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okay, let's go to to start this session. Then a very interesting session in our C 54 body in social science, because we needed to prepare 3 sessions with this system about emotional and and other things in different ways.

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and it's the session of the part one. But, in fact, we have the party 0. And you have the part 2, and welcome for everybody in the name of the Rc. 54. And they are C. 54, not just. They respect you to this spirited country, but to say

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Thank you, and show our gratitude to receive us here, and to promote the serenity and and biological moment to us to learn and to grow together.

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 I can do this

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just for them to show. Thank you.

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Hello! The people that is there online, and the Bella Habrianna Alex. Nice to know you. Nice to meet you in a bell a long time.

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The same. Rc.

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we have 6 presentations, and we have 2 persons online, and and I ask them to put our colleagues there and a belly at Vienna. And unfortunately, you just can see me myself. But we have a nice out in here, and everybody is looking for you, and to go to try to be more

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body practice. And we have the 6 presentation, 50 min each other, each one, and for the people that it was here. I will show 5 min before you. You have finished your time, and for you and a bell. And Adrianna, are you trying to bring to? Came here just to see this, and only I hope to with my voice. Okay, I think that is better. Okay.

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and then help me to control the year and to be equity. Our moment. It's important.

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And the first presentation is emotional. Bodies in synchrony, sociology and dialogue with social neuroscience. A review of literature in social neuroscience, and Adriana bring these thoughts to us to sheriff us, and Adrianis came from municipality. Altono, Madame Metropolitan, the Mexico. Thank you, Adriana, and the stage is yours.

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Adriana García-Andrade: Thank you. Good evening to all. From Mexico City today I will present some of the research results that are in progress

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Adriana García-Andrade: that involved a dialogue between the sociology of emotions and social neuroscience.

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Adriana García-Andrade: This presentation aims to show how the sociology of emotions and social neurosciences can dialogue with each other and enhance their knowledge.

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Adriana García-Andrade: I will use the example of interpersonal synchronization which includes human bodies and emotions. To show the possibilities this dialogue brings.

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Adriana García-Andrade: To do this, I used a sociological concept

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Adriana García-Andrade: to read social neuroscience experiments

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Adriana García-Andrade: on interpersonal synchronization published in the last 5 years.

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Adriana García-Andrade: But what is interpersonal synchronization

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Adriana García-Andrade: from a sociological perspective? It involves the interaction between at least 2 people. 2 emotional bodies. What happens to those bodies.

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Adriana García-Andrade: the social consequences this entails.

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Adriana García-Andrade: It's called interpersonal synchronization, because it involves an alignment of behaviors, of gestures

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Adriana García-Andrade: as seen in sociology and psychology, but also of hormone levels, similar heart rates and similar frequencies in brain

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Adriana García-Andrade: as seen in neuroscience.

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Adriana García-Andrade: Here you can see some examples

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Adriana García-Andrade: walking together can involve interperson

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Adriana García-Andrade: synchronization, a march from a music band, walking and playing together to a feminist protest

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and

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Adriana García-Andrade: course a concert with all the participants singing, together with the artist. Now I will talk about my methodological strategy

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Adriana García-Andrade: using pop, my, I search for articles from 2,017 to 2,020. That included the words in the title or abstract

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Adriana García-Andrade: interpersonal synchronization. emotion, empathy, affection. I found 50 articles. 30 of them were experiments. They were from the countries presented here

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Adriana García-Andrade: with a total population of more than 3,000 people involved in the experiments.

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Adriana García-Andrade: I analyzed neuroscience experiments about interpersonal synchronization

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Adriana García-Andrade: as depicting social interactions. They are social interactions, but specifically as interaction rituals. I used the concept from Randall Collins

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Adriana García-Andrade: to understand how synchronization occurs in experiment.

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Yeah.

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Adriana García-Andrade: forandal collins. Successful interaction rituals include some ingredients a process

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Adriana García-Andrade: where interpersonal synchronization occurs, and if it occurs, then you have the social effects as membership, individual emotional energy, etc.

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Adriana García-Andrade: In this presentation I will only concentrate on the ingredients, and how these ingredients, as bodyly compresses, varied to outsiders a common action or event that can lead to a mutual focus of attention

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Adriana García-Andrade: and a transient emotional stimulus that can lead to a

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Adriana García-Andrade: to remove

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how these ingredients are presented in the experiments.

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Adriana García-Andrade: and the question is, do these ingredients appear in the experiments.

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Adriana García-Andrade: and the answer is yes and no.

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Adriana García-Andrade: as you can see here.

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Adriana García-Andrade: body, make a presence barrier to outsiders. Common action or event and transient emotional stimulus are present in experiments, but also

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Adriana García-Andrade: personal characteristics shared cultural knowledge, previous social relation, relation and position in the interaction as leader or follower.

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Adriana García-Andrade: And I will explain each one of them paradigms. Most most experiments have body licop presence for Brendan Collins.

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Adriana García-Andrade: Bodily compressance is imperative.

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Adriana García-Andrade: but some experiments found that an individual can synchronize with a video of a person

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Adriana García-Andrade: who is not in real time and is not interacting with them. Also, it is possible to ascribe personhood to a thing or a drawing like here in the presentation

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Adriana García-Andrade: and synchronize with it.

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Adriana García-Andrade: Finally, some experiments have body licop presence, but a computer mediates the interaction because they have to do the task

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Adriana García-Andrade: in the computer, even though the other person is in the same room

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Adriana García-Andrade: in terms of barrier to outsiders. All experiments include this ingredient

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Adriana García-Andrade: from the selection of who is going to participate to the location of the experiments. There. There you have the barriers.

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Adriana García-Andrade: Common action or event also is present in all the experiments. These are instructions and tasks that are provided by experiments to create a mutual focus like you have to see the gestures of this person. You have to talk with your romantic partner about conflictive, a conflictive situation, etc.

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Adriana García-Andrade: The transient emotional stimulus. Not every experiment has this. And this is because

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Adriana García-Andrade: you can

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Adriana García-Andrade: have The interaction itself can create a positive emotional state by itself. So you don't need the transient emotional stimulus. But if some experiment there are negatively balanced stimulus, like indigenous information, a conflict of theme or pain inflicted on a loved one.

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Adriana García-Andrade: and all this stimuli can induce an empathic emotional mood with the other other experiments, found that happy faces, happy videos produce synchronization against unhappy faces and set videos.

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Adriana García-Andrade: So the emotional stimulus is sometimes needed, and there is no agreement, or whether positive or negative balances are better for synchronization to occur.

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Adriana García-Andrade: Now, I will present ingredients not included in calling's original to typology. The first one involves personal characteristics. More than half of the studies include personal characteristics in the experiments.

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Adriana García-Andrade: A personal trait of high empathy, and this could be

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Adriana García-Andrade: cognitive, emotional, or kinesthetic, measured by different psychological empathy scales, I I should say. But this high empathy positively correlates with the possibility of synchronizing with the other and or synchronizing faster than low empathy personalities.

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Adriana García-Andrade: Personally, stress is a factor that impede synchronizing with others is an indicator of low emotional empathy.

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Adriana García-Andrade: In one article, people with borderline personality disorders versus controls cannot synchronize with others in musical improvisation

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Adriana García-Andrade: regarding physical differences having a high level of oxytocin

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Adriana García-Andrade: helps emotional communication, having normal hearing and having the same length of the leg as a partner, helps synchronize in a walking together task.

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Adriana García-Andrade: The next ingredient not included in Colin's original model is shared cultural knowledge.

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Adriana García-Andrade: The experimenters do not explicitly mention this, but the participants in the experiments share this knowledge. For example.

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Adriana García-Andrade: in an experiment 24 Pm. East were recruited. Not anyone, but they had to be pianist with training, for of 3 or 4 years in other participants were recruited, based on self-reported belief, and I quote in Chinese spirit medium rituals. They had to believe in these rituals in order to be part of the experiment, and one

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Adriana García-Andrade: so the synchronization could happen, but only with people who knew the ritual and believed in it.

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Adriana García-Andrade: and also participants with the same nationality, tended to synchronize more than if they participated with people of other nationalities.

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Adriana García-Andrade: The third ingredient, not included in Colin's model is the factor of social relationships for synchronization to occur.

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Adriana García-Andrade: As you can see most experiments involved. people who do not know each other. Okay.

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Adriana García-Andrade: that is, human beings, not socially related in a visible way, can synchronize with other human beings. However.

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Adriana García-Andrade: when a social.

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Adriana García-Andrade: the

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Adriana García-Andrade: it's established in the experiment or before the experiment, that condition positively affects the process of synchronization. Finally, in some experiments the experimenters ascribed to initial positions and tasks, sometimes explicitly saying, You.

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Adriana García-Andrade: we leave. You will follow others, just saying, you have to make a happy face, and to the other participants you have to imitate your partner's facial expression

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Adriana García-Andrade: as seen in the image.

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Adriana García-Andrade: This implies that synchronization is not always reciprocal, but can also be a unilateral consonants, that is, someone would hear them. The movements, the tone of boys.

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Adriana García-Andrade: emotion, and the others follow

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Adriana García-Andrade: conclusions in this class, reading, using a sociological concept to analyze experiments in another science. One can see variables not seen by the theory at hand.

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Adriana García-Andrade: and name phenomena or processes more explicitly, as Bernard Layer proposes in the search to dialogue with other sciences.

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Adriana García-Andrade: For example, suppose you are studying romantic relationships in everyday settings. In that case this implies a social relationship, the notion of a romantic culture couple in your culture, the expectation this generates.

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Adriana García-Andrade: then, participants, personal characteristics shared cultural knowledge or not, and differentiation in activities. When one leads and the other follows, all these conditions can prevent or enhance one

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Adriana García-Andrade: interpersonal synchronization and prevent or create social effects.

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Adriana García-Andrade: As you can see this is a work in progress. And the goal is to design a research object that includes inputs from both disciplines.

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Adriana García-Andrade: Thanks for your attention. I hope.

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Thank you, Adriana. You have a bonus 2 min. Thank you so much for your detailed presentation. The next one

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or

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is our colleague, Marcy Cottingham.

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She came from Kenyon College of the United States, please, and she talked about nailed emotions at school to our practice. What can the sociology of emotion learn from copperseon dawn scrolling and black joy. Thank you.

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Thanks so much, thanks to the organizers for the invitation, and for your presence here. Just to note that I this is kind of a theoretical talk. as I'm developing this paper. And so I am at the beginning stages. So I definitely welcome comments, questions, at the end.

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See if I can.

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There we go. So. Perhaps during COVID-19, or at other points in your life, you have found yourself scrolling through social media platforms, or perhaps you were checking different disease, tracking dashboards. all with the sense of kind of unease anxiety. And if so, I won't make you confess. But this is now being captured in this concept called doom scrolling.

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which Marion Webster describes as surfing or scrolling through bad news, even though that news is saddening, disheartening, or depressing.

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And what's interesting about doom scrolling? Is it definitely predated? COVID-19. We saw examples on Urban Dictionary as far back as 2,016 But with the pandemic it did move from Urban Dictionary to Miriam Webster, and is now taken up by web. Md, So if you do and scroll a lot, you can reach out to your doctor or mental health professional.

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Another example that I want to give as we kind of

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get started in. This is a different term, perhaps

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during the Black Lives Matter

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movement. That's okay. during 2,020 you felt, or you witnessed other people experiencing what is termed black joy. which artist and activist cleaver cruise refers to as not dismissing or creating an alternative black narrative that ignores the realities of collective pain. but rather about holding pain and injustice together in tension with joy that is experienced, and Blackjoy is undoubtedly, as

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you know, dates back as far as black suffering, but I think it's intriguing to interrogate it alongside some other new emotion terms to theorize this concept of new emotions as cultural practices.

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And my final example here, before I dive into defining what neo-emotions are conceptualizing them comes to us from the literature on climate change.

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so in connection with various actions, by extinction, rebellion in connection with wildfires or different changes that we're seeing in climate and its effect on the world and our own well-being. Perhaps you've experienced a sense of grief which Nichol and Hausen frauds referred to as eco-grief distinct from other forms of grief.

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They argue that in grief for deceased persons the mental representation of the deceased is an essential prerequisite, however, for eco-grief. A bridge must be built between the often still impending losses and the emotional pain of the destruction of the irreplaceable.

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So it's not just simply grief, right. It has a different quality to it. and similarly, it's not just doom. It's not just joy. But I argue that these are kind of emerging new emotions that we, as sociologists, can investigate as a cultural products that can have, I think, fascinating implications and raise important research questions going forward.

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So then I In thinking about these different emotion terms and what they might mean, I am conceptualizing, defining this notion of neo-emotions

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and neo-emotions, I argue, are these constrained yet creative practices that work to understand a disconnection between emotion and vocabulary affect and situation?

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These are not necessarily new in any historical sense, as Monique Sher argues, new words emerge for new emotions all the time, but I do think that the present moment suggests there might be increasing a number.

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They might be changing in forms, and they present new opportunities for theorizing, understanding, feeling emotions as dynamic and context-bound cultural practices.

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So what does it mean to think about emotions as cultural practices. So I'm building. As the reference to Monique shares. Work suggests on this theorization of emotions as practices building on the work of Pierre. Go do to think about social practices largely, but also sociologists of emotions orly hoax shield Brano Collins, as we heard of as forming together this understanding of emotions as situated situated practices.

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And what's important about thinking about emotions as cultural practices is that it moves us away from this understanding of emotions as fixed thinking of them as a part of these emotional taxonomies that have been pervasive in the psychology of emotion, and that, unfortunately, sociologists tend to take up uncritically

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And so, seeing emotions as cultural practices pushes us to try to capture the multiple, the ambivalent, the ambiguous. And I argue the novel when it comes to emotions, feeling states, and how they emerge

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in this movement away from a taxonomy approach. I argue, we need to, along with James Jasper. Think about emotions in a way that centered thinking, feeling processes in which cognition and emotion are folded in on each other to permeate our action and awareness. And so I do talk about emotions as cultural practices in some ways, also as cultural products, right? But it's important to keep in mind that even though we think of it as a product.

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they're neither fixed nor universal, but emerging constantly.

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So then how do we explain neo-emotions?

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So

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in thinking about a social practice approach. The attention is on that interconnection between the interior and the exterior. If we think about bourgeois notion of habitus right, it's in connection with a particular social field. These are not in isolation from each other.

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So one way of explaining new emotions within that theoretical framework is to recognize that environments are not static, but dynamic. They are changing. And so, as a result, it would make sense that new interior sensations and feelings would correlate with those changing environments.

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Neo- emotions indicate a discrepancy, then, between the emotion and vocabulary that individuals have the situations that they're encountering and the embodied feelings, and affect that they're having.

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And in this framework we can think about emotion vocabulary as being a part of this notion of emotional capital which connects with some other work that I've done in the past in thinking about emotion-based knowledge.

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when it comes to terminology, when it comes to management as well as capability for feeling.

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and these embodied feelings, in effect, connect with other research that's done particularly by Deborah Gould. Her work. I'm building on quite a bit in thinking about affect and effective power as compelling individuals and importantly, groups to name new sensations and to in her work in particular, harness them for the purpose of social activism. So her work, moving politics is looking at

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the movement of gay shame, integrate gay pride.

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What's interesting about neo emotions is that their newness risks misunderstanding right? If we create these new terms and we throw them around, then it might mean that other people don't understand what we're talking about But I think in situating this within a social practice approach, we can see their novelty as actually making them particularly enticing to pick up as a cultural practice.

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a way of naming a shared collective feeling, or a way to set oneself apart as distinct or as emotion entrepreneurs, which is a concept that I am borrowing from Holt House here.

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So I argue that In analyzing neo- emotions beyond just defining them and theorizing them within this kind of emotion practice approach that I'm developing. We also need to pay particular attention to 3 influential social forces. that, I think, would suggest that they might be changing in forms or increasing in their emergence. And these 3 are digitalization

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successes and setbacks of social movements and emergent disasters and crises.

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So social media Scholars, scholars who study digital practices, Do see the platforms that we use to engage with each other through these new communication devices as inducing a particular emotional state or emotional related behavior.

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A number of scholars have looked at the kind of particular emotional affordances of these platforms and the

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particular communication practices that they incentivize. So Internet neologisms as the these scholars argue, tend to be expressive, to be creative, humorous, ironic, vivid, concise, or euphemistic. There tends to be a reward structure built in for novelty, for creativity on these platforms, and all of this together could incentivize people to create these new emotion terms.

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Some examples that some are not new, some are probably very familiar to us, but this notion of fear missing out right of doom, scrolling of zoom fatigue always gazzomed, which is my favorite and poker. So

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obviously, scholars have studied these terms in different ways, seeing them as a product of digitalization of social media interactions, but never really under this umbrella term of being. These neo-emotions connected to digitalization as a practice.

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And one, I think, really interesting thing about neo-emotions, and the the ones that gain traction on social media tends to be, that they are merging a source with a sensation. So we have this fear of missing out of Fomo as it's referred to doom scrolling. So the character limits of of things like Twitter and social media are going to incentivize people to smush together right, the source and the sensation. in this interestingly fused manner.

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Secondly, in addition to digitalization, these are overlapping, of course, but I tease them apart for the sake of analysis is social movements and their potential use of development of neo-emotions.

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organizers and activists can make strategic use of neo-emotions. It is the end of June. Right? We are in what is referred to as pride. Month, right? A month connected to a particular emotion which is a huge

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yeah success of the gay and gay and lesbian rights activists. Right? So they've been able to harness this notion of pride to transform previous feelings and stigmatizing shame, and now making it into pride. So neo emotions can then become these emotional hooks that might draw in new members part of broader narratives and master frames as social movement scholars have alerted us to.

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and it can also be connected to, not just successes, but also setbacks or particular ways of understanding the world. So where you talked about pride, conversion, is a term that comes from the 1970 S. And critiques of kind, of the heteronormative model of the nuclear family and romantic relationships in which jealousy is supposed to be naturalized. So conversion is this notion of

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warmth and happiness in connection with a partner's enjoyment of another person seen as the opposite of jealousy. So these new terms being developed in connection with the social movements, black joy we already talked about, and trans. Joy is another one that is emerging.

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And then the last kind of major thread that I see, is influencing the emergence of neo emotions is disasters and crises.

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As I talked about with the COVID-19 pandemic, we had a lot of interesting neo logisms that emerge zoom b bombing being one of them, but also, I think, interestingly, a category of neil logisms that I refer to as new emotions. Blursday do scrolling brain fog, languishing that we can see as gaining traction, particularly during disasters, crises during what our unsettled times

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and some other examples. Here climate emotions. I talk about eco-gre. But there are others here terra fury, flickscom, flight, shame that are taken up by activists, and, I think, raise questions about their ontological distinctiveness and uses and impact on activism efforts.

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So I'll end just with some questions that I'm pondering as I kind of embark on this research agenda, thinking about what neo-mortions emerge, when who are emotion? Entrepreneurs? What capital and power do they hold?

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How might neo-emotions translate into new forms of social and cultural capital themselves mechanisms of inclusion and exclusion. And what does the endurance or stickiness of some neo-emotions over others suggest about broader social changes.

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And now.

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just in there. Please reach out if you have any questions.

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Thank you so much for your presentation. The new framework to receive

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or to think.

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Now you have the 31, and with colleague Anabella Pedida that she you share with us, bring. She came from Portugal the uniforms Dajid Lisbon, and she bring to us the time of bridging the divide between the body and environment, the emotionally embedded cognition hypothesis.

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The stage is your can. You share your I don't know if you have pointed. Yeah, okay?

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Anabela Pereira: Oh, it's in the end sorry

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Anabela Pereira: I'm spelling the surprise.

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Anabela Pereira: Okay.

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Anabela Pereira: so good evening. Everyone. I'm Anabella. I'm speaking from Portugal

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Anabela Pereira: today are presenting the results of a study I conducted on the mind-growing body and environment relationship called preaching to the divide between the board and the emotional embedded cognition.

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Anabela Pereira: The study of embodied approaches, highlights, the role of the body, the environment, its objects in action, in guiding and integrating

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Anabela Pereira: cognitive processes suggesting that cognition is not just a sequential computation of inputs and outputs, but a distributed system that involves ongoing interactions between bodies, brains and environments. One.

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Anabela Pereira: therefore, in this study we took the embedded approach to cognition, from philosophy to a highlight being for self digital environment on cognition, stressing the interdependence of a mental phenomenon with that environment and the role of the body in that process.

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Anabela Pereira: The study is also based on neuroscience research, showing that emotion and cognition work in an integrated manner and in cognitive psychology that stresses

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Anabela Pereira: that cognition typical involves acting with a physical body in an environment where that body is in most cognitive processes are linked to the sensory motor functions that generate action and feelings from censor a senials about the environment.

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Anabela Pereira: An example is sports where people must always deal with in body dishes and settings that require motor skills.

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Anabela Pereira: We can also think about human interaction with digital technologies where people engage with and from the environment to by the body system.

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Anabela Pereira: And finally. this research is also based on sociological studies, on embodiment that argue that our perceptions ere

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Anabela Pereira: genders, ages, and so on.

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Anabela Pereira: As we were experiencing the COVID-19. Pandemic literature on the impact of this of digital impact embedding on cognitive processes also started to emerge. These literature

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Anabela Pereira: often refer to perceptions, literacy, and because of using digital platforms as affecting individuals, mental state and world performance.

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Anabela Pereira: So our initial question was, what how exactly, is an emotional embedded response to a specific environment capable of training, cognition, and behavior. Moreover, besides the features of the environment, like light temperature, interaction with options, or with people, what factors can be related to it, like age, moods, emotions, gender, and so on.

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Anabela Pereira: We tested them to ipothesis, one. If there were references in quality, performance according to different emotion reactions to the digital digital environment

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Anabela Pereira: and another one. If there were differences in the in the performance according to users, perceptions, literacy and frequency of using digital the digital platforms

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Anabela Pereira: to test our hypotheses. The methods included an online survey to measure literacy, perceptions and frequency of use. The digital platforms it was applied to 300 students of the University, of this one, between April and May, of 2,001.

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Anabela Pereira: Then we had an experiment with 16 participants. It included collecting biometric data heart rate enhanced with variability from them the soup test. The males were not inventory for students in the profile of new States.

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Anabela Pereira: It also included multiple choice question in a five-point liquor scale, on engagement with the environment. the only condition for the participants to be able to

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Anabela Pereira: participate in the experiment was that they had attended a class before coming to the lab.

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Anabela Pereira: the materials and procedures included I have been, that has 2 eg. Centers placed on the Pfc

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Anabela Pereira: and a BBC sensor that is placed on the year long. And we have also a platform on the computer that registers this data.

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Anabela Pereira: These are another 2 images of the platform recording data. And in the last image

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Anabela Pereira: the green line records focus on the task. The red line records, participants are rates in the bottom right corner. The participants is the activity is doing.

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Anabela Pereira: regarding concepts and indicators in the online surgery. We we tested the positive and in the perception regarding, see this usual digital tools, and whether they some they saw them in as a resource or obstacle, was at work, and for this studies there were questions for autonomy skills to set proficiency from me to conservative, the composite variable called literacy. Then in the mood state scale.

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Anabela Pereira: We work with fatigue, energy, confusion, melancholy, and anxiety. Each of these dimensions is built from their responses to several items which are then reduced to these 5 factors to factor analysis. Still, in the case. in our case, we are with the variables based on the means of the responses to each item. After testing the grown back office because of our simple size.

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Anabela Pereira: In the Vermont scale.

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Anabela Pereira: 15 original items are reduced to 3 factors which are feelings of achievement about studies for efficacy, emotional exhaustion, and disbelief. And we are also with the participants are straight and heart rate variability. As I said before.

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Anabela Pereira: the cognitive task was this, to test this through perfect score, was calculating, using the soup original formula that Caesar's the mean of response time, the total time in the task, and the number of errors, the soup Fs. When participants, as serious interference in correction, time, and accuracy, when naming the in color of words with conflicting color information.

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Anabela Pereira: Finally, we had environment engagement and indicated created from the answers to multiple choice questions about environment's characteristics, then each participant set to affect their attention in the class.

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Anabela Pereira: So how we interpret our results

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Anabela Pereira: and what's hard implications in our first simple, we had 3 understood this, that it mean was 25 years. So almost 67. We're doing bachelors around 20. We're doing their massive, their masses degrees in 94 or Portuguese, almost 78 or female

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Anabela Pereira: digital, perceptions refer to the individual Saturdays believes in subjective experiences related to digital technology. Positive perceptions foster a proactive and adaptive embedded with digital tools, while negative perceptions may result in limited integration regarding the perception of digital technologies in our simple. The leading resource pointed out was these office search and the leading these adventures was digital fatigue

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Anabela Pereira: mit Ctl, and still, 63% of the students believe digital technologies make people's life easier special for research work and communicating with friends and family. However, 39% of them think they are not the best resource for improving social skills

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Anabela Pereira: mit Ctl and digital literacy refers to the participants ability to effectively use and navigate digital technologies according to the literature, high-levels of digital literacy can enhance individual ability to engage, read, and make sense of digital environments, one

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Anabela Pereira: to check this claim. We tested these perceptions and literacy were associated

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Anabela Pereira: as shown here, they had a week but positive association. The more positive the perceptions are, the higher the literacy level. It's easy. This result aligns with the previous expectations and the literature.

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Anabela Pereira: Now this is a brief description of the sample of in the the participants in the experiment. Most participants here were between 19 and 25 years. So they came from various courses, but more from humanities and medicine. The majority were Portuguese.

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Anabela Pereira: 25% were Brazilian and 70% were women.

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Anabela Pereira: The most mentioned, the environment characteristic student setting was their engagement in the password lights, content interaction with people, temperature sounds.

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Anabela Pereira: and to Alex, as then, the others most users consider the impact of the in my environment to be very significant. On them.

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Anabela Pereira: This table shows the correlations between heart rate, variability of the soup desk, the soup effect and environment engagement. As shown here, the relationship between variables is positive, moderate, and significant, between heart rate, variability and environment engagement, which mean that when heart rate for the bill, it increases environment, engagement also increases and negative, moderate and significant, between the soup, effort and environment engagement.

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Anabela Pereira: This finding shows that call me the interference degrees. Okay, thank you.

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Anabela Pereira: When the person is more engaged with the environment. These findings are critical for the emotional, and by the however, we explore the results to regulation and offices

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Anabela Pereira: mit Ctl, and this slide resumes our main findings. Positive perceptions may increase proficient and performance when managing the digital tools school Hispanic to higher literacy levels and better feelings of achievement in studies 2.

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Anabela Pereira: In contrast, negative moods such as confusion can disrupt additional focus. On the other hand, the determinants of better cognitive performance. So an engagement with environment, a predicted of our trade for the ability and melancholy as it predicted the soup effort to decrease also environmental engagement predicted soup, effort to decrease. Therefore our results show that not just moot emotions and perceptions affect cognitive processes, but also in badness, is crucial

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Anabela Pereira: for that process to finish or to conclude

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Anabela Pereira: our research was primarily based on the concept of embedded cognition which suggests that it's 7 factors play a role in cognitive processes. We also hypothesize that participants in motion same modes within the individual's call. If it's task performance. We also consider perceptions in literacy factors that would affect the relationship between the mind, the body and embedded into digital environment are finally indicate that these factors, except for literacy, are crucial. For these relationships.

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Anabela Pereira: however, literacy correlates with positive perceptions about digital technology in the online sample. So we might see that indirectly it might also influence the digital embedding process.

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Anabela Pereira: But we need more evidence to support this, because the our simple size.

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Anabela Pereira: so the implications of our study for embedded cognition, understanding, and the sociology of the body are summarizing the following points. It opens up new possibilities for features, research, success further investigating the mind, body, environment, relationship, the role of emotions in cognition or the conventional nature of our knowledge

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Anabela Pereira: and meaning. But, as I said, future research needs to item the scope of the parenting, the sample size impossible to research tools. So this is what my presentation for today. Thank you very much for your attention, and I will be available for your questions. Thank you.

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Thank you so much, and I'm all. I thank you for all, presenter, because you have 2 min of bonus. It's amazing that you are worker. If that's nice, nice, try to be a pretty

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the next one. Thank you so much, Anabel. The next one is a local and colleague, Christopher Winte, from Victor University, and here, present and body emotions in a lone act or Tejurist attack

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the Lindy Cafe Sieg siege. Thank you. Thank you.

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I and I better if you could just stop.

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Yeah, that's it.

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There we go.

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Okay. Thank you. All right. Hello, everyone. I am indeed a local. I think I live a block away from here, so I think I've probably had the shortest commuter pretty much anyone.

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I'm Chris Winter. I'm a Phd. Candidate of Victoria University in Melbourne, just out to the West here. And today I'm going to be presenting a sort of a theoretical exploratory piece about embodied emotions in the lone actor, terrorist attack. And I'm going to be looking at the Link Cafe siege.

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So Link have a siege. That's good, because I actually have to explain it in this room. Not a lot of people globally really know about it. But in Australia it's probably one of the most significant terrorist attacks we've had in Australia.

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So the Link Cafe siege happened on the fifteenth of December, 2,014, in Sydney.

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siege lasted 17 h. It was an incredibly long siege, and that's partially why it became such a televised, visible event.

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18 people were held hostage by man armed with a son off Shotgun, and he claimed to have a fake bomb in the Lincolnshire faceage in Sydney, Cbd. It's near all the law courts. It's opposite a couple of media offices. So TV crews were there within minutes.

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The perpetrator was a man named man Harris.

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He claimed to be an Islamic State operative. He claimed to be working as a part of a cell. We know that to not be true now, but no one knew at the time. He claimed that there were several other cell operatives working with him, and he claimed that if police tried to storm the cafe he'd set off a number of bombs hidden around Sydney.

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 He issued a number of demands. Some of them were pretty minor, turned the Christmas lights off outside. And some of them were, I want to have a live radio debate with them, Prime Minister.

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none of these were granted. Obviously,

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During the siege several groups of hostages were able to escape. They snuck out.

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ran out, or snuck out As the siege went on. As the night got late. So of around 2 Am. On the second day of the siege a third group of hostages escaped, and that's sort of when man and her mon has had enough.

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and he executed one hostage, and this triggered a police intervention.

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A tactical group went in, and in the firefight man Harris was killed, and another hostage was unfortunately mortally wounded in the firefight. So that's the sage. That's

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that's sort of what we're looking at today.

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What I want to do is start A. How can we understand the situation through the use of micro sociology? And here I'm specifically using the micro sociology of violence. Now, I normally present a criminality terrorism, sort of conferences. So it's great that I don't necessarily have to explain Randal Collins in depth here. that's really nice.

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What I'm specifically using now is Randall Collins's micro sociology of violence. So I'm looking at the moment of embodied interactions between the opposing parties in confrontational situations, and there's probably fewer situations more confrontational than a hostage crisis.

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one of the really interesting things about the micro sociology of violence, and what Collins asserts, is that violence is fundamentally difficult for people to engage in.

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Even those who are really motivated. To go out, commit violence like a lone act of terrorist faces a lot of difficulty in actually physically enacting that violence. And this is what he calls because of confrontational pension and fear.

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It's what we've all felt when we've had an argument with someone. When you don't get along with someone, you feel that tension, you feel that fear.

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this is just ramped up to a hundred when we're in those situation that could involve violence. And Colin says, this is typically what inhibits violence. Most. Violence is ineffective. It's messy. It doesn't really do much

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specific situational circumstances are required for violence to be particularly effective.

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So reducing confrontational tension and fit.

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and what he calls sort of emotional domination, or what I tend to actually call emotional stratification. Because I think that gives a better idea of what's going on. Basically, when a situation is really mismatched between poses. If someone is incredibly passive and the other person is active, that's when you'll see the worst, most effective violence committed.

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typically violence occurs in the context of group numbers a group on individual violence or propelled by a group peer support.

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Now, the really interesting thing I find about loan actor. Terrorism is lone echo. Terrorists don't enjoy that support.

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In fact, they're often going the other way. It's one person trying to inflict violence against many

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micro sociologically, that doesn't make a lot of sense. So that's sort of where my interest in this topic came from.

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and console makes this

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quite. Collins is great at making a lot of assertions. I love Collins, but sometimes he says things, and I would just run with it. He says emotional domination is an intersubjective feature of the interaction, and it precedes most of the physical damage.

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so my page, they fig at thesis largely focuses on this. But what struck me about the link have a stages when I read it. One of my big dial sources, for this is an inquest that was held into it very detailed. We got lots of witness accounts at what happened.

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when you read that my sense was hang on. That actually doesn't seem to make sense here, in fact, it seems to be the opposite.

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So I I wanted to have a look at the siege. What's going on here? Do we see this emotional stratification. So what we see during the siege is.

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does domination precede violence? Yeah. In the sense that very initially, Monos was a very dominant individual in that cafe.

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He started the siege by effectively calling the manager over having a quick conversation with him about hey? This is now a hostage crisis.

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Then he stood up with the son of Shotgun and said.

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Everyone be calm, there's a bomb here. And then he very quickly put on what people later called his terrorist outfit. He put on a black headband. He put on a black vest

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and he's waving his shot under him. Everyone thought he was an is terrorist.

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So very quickly we had this incredibly stratified situation. Everyone was terrified. Of course they would be. Here's a man who's saying he's a nice operative. This is that the height of the Islamic State's power back in 2,015.

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This is a really scary situation. He's a man with a gun. He's yelling, he's angry, he's animated, he!

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All these body movements are very excited.

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so the hostages are in a state of shock pursuity.

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I think at some point people describe themselves as being herded like sheep.

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if scared, this sad, intense anxiety. The 2 pictures here are 2 of the hostages, and say that sadness, he, this man's cry picture at the bottom. That's actually the manager of the Link Cafe. At the time he was a man specifically targeted by monas Tory Johnson, you can see the download facing very passive.

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but monus is in control.

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But what we see is very quickly. This starts the shift. And that's actually a really surprising thing about the situation is we actually see Monas go on a very gradual download slope of stratification.

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and I've very

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artistically depicted that here Mona starts on top of the world

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as the siege drags on as boredom sets in as he gets tired, as everyone gets exhausted. As the police negotiators continue to ignore Monas, as none of his demands are fulfilled, he becomes really frustrated, he becomes really anxious.

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 He refused to talk to police himself. He didn't actually want to be known to be Manhattan Monas. He wanted to keep his past secret. He wanted to be seen as an is terrorist.

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But police very quickly worked out who he was. And, in fact, when one police and negotiator says, Can Can we speak to Sheikh Monas. He had been presenting himself as a sheikh

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until fairly recently. He says, term that the phone call don't talk to the police anymore. He didn't want to be known as Manhattan.

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so he was very gradually put on the offensive.

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and the real flash points. Here are those hostage escapes. The first one, he says, as this initial group escaped. I'm going to have to kill someone now. He doesn't. He doesn't for another good 12 h.

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but he's already sort of put an ultimatum on on himself.

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 a second escape. Actually, he didn't notice the people escaping. But then he was listening to the radio and the radio reporter. Wow! Second group of hostages has escaped that Monas became. He was so angry. He's like, how could they escape from me? Why are they doing this to me and the hostages very craftily, we're able to talk him down, they said, no, they're lying. They're just trying to undermine you. You are in control.

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So the hostages were really receptive to Mollus's emotional needs. They knew he had to maintain this sense of control, because if he lost that

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they thought he'd get really dangerous then. So already we sort of see the hostages had this intuitive sense of

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he's more dangerous when he doesn't have that control

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and so they really actively begin to manage his emotions. At 1 point frustrated that he's not getting any of the attention that he thinks he deserves. The hostage is actually suggested. Let's record some videos to release out to the media through social media

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so that you'll get around and stop filming hostage video, saying, yes, we're still alive and everything. It become sort of a really most fun

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time. Umonis gets quite into it. He starts laughing. He starts joking around with the hostages.

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so they we and the hostages, of of course, are laughing along. We know obviously, from their witness statements that they're just playing along. They're not obviously, really enjoying this. They're not in finding monitors jokes. Funny

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But they are aligned their emotional displays to match his. They're validating his concerns.

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and they're making active efforts to appear calm. One of the hostages, Jared, who was a young staff member there at the cafe in his early twenties. I think he's almost a bit of a personal hero of mine, because he

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he almost went into customer service mode for the entire siege. He knew that he had to appear calm. He had to appear like he was in control, because that would

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make the other hostages feel better. He was really careful about not appearing weak. In 1 point he actually goes out the back and vomits from the intense anxiety he's under.

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He didn't want anyone else to see that moment of weakness because he knew they were relying on you. So they're very carefully imagining their displays.

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And I've got the concept of caring collectors up there. That's a really exciting area of micro sociology that's been under. Explore this idea of

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emotional labor and looking after each other in these violent situations as opposed to necessarily focusing on the violence.

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So by early morning Mollus is anxious. He's jumping. He's paranoid.

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he! He! Hostages are actually starting to get a little bit distressed.

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A few more escape. because frankly, they see him just getting out of control. He he's too erratic at this point. We've got to get out of here.

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So 5 more hostages escaped, and that's when Mona said, No, I actually have to kill someone now. So he kneels the manager down in front of him. Then

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I I really like this. Quote from one of the hostages. he says he. He had to breathe heavier. He started making these big gestures.

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almost psychking himself up. I mean, he says he, he does this for a couple of minutes. and I think that's a really great thing just a little, almost being out of how difficult, even after all this time, how difficult it was for Monas to go and kill this person. Monos wasn't a stranger to violence. He had sexually abused over 50 women.

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He had his ex wife murdered. He was likely looking at lifetime imprisonment. He's not a stranger to violence, but even at this moment he had to psych himself up. He had to turn the hostage away from him. He couldn't see the hostage's face.

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 But what I really see here is it's the lack of emotional stratification

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that's contributed to the violence. So the fact that Monas felt so out of control that he was so jumpy that he had lost any sense of situational authorship that actually prompted them.

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It's not the emotional domination. It's the lack of it that triggered the violence.

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so what I just really want to point out here, I think the micro sociology advance is actually a really invaluable framework for examining how violence occurs in these kinds of situations.

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But some of the assumptions in the theory are required. Challenge also. Another really interesting thing here. Randall Collins is all about the visual evidence. We don't have a lot of visual evidence from the siege. A lot of it is held by police and the surveillance gear.

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We do have some media photographs and everything.

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But what I really found is just using the words, the witness accounts of the hostages of the police in the siege

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really invaluable, that people are actually quite insightful into their psychological states, especially when given enough time. I was struck by how well, the the hostages were able to articulate their experiences in

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terms of

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often aren't very flattering for them. They're not really invested in making themselves to the heroes of this story. They talk about how weak they felt, how scared they were, how they felt trapped by the situation. So I think they're very honest accounts.

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 so I think it's still really invaluable that we can do case studies like that. I don't think the visual evidence is to be and be all an end, all of it. We can do a lot with quality.

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and I think there's a lot of different directions. We can take this sort of work. exploring the emotional displays and dynamics of the responding police would be a really interesting thing to. You can see the sort of the tension on that police officer's face. There he was, one of the first ones to turn up, and interesting. He you can see the tension written on his face there. But this man actually spends a good 10 min just calming one of the hostages. Down through the window. He! He just goes.

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And one of the hostages, she said.

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Police officer! Almost. He kept her alive. She felt like she was about to die from the level of panic she was experiencing. But this man. Just

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it's brief. He was able to do that. yes, thank you very much.

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Thank you so much. Christopher, for your long and presentation. Now you have a colleague, you want to so present yourself medium to long, and it's local one to welcome, and University of Queensland. And she'll talk about this stress in physiotherapy. Now back pain, care well and social emotional explosion. Thank you so much.

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Thank you. so thank you for having me. I'm Miriam, I am a physiotherapist. so forgive me if I make any mistakes. I'm still learning but I am loving the sociology space and I think it's really important that we start integrating more sociology, theory and emotions into health care and physiotherapy in particular.

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so today, I'm going to present part of my Phd. Project, which is exploring the stress in physiotherapy, low back pain, care, and calling for a reconceptualization of distress. So distress is currently poorly understood in health care, including physiotherapy.

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Okay, and so it's often pathologized, individualized, and understood in reductionist and dualistic ways.

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so this presentation draws in relational understandings of emotion, to explore the stress and physiotherapy interactions with people with low back pain and challenges these, taken for granted understandings of the stress.

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So just a little bit about back pain, back pain is complex. It's difficult to treat, and it's often distressing for those experiencing it. But also the health care, professionals caring for them, and society more broadly

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and although although understandings of back pain have shifted to it.

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understandings now to it being a multi dimensional, subjective, embodied and relational experience, influenced by many things like we see in the diagram on the left. it dualistic and mechanistic. Mechanistic thinking still persists so in clinical practice of seeing pain as directly proportional to tissue damage and separating pain from the socio-emotional elements.

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and distress is starting to gain more attention in chronic pain, experiences, and care. But, like I said earlier, it tends to be seen as a problem and a pathology within the patient.

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and something to be avoided, or often associated with poor prognosis as well, and then separated from the physical elements of pain

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and clinician distress, is rarely considered, and how that might impact clinical encounters.

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Emotions like the stress, though, are more than a pathology, and they're often a very reasonable response to adversity in life and living with pain and emotions and pain. Experiences are deeply entangled. but more than that, we know that emotions are actually fundamental to human life, and they permeate all human interactions. So therefore, we argue, they can't be avoided and no back pain care.

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Some of the challenges faced by physiotherapists may actually lie in the historical and theoretical underpinnings of the profession. and the slowness of the profession. To actually scrutinize these in the face of societal changes.

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So Physiotherapy has traditionally, had a very purely physical focus or approach to care. So, viewing the body as a machine so objective that using very objective approaches to care 150,

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and this in part has been due to its quest for legitimacy as a profession. For example, during the World War, First World War. This was where Physio is, a profession, rose to prominence, and it was a female. It was a female profession, and in order to try secure their own professional space these physios, and trying to create distance from other

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female-dominated professions like nursing and ot. Physio has started to model themselves off medicine so shifting away from dual virtues of sympathy and science. Physiotherapists emphasized strength in science.

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 and the profession's ongoing quest for legitimacy as scientific and it has an ongoing emphasis on bioscientific principles and evidence-based practice is potentially sustaining this ongoing physical process. Our focus.

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So in our study, we used 3 of the most dominant theories of emotions to help understand distress and low back pain, care, and demonstrate how distress is conceptualized matters in clinical practice.

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And then we propose the theoretical lens that we believe is to help us understand distress. So I'll just briefly touch your knees and I'll illustrate them later. The first lens classical psychology. So this understands emotions as part of our biology or physical makeup, and it sees and challenging emotions like the stress as pathology, and within the patient

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symbolic interactionism. We draw on hook shields here, bills on the biological understanding of emotion, but also for Grant, the influence of social and organizational culture in shaping emotion, expression, and it sees emotions as plurable. So it starts to recognize the physios also experience the stress, but it doesn't go far enough to recognize the affective and relational aspects of emotions.

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And then, finally, we, the reconceptualization that we propose is distress as an effective assemblage. So we draw on Ahmed and delus and guitar here to

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to propose distress, to be an effective assemblage of bodies, things, social institutions, and how they affect each other, and emotions are part of that continuum of affectivity linking human bodies to their physical and social environment.

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So to explore this in physiotherapy practice, we undertook it, ethnographic studies. So we did 15 ethnographic observations

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of clinical practice and

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participatory dialogues. So these were reflexive discussions with physiotherapists to understand their experiences of distress and how they understood the stress.

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And then the data was analyzed in 3 spaces. So in these participatory dialogues with the clinicians but also we had 2 consumer panels with people with lived experience of back pain. And then we had 7 research team analysis meetings. So these were the research team. consisted of researchers from psychology, physiotherapy sociology. and we had 2 consumers on that panel as well.

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So just a quick summary of our results. So just stress was present in all clinical encounters. Sometimes it was very subtle and not recognized. Sometimes it was very overt. So very obvious through people's body, language, or actions, or a direct use of words.

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or and this distress was actually the patient distress was entangled in the physiotherapist distress. But this wasn't always recognized.

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Physios tended to respond. We noticed physiologists, responses in kind of 3 distinct ways. So either ignoring or not responding And they did this in various ways, like following particular scripted approaches to care like a biomedical script, or

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not knowing what to do, and avoiding the distress. Sometimes it was not recognized. This was when distress was more subtle, and we had one occasion where it was recognized and responded relationally.

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and distress is a complex assemblage, and how physiotherapists understand the stress matters. It influences, how they recognize it and how they navigate it in clinical encounters.

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So I'll just demonstrate one of the use one of the of observations that we did to help demonstrate this. So this was a encounter between Shelley, Pt. Who was the physio and Jimmy? who's had back pain for a long time.

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It was his fourth encounter with Shelley. Jimmy sat on the edge of the bed. So in the top left hand, right-hand corner. Here With kind of a depiction of Jimmy, he was very sad. He looked towards the ground. He spoke in a very soft monotone voice and one-word answers.

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and repeated the whole time how his pain was no better. Shelley, in contrast here on the bottom was really bright and bubbly, very enthusiastic, trying to making jokes that were sometimes a little bit insensitive one.

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and trying to find ways to encourage Jimmy or to connect with him. And then the encounter happened. Over here on the left is a picture of the clinical space where it was curtain cubicles. So there was about 5 or 6 encounters happening around. So it was actually a very noisy environment.

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 so this is just an extract. I've just pulled one of the examples where Shelley was speaking to Jimmy, and she was reset like what physi is. Do a lot. We There was a very physical emphasis on this encounter, and she was

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reviewing his home exercise program. So she said brightly, that heaps better. That's actually than the last time you came, even being able to progress it. To be able to do it without suing down all the way down is really really good for this contrast to Jimmy, who continually said throughout the encounter that his pain was no better.

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So when we look at this encounter through a classical psychology lens. It can helpfully alert the physio to the patient's distress through their body language.

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But Shelley's response to Jimmy's distress implies that it's something to be downplayed or eliminated

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when we look at it through a symbolic interactionist lens.

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Shelley, we call it sheer cheer response. Her attempts at joking and laughing, trying to encourage Jimmy contrast to Jimmy's body language. But straight immediately after she said to me, the ethnographer, She looked really red and tired, and just like that was really hard. And so we see that the attempt Shelley was making in that encounter to

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That was an acknowledgment of her distress. But she was managing her emotions in that encounter to comply with the organisational and cultural physiotherapy, cultural expectations and clinicians in our dialogues actually talked about this as well, that they often

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some felt that they shouldn't attend to emotions or look at distress, that they should only attend to the physical elements, that the things that they could influence. Some recognised it, but just didn't know how to do it, or how to navigate it, and felt pressure

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from the organisational kind of procedures or expectations that you don't actually attend to it. We just do the physical. We just do exercise

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And we actually had some of the consumers on our analysis as well, actually talked about how they often have to manage their emotions, depending on the health care professional that they see in order to get the care that they think they need.

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But when we look at the stress as an effective assemblage, we see that there was 2 bodies in this encounters, Shelley and Jimmy both being affected by and affecting each other.

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We've got the feelings and subjectivities living in life and pain. The challenge of managing your back to back patients every day. The imbalance of power, the past experiences, lives outside of the clinic, the time pressure, the multidisciplinary team which have different expectations and different knowledge that they share with the patient and the environment. That curtain cubicle that was really noisy. So this is not an exhaustive list, but you can see how there's all these things that are affecting

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or in relation to together affecting this encounter.

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and this is just a a little visual illustration of the assemblage. It's not exhaustive, but we've got some of the more obvious ways of recognizing the stress through the physiological body language, words, then some of the less obvious ways. more subtle ways. And then some of the things that probably are rarely considered.

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So my take-home message. Traditional ways of conceptualizing emotions like distress can be limiting and potentially harmful for both the patient and the physio. The stress is not problematic, and it shouldn't be avoided. And if it's navigated well, it can actually enhance relations of care.

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theories from sociology of emotions have been rarely applied to physiotherapy and other professions. But I you have much to offer. this presentation provides a worked example of how application can help to reconceptualize current physiotherapy practices and their limitations. provoking more relational approaches to navigating distress, and it shifts towards

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countering binary and reduction is thinking and practice.

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 viewing distress as a effective assemblage can help us shift beyond the individual and pain to see them as a person interacting with a physical, social, and spiritual world.

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I'm just a fun, and with some personal reflections of my journey. So this picture here on your right is called Corkscrew Hill, in Southern Ireland, where I come from, and it's an undulating, mind, you road. And this is kind of how I picture my journey as a clinician. So I'm still working as a physiotherapist

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And often, when we're analyzing these observations, I could see myself in them. I could see how I respond that way, or I navigate to stress, or I can actually

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And it started to help me. And then, when I was with a patient and I was in an encounter, and I'd realized, gosh! I've just done that. Have I made that press and feel invalidated or unheard? so it was kind of like this journey of like

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I recognize it, and then I do it, and then I learn. And then it's this like kind of

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 It's not easy. I think it's what I'm trying to say here and

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then the left hand side is the probably the TV show that has kept me so partially saying during this journey as well, Ted lasso. If anyone's seen it, it's really good. But he has a quote, saying, Be curious and not judgmental. and that's my my big learning as a researcher, because sometimes it can get very frustrating with my profession and with physiotherapy and

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learning to actually be more curious as to why we my physiotherapists practice in the way they do. And why is it so hard to shift? And actually, yeah, just shifting how I think about it as well.

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And then, finally, I just want to say, Thank you to my amazing supervisor, Rebecca Olson and my supervisory team. It's been a really good journey. And

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yeah, thank you.

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Thank you so much for this incredible presentation, and to show and to share your emotion. Thank you so much

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now that from the local

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no, not really. But yes. okay, I I collect an it like, yep, you share with us

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Like a winter. We've stopped Krishna, and I really appreciate his name, and then I

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let's see what it what it's happening inside the abstract again, on what is going inside the representation. Thank you so much. You came from Denmark, from the University of Sultan

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up in Mark Sultan University. Yeah. University of Southern Denmark. Yes.

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all right. We are already on track, because no one can anyone

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like imagine a winter without Christmas, wouldn't we? We wouldn't enjoy that, would we? No, and this is a quote, of course, from from from our survey, which was, you know, like a mix between categories, you could tick off, and then you could add comments

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which was launched in the very days of the cancellation of this iconic festival which we have in Denmark every year, and have had for 50 years and its fiftieth birthdays day. So all celebration was cancelled, just like the Glastonbury Festival in England. So this was like the totally unexpected.

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So what we did was to jump on the cancellation you could say. and made it what we call a cancellation study, where we succeeded in making a survey, ask questions and had

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a huge number of replies.

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So we created a study of the emotions following the cancellation of this Oscilla festival, which is at the moment these days, these very days.

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What are we? This is Wednesday, right? It started today, and it runs until Saturday evening. And my youngest daughters, they're conducting a study with

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10 others. So

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we are on track. But

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this year it didn't happen a the year 2,020.

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Well, I have. And reserved

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computer.

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So just to say a few words about myself.

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Oh, well, I well, never mind. Well, just to to bring you into the mood. I even try to create a link so that we could watch a small video, but I had to give that up. So. But this is like, well.

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the Orange states the opening.

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Well, I don't know what exactly that, that where, when that is taken, but it's Orange States. It's the central stage of the festival which has named the feeling that you attach to the festival which is called Orange feeling, which is, you know, one of the strong emotions that have been brand that that the festival has banded itself upon.

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 what kind of Music Festival, the largest music festival in Northern Europe, dating back to 1970. It's in its fiftieth jubilee year. It was cancelled. Normally, it's attended or normally not true, but lately, you know the like. The latest years it's been growing and reached the a limit, I guess, of 130,000 participants out of out of whom?

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25,000 of volunteers. It's a nonprofit festival. It's a civic Civic society driven festival grassroots. Festival it's non yeah, as I said, nonprofit, and it distributes with reboots the income to the local communities and and and far wider, it has an iconic status, and if you count the number of young people that have actually attended the festival over the years

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a lot of Danes have participated, and a lot of Danes have participated for a long time for several years in a row. That's why we call it an incarcerating event in the lives of many young Danes since the last 50 years.

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probably, Luna, and

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have it ended. I have to

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the first time time ever cancellation seemed to offer. An opportunity. Festivals provide the frame for studying shared. I mean, I'm just saying this because some people seem to think why on earth to a study of festival, I mean, how serious can that be?

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But I referenced Colin, saying, festivals provide the frame for studying shared emotions and the experience of collective effervescence and solidarity.

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and the cancellation provided an option to study the emotional responses, to the disruption of the most important Danish youth cultural event in 2020, and to explore the tension between continuation and change

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mit Ctl. And continuity and change are related, and can be seen as reciprocally constraining and interdependent social constructs, according to Marilyn's, through the strather and so stern claims that magnifying one is to magnify both. So of course, we did that. We looked at the cancellation in order to find out what do people actually really appreciate

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when it's there. The recognition of the loss confirms the social construct of the other, the meaning of the festival.

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Other, you know,

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continuity and change, and the cancellation permitted a study magnifying the change and the emotions of residents and solidarity following the change.

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So we referenced their came and claimed that festivals are societal events that uphold and reaffirm at regular intervals intervals the collective sentiments and the collective ideas which make up to scientists unit and its personality.

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and les ellipse to is a Danish so sociologist part to the role of music and crowds full of people connected in atmospheres of festivity.

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How many of you have attended a festival.

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How many of you have? Not? Okay, yeah, exactly.

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And with your game and Goffman who whom or who together provide a Microsoft perspective that Collins drawn or draws on on to on interaction. He creates a synthesis of the 2 in his interactional perspective on face to face situations driven by change of embodied interaction amongst social collectives. And then some of you may be on track. This didn't happen, didn't it? So there was no embodied interaction. Right

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so. but how to study symbolic interaction that has not taken place

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in an aim to understand emotions and ritual interaction, and the social and symbolic meaning of the festival in Young People's lives. We created a survey and sent it out in the very festival days that were not to come.

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We had 807 answers full of affection. And I actually.

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Collins, for saying, you have to follow up immediately on an emotional incident. He did it during Corona

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focus on symbolic interaction emotions and their social importance through the perspective of emotional energy.

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So research questions was which emotions which emotions does the cancellation of the fiftieth Roscoe festival establish among the participants. And we were going for this social and symbolic meaning of the cultural event in young people's lives. So this is about youth culture. It's not just about festivals, but it's about how people, young people, the meaning of the festivals and young people's lives.

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We created a survey with mixed categories for entering. 807 answers were gathered.

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and for many of the survey, and that's important to notice, the survey was the only was an option of adding meaning to the cancellation we could see people were so emotional in their answers. This was their chance of actually commenting on the on the cancellation

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and at core, we found that that despite the cancellation, we're looking at a successful interaction ritual which can be established through situations involving participants as assembled around a mutual focus.

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their idea, their memory of their they're looking forward to participating in the festival

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and notice that I say participation and not just being there, because that's exactly part of the festival

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design, you could see.

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and the energy, the emotional energy plus reflects the emotional disposition towards belonging in a group of community which was, of course, what people

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we're missing. This

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confirmation of their social community, their group, which they couldn't confirm their you know, their belonging as to because of the cancellation.

423
01:25:26.460 --> 01:25:27.539
and in the

424
01:25:27.670 --> 01:25:39.940
the answering of the survey there there was a creation of rhythmic and treatment which is something that is experienced as a feeling of confidence, elation, strength, enthusiasm, and initiative in taking taking action.

425
01:25:40.020 --> 01:25:46.480
and that may result in dramatic feelings like joy, of passion, ecstasy, and enthusiasm.

426
01:25:48.670 --> 01:25:55.950
Face-to-face interaction is drawn by positive emotional energy or negative emotional energy.

427
01:25:56.230 --> 01:26:04.780
and the survey in a festival that never happened. The survey told us or showed us which emotional response the cancellation established.

428
01:26:07.620 --> 01:26:28.890
and the findings were that from the Survey festival days mean a break from everyday life pressure leaving, which is, I mean, I don't know about the states of of young people so well being in in Australia, but in Denmark we see a lot of troubling signs about, you know. Not well, being among young people

429
01:26:29.730 --> 01:26:32.640
during a festival, they leave the pressure behind

430
01:26:32.770 --> 01:26:42.219
for a limited period of time. They leave rationality and reason behind for a limited period of time. And then my young people drink a lot. So they really party

431
01:26:42.710 --> 01:26:52.410
and and leave rationality and reason behind. and they leave societal reasoning and surveillance behind. Also, for a limited period of time.

432
01:26:53.550 --> 01:27:00.720
They couldn't confirm their social community was what they expressed in the survey, but next year the strengthening of

433
01:27:00.910 --> 01:27:26.079
a week ties does not happen. There's no time or out of time for them. There's no home out of home. They move into a camp, and they stay there for 7 days, and it's like their home. The third place, it's mentioned in sociology. It's not a home. But it's not not home. It's not work, but it's their festival home, and that's not going to happen. There's no meeting new people. And still we found positive emotional energy expressed.

434
01:27:28.160 --> 01:27:38.680
It is emotions in youth. Cultural and rituals express the essence of the festival and will be performed next year. They stated

435
01:27:40.630 --> 01:27:41.460
each

436
01:27:41.780 --> 01:27:45.680
from here, because even during the cancellation phase.

437
01:27:45.960 --> 01:27:54.800
the festival and participants remained attuned to each other by, and that was what they showed through the survey.

438
01:27:56.380 --> 01:28:08.789
The absence of negative emotional energy which we expect. Of. Of course we we expected a lot of complaints about the cancellation of the festivals, and and a lot of complaints about what they were missing out on.

439
01:28:09.740 --> 01:28:33.539
but in stealth, the self instead, the self-initiated festival alternatives are in alignment of the dramaturgical structure of the interaction along the expected lines of action. In other words, unfulfilled expectations led to the attempt to secure. They were securing their festival experience. The expected lines of action, the safeguarding of the social order, and the social cohesion in the groups.

440
01:28:34.500 --> 01:28:47.549
internal interaction rituals enabled constructive action that restored the social order whereby emotional energy plus extends its significance across the disrupted festival days.

441
01:28:48.150 --> 01:28:56.499
And even if it's going to fade out over time, if it's not repeated, we talked a lot about that. But in the next year we couldn't do this

442
01:28:57.690 --> 01:29:06.539
survey next year, because then people had already been through the emotions that they had experienced the first year, and it was actually cancelled the next year.

443
01:29:08.370 --> 01:29:21.609
But as we did the survey in the situation when we did the survey, the conclusion was that they remained in their causative or their and emotional energy, plus state.

444
01:29:22.940 --> 01:29:31.040
no anger, only the longing for next year's festival sadness and shock, but no anger, no negative emotional energy.

445
01:29:31.550 --> 01:29:33.340
and then we drew

446
01:29:33.450 --> 01:29:45.550
on hardwood water. The collective effervescence resonance cannot be achieved without the body dimension, and remains the most important element in a festival.

447
01:29:46.200 --> 01:29:47.100
and

448
01:29:47.290 --> 01:29:56.860
the E plus or the emotional energy plus expressed in the survey expresses a longing for next year as a festival is an embodied experience.

449
01:29:58.690 --> 01:30:00.970
Yep, those who are the words

450
01:30:12.230 --> 01:30:15.259
for the activist presentation.

451
01:30:16.130 --> 01:30:21.830
Thank you so much. before to open the mic.

452
01:30:22.020 --> 01:30:32.519
I just to say for each of you, thank you so much in name of the Rc. 54. Because I think that the session bring

453
01:30:32.550 --> 01:30:34.080
the diversity

454
01:30:34.120 --> 01:30:42.949
and bring the transdisciplinarity. And then I think that it's really rich. Thank you so much to listen to each other. It was really nice.

455
01:30:43.150 --> 01:31:05.020
I have many things that I wrote, but the mic is open for you. I just ask if someone, or even know because you won't, you will do some questions or some issues. It's open to talk. I don't know if you miss to talk if you have no time, and for the presenters, and the present is online too, it's possible to put to face.

456
01:31:05.040 --> 01:31:16.769
Thank you. It's terrible that it cannot see us in our in our body and face and reactions. And so sorry it's not not just in this session. Okay.

457
01:31:16.890 --> 01:31:21.380
the practice. or it as a Brexit

458
01:31:21.390 --> 01:31:36.320
nice and a belly at Vienna, and the rest of the collects. Thank you, and the mic is open, and if you can come here to talk. You give the opportunity for our colleagues to see you.

459
01:31:41.270 --> 01:31:48.420
It's nice to open the mic because you need to have. I don't know some sense to move your body.

460
01:31:50.830 --> 01:32:02.480
And everybody here talk about bodies. Ok, thank you. Now you here if you can, because you can.

461
01:32:03.230 --> 01:32:25.889
Hi, there also in the zoom. Yeah, I'm Anna. I'm a sociologist of Ag, actually, from the University of Frankfurt. And my question, like, I guess goes to all of the presenters. And first of all, thanks for all these very fascinating talks, it was really great, even though it's very late, especially for me in Germany. but

462
01:32:25.890 --> 01:32:38.690
I was wondering, because I think in the sociology of emotions, we often talk about extreme emotions, and you're also referring to that with the example of the festival, or the extreme violence, and so on.

463
01:32:38.690 --> 01:33:01.199
And then, when you talked about pain, I was thinking, there is also chronic pain, and at some point, maybe emotions become so chronic, also normalized that we don't even feel them anymore. For example, in the case of violence, I was thinking, maybe it's so hard to engage in violence because we feel safe most of the time, luckily, and we don't even notice it's not like a a feeling that we have?

464
01:33:01.400 --> 01:33:04.339
that we can really feel so I was wondering.

465
01:33:04.790 --> 01:33:18.350
do you have some thoughts on? When do emotions become so normalized that we would not actually consider them as emotions anymore in your fields. And in your perspectives I don't know if this was a clear question, but yeah

466
01:33:19.770 --> 01:33:37.909
 so this might work. Yeah, in some.

467
01:33:40.780 --> 01:33:41.540
See.

468
01:33:42.290 --> 01:33:51.730
it's just a question for you. Do you think that normalization takes away motions, or

469
01:33:51.830 --> 01:33:57.719
that into them all like. what did you mean by that?

470
01:34:03.790 --> 01:34:13.810
It was actually a question if there is some point of normalization that makes emotions so visible for us to study

471
01:34:14.160 --> 01:34:21.080
that we would not grant them the ontological status, so to speak, of emotions, because then we cannot

472
01:34:21.260 --> 01:34:23.679
empirically assessed them anymore.

473
01:34:23.760 --> 01:34:27.150
because we cannot be. They are subconscious in a sense.

474
01:34:29.280 --> 01:34:36.500
But it was just a question that came to my mind, and I have no answer. I'm not implying that they become non-emotions. But yeah.

475
01:34:36.880 --> 01:34:38.229
like, we say, the building.

476
01:34:39.400 --> 01:34:42.170
Yeah, we know, yeah, exactly. Yeah.

477
01:34:44.110 --> 01:34:46.679
like the mundane saying, it's more or less yeah.

478
01:34:57.650 --> 01:34:59.450
So

479
01:34:59.740 --> 01:35:22.000
some other work that I have done looks at feelings of discomfort to try and get at less noisy emotions. And how feelings of discomfort unease can be carried around a different situations. in particular, looking at nurses of color that I've studied, and their experiences of racism, and and how that

480
01:35:22.070 --> 01:35:34.929
it becomes a pervasive part of their practice. But I think that it depends on your definition of emotion. Right? So if it is a sensing of misalignment between

481
01:35:35.500 --> 01:35:41.300
expectations and situations encountered, then there it would kind of have to

482
01:35:41.550 --> 01:35:52.889
create a sensation in the body. And so, then the question is, is it a sensation that we have decided has a label that our culture puts on that

483
01:35:53.100 --> 01:36:06.880
effective state, and then it would become an emotion. So there is a way to deal with this issue by distinguishing affect from emotion to acknowledged. There are things that are diverse. Cultures might not put a label on.

484
01:36:07.180 --> 01:36:11.280
and then it would not rise to the level of being seen as an emotion.

485
01:36:11.710 --> 01:36:13.210
Get that helps?

486
01:36:17.050 --> 01:36:20.940
Yeah.

487
01:36:22.260 --> 01:36:27.410
so I guess so from my perspective, taking a really sort of

488
01:36:27.570 --> 01:36:29.400
situationalist approach.

489
01:36:29.660 --> 01:36:41.390
emotions really become notable and exemplary when they dung align with what you expect from a situation. Right? So you can imagine going to a funeral. And

490
01:36:41.629 --> 01:36:58.119
let's say it's a really sad figure. Someone died in that kind of crash. Well, before that time, or something like that, you got along. And you're really happy. And everyone's gonna go. Well, that's weird that happiness is. That's out of alignment with what we're expecting from sort of this ritual. This rituals meant to be sad.

491
01:36:58.410 --> 01:37:16.670
but you could contrast that with the funeral, where maybe the person wanted to really happy for all. And everyone's happy. And then there's one person sad. And suddenly that sadness is sort of notable. So I think it really depends on what the situation is being defined as and what the participants sort of expect out of that situation, you know. Is this

492
01:37:16.760 --> 01:37:27.890
what we expect or not? Just? That's also why violence is so interesting is we all have an idea of what we think violence is, and how we might be able to

493
01:37:28.309 --> 01:37:47.479
react to violence. But what we sort of see from the research is people, Hollywood. Violence is a violence a man coming up to on the street with a knife doesn't matter what you think. You know. That situation is the embodied experience of that is so out of alignment with what you experience normally. So

494
01:37:47.600 --> 01:37:53.850
again, it's just so what you expect out of a situation. You walk down the street. You expect to just be able to walk down the street.

495
01:38:01.270 --> 01:38:10.449
I don't want to stick to the macro. No, Craig cook. I'm president of our C. 54. Gonna see everybody. I I was thinking.

496
01:38:10.500 --> 01:38:33.149
it's actually Chris's presentation that was provoked in my my thoughts, thinking about role taking and his concept of str stratified emotions there with perpetrator and victim. And then I was then I was thinking about the Is it, Miriam? Where's Miriam that you know the

497
01:38:34.950 --> 01:38:43.299
the caregiver, and since physiotherapist with the the the one that's in the pain, and then also on the

498
01:38:43.430 --> 01:38:47.600
Forgive me your your name again. Marcy. Yeah, Marcy.

499
01:38:47.870 --> 01:39:01.980
The whole idea of I was just thinking of pride related to professional sports of late. there's in the Us. Has been a lot of culture wars going on with that. And

500
01:39:01.980 --> 01:39:17.979
so, while the civil rights aspect of that has been at the forefront, there's been a backlash now, and so whole League's Professional leagues have said, We're not going to do pride anymore. So that's the National Hockey League Association and the

501
01:39:17.980 --> 01:39:32.859
the Major League Baseball Association. So that like refusal to take on the role of the activist, so to speak. But all these, in a sense, to me, tied together like the the the what's the the role of role theory in this and being able to change your role

502
01:39:32.860 --> 01:39:54.299
in any of the presentations. I don't know if you have any thoughts on that. How do you see that that playing out a and and can like like especially your your case? Study, Chris, the can you actually flip that script, so to speak. And as we see all these things play out in society, whether it's violence or civil rights activism, all that.

503
01:39:58.640 --> 01:40:39.590
 yeah, I I I I'll just say in advance that sociology, and you know emotions are not really my of interest. But I come from like an anthropological background and you know, people and culture. So it was very interesting to hear everyone's presentations is very well done. very enlightening for me. I just had, like maybe 2 or 3 questions to different presenters. on the topic of neo emotions

504
01:40:39.590 --> 01:40:49.950
for Massey, you mention Internet neologisms as sort of, I guess, a potential field side of exploring how people sort of interact with

505
01:40:50.020 --> 01:40:55.509
emotions through online discourse. And I was wondering if you

506
01:40:55.620 --> 01:41:11.260
perhaps maybe came across Twitch as a potential field site for your research, you know, being chronically online myself and spending a lot of time. You know, online, I do come across that. You know, there are different ways of chat.

507
01:41:11.300 --> 01:41:36.680
participants and streamers themselves interact through the I guess interactions. I've you mentioned one of the new logisms of of is which is often, you know, as a term of a excitement or a term of a admiration. But something great. It's been done. But you know, perhaps it, you know just I guess an open end of question is that something that you've sort of looked into? Is that something you would like to exploring?

508
01:41:36.910 --> 01:41:40.540
sorry. I've got 2 other questions as well. So

509
01:41:40.570 --> 01:41:46.510
for Chris, I really enjoyed your presentation about the cafe siege, you know, as an Australian myself.

510
01:41:46.590 --> 01:42:07.040
I did sort of, you know, follow along with this age at the time of the news, but I don't really think about it in terms of the motion. and I guess another sort of question for you is, if you've read a book by Chris Foss about negotiation management. I think it's called Never act as a loss or

511
01:42:07.200 --> 01:42:08.980
something, or rather like

512
01:42:09.360 --> 01:42:25.209
never split the difference. A book about negotiation, and how to manage emotions in high tension situations. And I'm just wondering if that's something that you've also, I guess, explored in your work, whether negotiation tactics are

513
01:42:25.240 --> 01:42:31.129
a field of, you know, managing emotions, and if you. you know, can the motions being negotiated

514
01:42:31.200 --> 01:42:43.289
and not just in a violent context, you know, just in, I guess, day to day, like even through ourselves.  And the last question is very short, so is to

515
01:42:43.290 --> 01:43:09.300
I. I don't. I'm sorry. I'm sorry. Did you get a follow up for the last, you for the following, you to make a survey to see how respondents felt as looking at those attention and release, you know, for them to expect the positivity for the next year's festival. But, as you say, the festival did not, you know, take place the following year, either and and then the year after it was also canceled or

516
01:43:09.400 --> 01:43:19.510
So I was wondering if that was, you know, something you followed up on, and what the respondents said to the following, you and the after that, I guess to less the extent. So.

517
01:43:20.380 --> 01:43:25.230
okay, yeah, that's all right. Yup, thank you. So it's just the question. Some last interesting.

518
01:43:25.870 --> 01:43:32.140
so one of the really interesting things about the Link cafe se is they had a police negotiator.

519
01:43:32.440 --> 01:43:33.510
with

520
01:43:33.720 --> 01:43:46.190
obviously a psychologist. We at 1 point during the siege about. I think it was about 120'clock at night he made the observation. They had surveillance cameras in the cafe. He made the observation that

521
01:43:46.320 --> 01:43:51.819
it seems pretty calm in the cafe. Everyone's bedding down for the night. Everyone's going to bed.

522
01:43:51.920 --> 01:44:03.359
which I always thought was such a weird observation. No one was going to bed during a hostage crisis. and everyone's going to bed. I don't think Man Harrows Monitor is capable of being violence. It's all for show.

523
01:44:03.530 --> 01:44:14.479
And I think the really interesting thing about that is, I wonder how much of the literature that psychologists actually had read about hostage negotiation. Because

524
01:44:14.670 --> 01:44:22.459
I haven't actually read the text you're talking about. I know of it. But what I have seen of, particularly the FBI negotiation stuff is.

525
01:44:23.230 --> 01:44:38.870
it's about meeting needs right? These are emotional needs. That that's the key thing about a negotiation is it's not about really what you're negotiating. It's not about the Christmas lights outside. So what the Christmas lights represent to that person making that demand.

526
01:44:39.060 --> 01:44:43.859
And I think the psychologist during the siege made that really fundamental

527
01:44:44.840 --> 01:44:47.479
assumption about monas

528
01:44:47.620 --> 01:44:55.129
based off the fact that right now it looks calm. I think if you go back to the view of none of these emotional needs were being met.

529
01:44:55.360 --> 01:45:04.899
We know they were being met because we had listening devices in the cafe to make a claim he can't actually be violent. So let's not worry about it.

530
01:45:05.150 --> 01:45:14.119
A really dangerous assumption to be making. I'm very negative on the psychologist, and he received a ton of.

531
01:45:14.280 --> 01:45:17.300
He receives a lot of flak in the aftermath.

532
01:45:17.310 --> 01:45:22.910
It's a hard thing to do at the time, but if you're not quit to do that. Don't put your hand up and say you can.

533
01:45:28.070 --> 01:45:52.979
Thanks for the question. Yes. I came across pogers and random flunking through literature on different things, and I welcome any at all. I am not active on twitch, so if you have other terms, I would be fascinated to hear them. yes, that's a broad call for any and all. and if it's all right, I had a question for Marian. yes.

534
01:45:53.340 --> 01:46:01.670
so I was curious to hear a bit about the training that physios receive. And it's

535
01:46:01.980 --> 01:46:08.259
like sensing the emotional needs of their patients really overlooked that much.

536
01:46:09.590 --> 01:46:12.350
And it's very.

537
01:46:13.060 --> 01:46:26.939
It's extremely competency based. So competency is like the physical aspect. So how we assess patients physically, and our clinical reasoning is very dualistic

538
01:46:27.080 --> 01:46:28.220
and

539
01:46:28.330 --> 01:46:57.360
and physically like. So there's and physiotherapy practice the busiest love of a checklist. So they've got like I could rattle off like the order that you ask your questions for your subjective exam, and then you do your objective exam, and then you do your treatment. And everything is very. There's like a small question where you ask about social history. That's usually. Who do you look with what you do? What do you do during the day? And it's never

540
01:46:57.910 --> 01:47:00.849
diseases are not taught to actually integrate that into

541
01:47:00.870 --> 01:47:09.330
the actual developing and understanding of a person's pain. So that's at an undergraduate level and opposed graduate level

542
01:47:10.260 --> 01:47:15.490
and then ongoing professional development is all very based on the physical aspect.

543
01:47:23.270 --> 01:47:28.400
Yeah, yeah. Like some of the paying clinics

544
01:47:29.080 --> 01:47:31.610
which have, like one of the 2, maybe in the

545
01:47:32.250 --> 01:47:43.360
have a much better understanding of pain. So the physi, that work in those spaces probably have a little bit more of an understanding of the rate relational

546
01:47:43.430 --> 01:47:44.540
needs of

547
01:47:45.030 --> 01:47:49.530
care. I will come up with interactions. But

548
01:47:49.560 --> 01:47:52.830
most of the other

549
01:47:53.170 --> 01:48:21.279
services like the service, for at that data was it, was it? that data was collected was in a year surgical clinics. So there were patients that referred to C surgeons, and then they get assessed and screen by physi as an entry treated by physi as multidisciplinary team. So that model is very based off a near search for medical model. so like that, the cultural influence on organizational influence within that service, but generally

550
01:48:21.600 --> 01:48:23.519
that is.

551
01:48:33.750 --> 01:48:48.060
be careful. So this is a question actually, to Marcy and Miriam. Actually. So, Marcy, I'm not just like anthropologist here. I'm an outsider. I'm in a social movements department

552
01:48:48.120 --> 01:48:54.119
in Pittsburgh, and our students don't really do what you're doing.

553
01:48:54.620 --> 01:48:58.709
and I think that this is intriguing. And this is new to me.

554
01:48:58.790 --> 01:49:07.989
So the new emotions, and so the coinage of the neologisms within these neo-emotions.

555
01:49:08.000 --> 01:49:10.970
Who is pinpointing these?

556
01:49:11.400 --> 01:49:26.600
I mean, you've got some examples there, and I just wonder whether you got some, you know, because you've been tracking these like, who has the authority to this? once. This is kind of pinpointed. How does this, then, could radiate out into the large community, and so on.

557
01:49:26.600 --> 01:49:44.880
and so kind of who gets to speak and identify the emotions, because I think, especially in a messy social context of like a social movement, collective actions, that type of thing. This is obviously a very fast moving kind of situation

558
01:49:44.950 --> 01:49:50.419
and and just bridging between you 2. Actually, I just thinking, on the one hand.

559
01:49:50.590 --> 01:49:57.150
this is the kind of inherent messiness of the pinpointing of complex emotions.

560
01:49:57.160 --> 01:50:00.029
On the one hand, you're doing this through.

561
01:50:00.320 --> 01:50:19.009
I'm compressing social media with this identification of this kind of complex emotion. But it's interesting in. So the assemblage aspect. So I wanted. these are 2 different questions. Sorry. But as I as I understand it, the bio- psychosocial model is

562
01:50:19.580 --> 01:50:21.130
or pain

563
01:50:21.250 --> 01:50:37.659
is also recognizing that it's that there is something which is outside of the body. that is a social construction, but not necessarily in that negative sense, but it is already kind of complex and messy, and so on, and that the pain, you know

564
01:50:37.730 --> 01:51:01.980
can be identified in that way, but it's still neurophysiological as well. So why, if you don't mind me asking, why make the extra step of abstraction into assemblage? What's kind of pulling you in that direction, and I can see I can like. I can see why. But I wanted in your case with your team as well. What was pulling you away.

565
01:51:04.420 --> 01:51:14.219
Great question. I had that in my mind to include in the presentation I forgot. And so the bio- psychosocial model is.

566
01:51:15.100 --> 01:51:30.260
I guess it lies. It originated with psychiatry, but it's been spread out to multiple health care professionals, and it is an attempt to view the person as a whole person, and that things, all these elements that

567
01:51:30.260 --> 01:51:45.220
affect pain experiences. But it is poorly applied in chemical practice. So it really remains largely academic. Some argue that the reasons for that is the poor theoretical underpinnings of the actual model as well.

568
01:51:45.220 --> 01:52:03.350
but in practice it tends to be fragmented. So it still separates a biological, from the psychological, from the social, and generally when it's applied in practice, there's a big emphasis on the biological steel, and then a little bit of inclusion of the psychological but generally behavioural things.

569
01:52:03.420 --> 01:52:11.570
 It's not well applied to come from practice, but then it actually then some would argue

570
01:52:11.650 --> 01:52:18.049
that it still misses some of the other aspects like power.

571
01:52:18.760 --> 01:52:22.290
I remember what else? But it still doesn't. It doesn't

572
01:52:22.730 --> 01:52:24.280
into it

573
01:52:24.340 --> 01:52:29.350
results in an under-recognition of some of the other elements that affect experiences and care as well.

574
01:52:31.740 --> 01:52:34.760
Yeah.

575
01:52:40.770 --> 01:52:45.450
to the

576
01:52:48.790 --> 01:52:49.640
yeah.

577
01:52:50.130 --> 01:52:55.740
And she's written another paper on Multiplicity as well, which builds on that paper as well to show the deficiencies

578
01:52:57.570 --> 01:52:58.880
who's going to.

579
01:53:07.470 --> 01:53:22.410
So your question to me was about who is creating these terms? And yeah, that's the question. So I don't know the answer. But really this is kind of theorizing.

580
01:53:22.660 --> 01:53:30.330
exploring this concept to create an umbrella, to ask these types of questions in a more kind of systematic way. So

581
01:53:30.700 --> 01:53:53.180
who is doing this work within different social movements? I'm not sure I'll have to dig into that literature more to find out, and maybe we don't know I think I suspect Our twitch expert has left, but I would suspect that That answer might be really impossible, and I'm not sure that it's the most critical. But I think it is worth asking.

582
01:53:54.880 --> 01:54:01.219
Yes. in peace. And that's a moment

583
01:54:02.170 --> 01:54:10.999
right? Yeah, that someone had to make it up right, but when and where? Exactly I'm I'm not sure. With all these we'll be able to PIN it down

584
01:54:11.090 --> 01:54:26.549
with conversion. We do have some data on a particular commune in San Francisco that use that term, but with some of the more, you know, digitally native terms it, it might be a fool's errand, but worth exploring, I think.

585
01:54:34.350 --> 01:54:36.970
Well, thank you so much. Again

586
01:54:37.250 --> 01:54:58.569
I said many thanks, but I think that you need to say thank you, and great to your time. And before to close we need to close the session. But it's not because we are finished something, because it's just a way. but I mean, we need to close officially, and then I just would share something with you.

587
01:54:58.820 --> 01:55:07.699
and in my mind and my emotions. When I have read, to prepare to be here with more belonging.

588
01:55:07.860 --> 01:55:13.189
I could feel, after your presentation, that

589
01:55:14.280 --> 01:55:17.830
the sense of the sense of emotion

590
01:55:18.000 --> 01:55:21.240
I so rooted

591
01:55:21.460 --> 01:55:22.990
in the culture.

592
01:55:23.400 --> 01:55:40.539
And you know, because when you think about body, it's it's all knowledge about that. And that's strongly with culture. But how it's and you show it. it's rooted on the economic and political way. Okay?

593
01:55:40.610 --> 01:56:00.049
And since the stratification, the roots that I walk to to arrive and to go and to be. And it's not everybody that can do this. Yeah, like you and these opportunities, and how you can think about this new.

594
01:56:00.050 --> 01:56:15.909
an organic movement about our culture, about our being in bringing these new emotions are some activists that I could read and excited me to read, or even some people that are doing this research.

595
01:56:15.910 --> 01:56:31.800
and the people that I looking for is the people that are University and Anabella, and at the same time, who is in university, and for whom we are doing our research. And thank you just to listen to me. And so briefly. But I have many things to talk.

596
01:56:31.800 --> 01:56:47.880
and you cannot believe that something like in your another's case that. Christopher, what it means, and I don't know about them. The mercy. But I remind immediately, when you put change

597
01:56:48.190 --> 01:56:56.250
the change. No change. Explain the new emotions. You remember these, your slides.

598
01:56:56.460 --> 01:56:59.889
I immediately. I could imagine the slavery

599
01:57:00.690 --> 01:57:11.460
a long time ago, and they have this, the same emotions. Just just because came in my mind. And I share with you what it means is new. Okay?

600
01:57:12.050 --> 01:57:24.700
And okay, this is what I am feeling. It's really nice to have here some machinographic movement, and I just would like to know if you put the social actors in practice to analyze

601
01:57:24.800 --> 01:57:54.609
the data that you that you have this call it creativity. And then it was really strong, and then make some transformation good to one and thank you so much for everybody. Thank you. A name of our C. 54. We are totally open to receive you when you can improve our Rc. And then the invitations here you have a meeting and business meeting. Tomorrow is correct. Your prison? Sorry. Friday. Oh, Friday, 3 and a half.

602
01:57:55.300 --> 01:58:10.790
The room, I think that is 2, 1, 5 in another building. There's usually room. It's not there. and we invited all of you to be there and to be part. We are leaving the election a moment.

603
01:58:10.880 --> 01:58:33.469
and then, if you want to, came into interest in the border, it would be a pleasure. The diversity. Okay, thank you so much, and I don't know if you want to do so, to talk some things on data. And thanks. Okay, thank you so much to prepare to create this party, 0 part one and Party 2 of body and emotion.

604
01:58:36.690 --> 01:58:51.919
I'd like to thank morning for for cheering this station in in so efficient way. Thank you so much. And then, yeah, thank you. I mean, thanks to all for

605
01:58:52.000 --> 01:58:56.899
participating, presenting your thoughts over here, sharing your thoughts with us.

606
01:58:56.990 --> 01:59:04.329
and I mean, on behalf of our R. C. 54. Thanks again, and you all are welcome to join us sharing a thought. Thank you.

607
01:59:04.540 --> 01:59:05.460
thank you.

608
01:59:05.630 --> 01:59:25.690
But of course we have much more to talk. I will prepare one. I may list to share with you, and if you want to be with us in a cognitive way. I think that I intend the sessions that I am sharing. I intended to do a small publication.

609
01:59:25.690 --> 01:59:47.940
and it makes sense in this. In these sessions, because you are so close and at the same time so distance. And then I think that is a nice contribution. If you want in a slow motion. It's low research trying to show into. I don't know. Catch up some cosmic vision about the emotion and body. Thank you so much. Thank you, Andabella. Thank you.

610
01:59:47.940 --> 01:59:50.000
Woolly cheers.