This chapter describes material and immaterial labour in the context of the industrial production, resource extraction, and global circulation of the silvery-alkali metal known as lithium. It focuses on the different kinds of material labour involved in lithium’s extraction from local sites in and around the Atacama Desert in Latin America, as well as less visible forms of labour underpinning the mining industry, including the labour of social reproduction and colonial dispossession. In this context, it asks: how do narrative arts document the violence of lithium’s extraction as it materialises in damaged and dispossessed bodies and environments, as well as those less visible traces of lithium’s circulation around the world, and the different affective economies it inhabits? I suggest that a contradiction or tension between materiality and immateriality, between what is seen and unseen, defines every level of lithium’s transformation into a commodity, as registered within global networks of labour. These larger systems, I argue, are rendered invisible; just as lithium silently provides the charge for iPhone and Tesla, it is a vanishing mediator to what some thinkers have described as ‘new extractive imperialism’. This, however, becomes visible—precisely as a kind of ideological dissimulation—across a whole range of narrative forms.

This chapter explores the interplay between emotions and memory, highlighting the interrelations between regulatory and memory processes. In the first section we describe how, through indirect and direct influences, emotions impact every phase of the episodic memory cycle: encoding, consolidation, and retrieval. Whereas many of these influences are attributed to the amygdala and hippocampus, recent work has emphasized the role of a broad network of regions, extending well beyond these medial temporal lobe regions. In the second section, we focus on the role of the dorsomedial prefrontal cortex in adjusting the content, emotionality, and narrative context at each phase of the episodic memory cycle. In the third section, we discuss the reciprocal interactions between emotions and memory: Our memories serve as triggers for emotions and can be used as an emotion regulation device, while our emotions and emotion regulation goals can likewise influence our memories. The final section highlights broad directions for future research.

Over the last thirty years, affective neuroscience has become a royal road to our understanding of emotion and other affective phenomena, being both a core discipline of the affective sciences, and an engine for the rise of affectivism. After a brief discussion of the role of human affective neuroscience in affectivism, the chapter addresses some terminological and taxonomy-related issues before suggesting a consensual definition of emotion. Next, five major families of theories of emotions are presented in relation to five components of emotion. This review illustrates the fact that different families of theories typically focus on different components – even if each family also often considers some of the other components to a lesser extent. Whereas expression is central to basic emotion theory, action tendencies are central to motivational theories, autonomic reaction is central to bodily/interoceptive theories, feeling is central to constructionist theories, and the role of cognition in emotion-elicitation is central to appraisal theories.

The chapter examines how anthropologists can produce ethically engaged and scientifically rigorous results in their work with people living at society’s social, political, and economic margins. It builds on long-term participatory research with street-involved youth in Yogyakarta, Indonesia, and elucidates affect-focused methodologies to build empathetic relationships with collaborators and to develop critical theoretical insights. The chapter argues against compartmentalizing the researcher’s affect, feelings, and emotions, which is thought to characterize a rigorous scientific approach. The affect, feelings, and emotions experienced in this challenging work are an invaluable source of ethnographic data, allowing greater theoretical insight into emotional economies, where street-involved youths’ careful arrangements of emotives in social interactions create attention, trust, concern, care, or cooperation. Affect, as forms of discourse and governmentality, can construct orders of feeling, found as emotives present in laws, billboards, and news headlines. These matter for discursive changes implemented by governments to sanitize cities of unwanted communities.

This chapter takes the anthropology of emotion and affect as its central problem, with a particular focus on socialization processes. It starts with an overview of how psychological anthropologists have approached the topic of emotion since the 1980s and outlines the social–anthropological understanding of emotion before it considers the “affective turn” in the social sciences and humanities and its impact on anthropology. In the second part of the chapter special attention is paid to the socialization of emotions, first from a cross-cultural and second from a transcultural perspective. Using the example of the socialization of emotions in transcultural settings, it discusses the extent to which the notion of “affect” enhances our understanding of how the transformation of socially learned emotion repertoires might work.

Chapter 5 examines how speechwriters’ claims to transgressive agency are a source for “affective binding” (see Comer 2022) and status production, contributing to the “virtuous outlaw” identity of the speechwriter community. Mapes’ focus here is rooted in affect studies (e.g. Ahmed 2004) and notions of emotional labor (e.g. Hochschild 2012), as well as the rather prolific scholarship concerning professional/personal identity as it emerges in workplace discourse (e.g. Holmes 2007). What comes to the fore is the way in which emotion is complicatedly entangled with the “semiotic ideologies” of one’s professional life (see again Keane 2018). Focusing on both Professional Speechwriting course materials as well as a video-recorded meeting between members of the Speechwriter Organization, Mapes demonstrates how participants characterize their professional expertise as especially superior to that of (hypothetical) speakers. In framing themselves as uniquely skilled and knowledgeable, speechwriters deem their transgressive professional practices as virtuous and admirable, allowing them to claim power and status within the neoliberal linguistic marketplace.

The global resurgence of violent extremism punctuated by recent acts of politically motivated violence necessitates a detailed examination of the factors that contribute to the radicalization process. Here, we argue that relative deprivation, or the perception that one’s in-group is unfairly deprived of material or symbolic goods relative to other groups, often elicits support for violent extremism. Because relative deprivation theory emphasizes perceived, rather than actual, experiences of injustice, the concept helps explain why members of both structurally disadvantaged and advantaged groups sometimes turn to violent extremism – especially when they believe that their in-group cannot redress their perceived grievances through normative mechanisms (i.e., when group efficacy is low). After demonstrating that relative deprivation can foster support for extremist violence and introducing an integrative model of group-based relative deprivation and violent extremism, we propose solutions to the growing threat of radicalization including the need to (a) reduce inequality, (b) develop productive ways for the disenfranchised to establish meaning in their life, (c) foster belongingness, and (d) build inclusive democracies that provide legal means to redress real or perceived grievances. By taking such proactive measures, practitioners and policymakers can mitigate the threat of violent extremism and make the world a safer place.

This chapter argues that antebellum sensationalism, broadly defined, offers a key archive for understanding the emotional life of capitalism. The first half of the chapter examines the period’s two best-selling novels, George Lippard’s The Quaker City (1845) and Harriet Beecher Stowe’s Uncle Tom’s Cabin (1852), and argues that sensationalism adopts and makes use of the affective excesses of melodrama. The chapter shows how, repeatedly, these and other sensational texts stage characters whose postures of emotional distress reflect a desire for spiritual meaning and social connection that transcends the modern, rational world of capitalism – that which Max Weber famously describes in terms of “disenchantment.” The second half of the chapter turns to urban sensationalism. Here, the chapter contends that most of these popular texts revolve around a sentimental logic whereby the tears of the financially distressed act as the markers of middle-class sensibility. Affect thus becomes an alternate currency. The chapter concludes with the most canonical example of urban sensation fiction: Herman Melville’s “Bartleby, the Scrivener” (1853). The argument here is that “Bartleby” turns the emotional registers of sensationalism inside out. For though Bartleby is the melodramatic and sentimental victim of capitalism and disenchantment, he also rejects the emotional gestures of these genres.

Beckett’s television plays stage a seeming disparity between their often difficult and affectively challenging subject matter, and the deliberate aestheticism and formalism of their representational strategies. This is made even starker by the austere formal qualities of the medium: the limited, rigidly framed TV screen, its flatness, the shades of grey in a black and white broadcast, the stark televisual light, produced by the firing of a cathode tube onto the television screen, the frequently ‘flat’ or ‘indifferent’ tone of their voice-over, and the often ‘staring’ camera eye, as Beckett called it in his manuscript drafts. And yet, the answer to how the plays’ affective content is communicated seems to reside precisely in the peculiarity and precision of their form, in the clinically framed shots and the abstracted, calculatedly affectless sets, in their detailed foregrounding of the artifice of representation, in their late-modernist, minimal, pared-down style, even in the brevity and semantic reticence of the scripts. This chapter will consider the question of affect and the resistance to affect in Ghost Trio, … but the clouds…, Nacht und Träume, and Eh Joe.

The main focus of this chapter is on another class of actions (in addition to the habits discussed in Chapter 2) that don’t result from decision-making processes. So in that sense they aren’t intentional and don’t fit the standard belief-desire model. These are actions that are directly caused by affective states (emotions, desires, and so on). Some of these actions are merely expressive, whereas others give the appearance of being instrumental, and are generally (but mistakenly) interpreted as goal-directed. But the chapter begins with a review of some basic findings from affective science and neuroscience. This is to set up the discussion in this and later chapters.

Percy Shelley’s relationship to the so-called ‘Lake School’ Poets (Wordsworth, Coleridge, and Southey) has long been framed as a narrative of the earlier poets’ broken political commitments and the missed personal and emotional encounters of the ‘second-generation’ Romantic at his later post-revolutionary moment. Enriching the interpretive texture of this account, this chapter understands Shelley’s complex, productive relationship with Wordsworth, in particular, not simply through the charge of apostasy (political falling-away) but as an affective and poetic performance of inter-generational grief. I engage reading methods drawn from speech-act theory, affect studies, sociolinguistics, and deconstruction to show the weird temporalities of Shelley’s major poems addressing Lake Poet disconnection: ‘To Wordsworth’, Peter Bell the Third, and The Witch of Atlas. I conclude that Shelley’s generous lateral conception of unbounded agency opens his thinking up to an enlarged remit for receptive disappointments.