Emotions Matter after All: How Reproductive Rights Advocates Orchestrate Emotions to Influence Policies in Peru

Abstract

Emotions clearly matter in social movements, but it is less apparent how social movement participants actively handle emotions in their line of activities. In this article, the authors address this question by examining how two reproductive rights coalitions in Peru employ and manage emotions in relation to different actors who they must deal with to infiuence policies. Empirical materials consist of participant observation, focus groups, and individual interviezus conducted with the coalitions and their members. Grounded theory Tvas used to analyze the data. The authors distinguish relationships with five relevant actors: the internal members of the coalitions, allies, the general public, the Catholic Church as the major opponent, and government officials as the main target. As each relationship requires distinct emotion work, coalition members simultaneously adjust to contradictory emotional expectations while actively evoking and coordinating emotions. The authors refer to this as the orchestration of emotion work.

A community of fear: emotion and the hydro-social cycle in East Porterville, California

“…Emotions are simultaneously intrapersonal, occurring within the self as an internalized feeling, as well as interpersonal, produced through interactions within the social and natural environment (Main et al 2017). Put another way, individual reactions are filtered through cultural and social constructions which inform how people should perceive events, and interpret and express their feelings and emotions to others (Bondi 2005;Coe and Schnabel 2011;Ford and Mauss 2015;Hochschild 2003). Each of these aspects are dependent on the broader cultural milieu, as well as on the specific situation the person finds themselves in (Coe and Schnabel 2011).…”

“…Put another way, individual reactions are filtered through cultural and social constructions which inform how people should perceive events, and interpret and express their feelings and emotions to others (Bondi 2005;Coe and Schnabel 2011;Ford and Mauss 2015;Hochschild 2003). Each of these aspects are dependent on the broader cultural milieu, as well as on the specific situation the person finds themselves in (Coe and Schnabel 2011). Ahmed (2004) asserts that emotion is mobile, circulating between individuals, objects, collectives, and structures.…”

Emotions and embodiment as feminist practice in the free abortion movement in France (1972–1984)

“…Contesting the limiting dualism between rationality and emotions that used to underpin much literature on social movement (Ferree, 1992;Taylor, 1995), some feminist scholars have explored the role of emotional framing in strategic and organizational dynamics in the women's movements. They analysed how organizations manage feelings in relation to external actors (Coe and Schnabel, 2011;Gould, 2002), as well as internal work (Guenther, 2009;Reger, 2004;Taylor, 1996). The legitimization of the expression of anger is paradigmatic of this process (Flam, 2005;Hercus, 1999); its appropriation by powerless people means reversing dominant emotions tied to femininity, shaping 'deviant' emotions conducive to protest and redirecting them towards opponents.…”

Collective caring: creating safety through interactions between young activist groups and young adults in Sweden

“…The focus on transforming relationships contested established shared definitions of young adulthood as characterized by a dichotomous tension between personal autonomy and adult authority. In this sense, joint action re-shaped the conditioning emotional subjectivities not only for participants in young activist groups but also for other young adults, that is, their broader constituency (Coe and Schnabel 2011;Schwalbe et al 2000).…”