concerned with grasping how different orders come to be, what makes them last and what makes them fall apart. Despite these similarities, these two traditions have not spoken systematically to each other. As divergences in SM studies have significantly revolved around hierarchies (i.e. do political opportunities, personal gains or culture matter most to SM development?), I conclude by suggesting that assemblage approaches might have something to offer: they shift the perspective from 'what matters most' to 'how it comes to matter'.