Theorizing a sociology of emotion that links micro-level resources to macrolevel forces, this article extends previous work on emotional capital in relation to emotional experiences and management. Emerging from Bourdieu's theory of social practice, emotional capital is a form of cultural capital that includes the emotionspecific, trans-situational resources that individuals activate and embody in distinct fields. Contrary to prior conceptualizations, I argue that emotional capital is neither wholly gender-neutral nor exclusively feminine. Men may lay claim to emotional capital as a valued resource within particular fields. The concept of emotional capital should be seen as distinct from emotion management and felt emotional experience and distinctions between primary and secondary sources of capital clarify the simultaneously durable and evolving nature of capital and the habitus. To illustrate these conceptual refinements, I use interview and diary data from male nurses. Men bring primary emotional capital, developed during primary socialization, to the nursing profession while also developing secondary capital through occupational socialization centered on empathy and compassion. The construct of emotional capital is refined as a structured yet dynamic resource developed through primary and secondary socialization and activated and embodied in everyday emotion practice.

In this article, we examine how race and gender shape nurses’ emotion practice. Based on audio diaries collected from 48 nurses within two Midwestern hospital systems in the United States, we illustrate the disproportionate emotional labor that emerges among women nurses of color in the white institutional space of American health care. In this environment, women of color experience an emotional double shift as a result of negotiating patient, coworker, and supervisor interactions. In confronting racist encounters, nurses of color in our sample experience additional job-related stress, must perform disproportionate amounts of emotional labor, and experience depleted emotional resources that negatively influence patient care. Methodologically, the study extends prior research by using audio diaries collected from a racially diverse sample to capture emotion as a situationally emergent and complex feature of nursing practice. We also extend research on nursing by tracing both the sources and consequences of unequal emotion practices for nurse well-being and patient care.

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The role of men in nursing has been of ongoing interest to gender and work scholars who examine the processes that maintain or challenge occupational gender segregation. Drawing on professional nursing texts, the current study moves beyond individual men to investigate organizational practices within nursing that discursively construct the male nurse. Using the rhetoric of ‘equality’ and ‘diversity’, texts frame men in nursing as a missing and needed antidote to projected worker shortages and a homogenous workforce. Taking a critical lens to these arguments, analysis of professional discourse reveals an appropriated disenfranchisement that masks men's gendered privilege. Professional leaders frame men in nursing as equivalent to women in traditionally male occupations with little attention to the ways in which US men, particularly white and heterosexual men, are advantaged currently and historically. The findings trace a process of discursive hybridization through which organizational leaders appropriate rhetoric from historically disenfranchised groups to benefit predominantly white, middle‐class men.

The study of sport spectatorship has an increasing focus on the importance of fandom beyond fan violence. Fundamental to understanding fan behavior are the meaningful rituals and emotions experienced by fans. In this paper, I use the theoretical work of Randall Collins to examine the ritualistic outcomes of collective effervescence, emotional energy, and group symbols and solidarity among sport fans. I illustrate these concepts using case study data from participant observation of fans of a U.S. football team, the Pittsburgh Steelers, and content analysis of news articles. I extend Collins’ interaction ritual (IR) theory by taking the group as the unit of analysis and analyzing group solidarity beyond situational interactions and typical sport settings, including the significant life events of weddings and funerals. While critiquing Collins’ (2004) a priori portrayal of sports fans, the analysis advances IR theory, improving its utility for understanding sports fan behavior.