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The affective turn seminar 2
This document discusses the affective turn in pedagogy and research. It explores the perspectives of Spinoza, Deleuze, Guattari, Massumi, Zembylas and others on affects, emotions and the relationship between body and mind. The key ideas are that we are products of affects and powers; affects are autonomous and precede emotions; and affective practices, communities and witnessing can support just pedagogies and political transformation. The affective turn offers transformative possibilities for teaching, learning, indigenous knowledges and developing citizenship.
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The affective turn seminar 2
- 1. Faculty of Education SOTL@UJ TOWARDS A SOCIALLY JUST PEDAGOGY The Affective Turn Bella Vilakazi 23 October 2014
- 2. An artist…invents unknownor unrecognized affects and brings them to light as the becoming of his characters…Artists are presenters of affects, the inventors and creators of affects. – Gilles Deleuze and Felix Guattari
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- 10. The Affective turnin the Humanities and Social Sciences Research approaches for SOTL@UJ and my PhD study
- 11. Body Mind AffectsAffection Affects Emotions Baruch Spinoza 24 Nov 1632 - February 1677 Gilles Deleuze & Guattari Brian Massumi
- 12. The question ofthe body and mind Descartes Spinoza Substances • Mind • Body • Mind • Body Interaction / Relationship Correspondences Existence Mind and body can exist without each other Mind & Body are two attributes of one Causality Causality (Clough, 2007) Dualism Mind: thinks, feels, decides Body: Occupies space No mental properties Mind & Body are two attributes of one
- 13. Affects in theSpinozian perspective Baruch Spinoza 24 Nov 1632 - February 1677
- 14. Affects in theSpinozian perspective Mind Power Body Power • The mind and the body have powers to affect and be affected • The mind has power to think • The body has power to act, engage, perform The mind has power to affect and be affected Internal & external ideas The body has power to affect and be affected Responding to intensities of other bodies
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- 16. Michael Hardt’s observation Power to affect and be affected Relationships Correspondences Mind Autonomous Separate development Body Autonomous Separate development
- 17. Borrowing from CriticalRealism • Causality – related and corresponding powers • Relationships have causal powers or causal liabilities • Powers have enduring, lasting and unchanging properties • They are there with or without our understanding of them • Affects are powers • Spinoza’s ideas resonates with the Critical Realist philosophy
- 18. Spinozian & CriticalRealism Mind Power Body Power Empirical – Perceived, observed, experienced events Actual – Events or non-events that are generated by powers or mechanisms Real – Powers or mechanisms with enduring properties
- 19. Borrowing from Bhaskar’stransformation model Correspondences Relationships The mind Internal & External ideas enablement/constraint The body Internal & External intensities Reproduction/Transformation “The perspective of affects, in short, forces us constantly to pose the problem of relationship between the mind and body with the assumption that their powers constantly corresponds in some way” (Hardt, 2007
- 21. We know nothingabout a body until we know what it can do, in other words, what its affects are, how they can or cannot enter into composition with other affects, with the affects of another body, either to destroy that body or be destroyed by it, either to exchange actions and passions with it or to join with it in composing a more powerful body – Deleuze and Guattari
- 22. We have powerto affect and be affected Always be nice to the nurses
- 24. The Affective turnin the Deleuzian perspective Affects Affection Gilles Deleuze & Guattari
- 25. The Affective turn:The Deleuzian Perspective Modes of existence Affection Mode of existence (state of affected body) Modes of existence Modes of existence Modes of existence “we are products of affects and powers” (Zembylas, 2006:305)
- 26. Brian Massumi: Affectand Emotion • Autonomous • Mode of existence • Powers to affect an be affected • Non-subjective • Unpredictable • Embedded in social practices • E.g. Love, hate Emotions • Of the mind • Modes of existence • Subjective • Personal • Social constructs • Cultural constructs • E.g. “ I feel this way” Affects Emotions
- 27. “Affect is autonomousbecause it possess the capacity to cause impingement, but it attains the level of emotion when it receives conscious attention/reflection” (Zembylas, 2006:310)
- 28. Michalinos Zembylas andthe Affective Turn
- 29. Michalinos Zembylas andthe Affective Turn (2006) Affect: Becoming Modes of existence Affection Mode of existence (state of affected body) Modes of existence Modes of existence Modes of existence “we are products of affects and powers” (Zembylas, 2006:305)
- 30. Affective communities Affectiveeconomies Places for political transformation
- 31. Zembylas’s approach inthe Affective Turn… Recognition Witnessing Eye witnessing Bearing witness • Empathy • Compassionate imagining • Not shaming “Acknowledging the human dignity and the agency of the other” Enables us to understand difference and accept that all of us share the same problems and possibilities Creating affective connections • Pedagogic relationships “Witnessing can make us ethically responsible and experience politically liberating affects” (Zembylas, 2006)
- 32. Affective Communities Pedagogic encounters & relationships in teaching and learning Epistemological access Classroom Culture Affective practices Affective practices
- 33. Affective practices: Theformative feedback practice Affects Social practices Pedagogic relationships Discourse and discourse Forming to know “that” Forming to learn “how” Recognition Affective practices
- 34. Epistemology: The formativefeedback practice Epistemological access • Wally Morrow and the meaning of epistemological access • Gilbert Ryle on epistemology (Muller, 2014) • Knowing what • Knowing how • Margaret Whetherell and the juke box dance
- 35. The juke boxeffect
- 36. Affective practices: Theformative feedback practice Being and becoming “there is also the possibility of a kind of solicitude which does not so much leap in for the Other as leap ahead of him in his existential potentiality –for-Being, not in order to take away his ‘care’ but rather to give it back to him authentically as such for the first time. This kind of solicitude pertains essentially to authentic care … it helps the Other to become transparent to himself in his care and to become free of it” (Heidegger, 1998:159
- 37. What is theAffective Turn offering just pedagogies • Transformative possibilities • Contribution to politics of care • Contribution to developing citizenship • Participation in teaching and learning • Indigenous knowledges • Powerful knowledge • Transformation of pedagogic practices
- 39. “Human unity –as embedded in friendship, hope, pain, and shared vision – is above all an affective unity, not a subjectified emotion” Donna Harraway.
Editor's Notes
- #3 An artist…invents unknown or unrecognized affects and brings them to light as the becoming of his characters…Artists are presenters of affects, the inventors and creators of affects. – Gilles Deleuze and Felix Guattari
- #4 The Affective Turn is an approach that focuses on the body and exploration of emotions. The foundation of Affects is in Feminist and queer theories but recently the turn is opening research approaches in the Humanities and Social Sciences.
- #5 The Affects can also be experiences of political, economic, cultural events. What does it feel like to have to look at these images and remember. These images re-awaken emotional feelings
- #6 Remember James Foley, an American journalist and a war correspondent who was beheaded in August 2014.
- #7 Remember June 1976. Mbuyisa MaKhubu was 18 when he carried Hector Peterson, the first victim of the June 1976 riots in Soweto. Pupils were protesting against the use of Afrikaans as medium of teaching. Mbuyisa disappeared since then until recently it was reported in the media that he could be a detainee in Canada. DNA tests are being made to correctly identify him.
- #10 Affects are shared, communicated, intensified, re-awakened, translated, in conversations, in body languages, in actions,
- #11 The aim of this presentation is to contribute to the conceptual framework for the SOTL@UJ project. The Affective turn is also an approach that I am using in my own PhD study.
- #12 I am tracing the Affective turn from Baruch Spinoza who thought and wrote about the affects. Deleuze and Guattari picked up his thinking and Brian Massumi extended these ideas by exploring the emotions within the Affective approach. Talk about books
- #13 I am just glossing over this slide to bring in casualty and dualism. I must still read on dualism
- #16 The act of dancing. The mind has power think and to remember the routines or the moves. The body has the power to responds to the mind and performs the routine. In the Spinozian perspective, the mind’s power to think corresponds to the power of the body to act to dance. The mind and the body share a relationship. In this perspective the mind determines the body to act, engage, perform but the two entities develop separately.
- #17 Michael Hardt observed that the body and mind relationship enters us into Causality. I am borrowing from the Critical Realist philosophy to talk about Causality that the body and mind enters us into. In Realist terms causality does not only mean cause and effect. It means that there are relationships that take place as a result of powers or mechanisms that exists in the objects or entities that come into a relationship. These relationships or correspondences have causal powers or causal liabilities. Causal powers exist where there are relations and correspondences Powers have properties which can be enduring. The Spinozian reader states that affects are there, they hover all around us in space, they don’t change, we have no influence over them, and they exist with or without our understanding of them. He is actually speaking in Realist terms because the powers that we see here are relational and they correspond.
- #19 I want to talk about Critical Realism to locate these powers and to understand what Spinoza means when he states that the powers are there, they exist.
- #20 I am borrowing from Bhaskar’s transformation model? To think about these relationships and correspondences. Yet the body and mind are autonomous. I’m asking myself if there is a possibility of analytic dualism? Which is about structure and agency? This is a thinking point.
- #26 Deleuze extended the Spinozian perspective by making 2 distinctions: Affect and Affection. When we encounter each other the process of affect takes place. We affect the world around us and we become affected by it. We might not be aware of process of affect but it takes place and Deleuze extended the Spinozian perspective by making 2 distinctions: Affect and Affection. When we encounter each other the process of affect takes place, we affect each other and the world around us and we become affected by it. We might not be aware of process of affect but it takes place and produces modes of existences. When I feel sad or depressed my mode of existence at that point and time affect those who are close to me. When I am happy I will affect other people. These modes of existence and affects are discursive, random, loose and free and at times they cannot be controlled. These modes of existence and affects are discursive, random and at times cannot be controlled.
- #27 Massumi took the affect and affection perspective and brought in emotions. We may or may not be aware of affects but once we take them to consideration and focus on them we can identify an emotion. Its either we are attracted to or feel uncomfortable with the encounter. Imagine the encounters between academics and students during orientation. We might need to be aware of these encounters in social planes like teaching and learning. These encounters are necessary because they determine our modes of existence. That is why we need in each other in order to live, to function, for sustenance and sanity. If we need each other so much what is more important that sharing our epistemologies in a way that can enhance the possibilities of others and they in turn pay it forward. We may be passing on our affects but we receive others in other ways. We need to have an awareness of how we affect students and how they affect us.
- #30 Zembylas follows the Deleuzian perspective of affects. For him affect is about becoming. As people affect each other they become, they develop being and learn ways of doing and being. the modes of existence are what could be contributing to becoming. He writes about the trauma and political and social divisions in his country in Cyprus and he how these affects make their way into teaching and learning.
- #31 Zembylas sees places of teaching and learning as places for political transformation, where affective communities and economies can be found. He bases his argument on how Greek and Turkish Cypriots student teachers experience responsibilities for each other despite their difference.