View source for Affect that isn't psychoanalytic

Ellie and Lilly have an ongoing thread about affect, emotion, capitalism, and work. Ellie asked Lilly for works on affect that aren't psychoanalytic. Lilly figured this would make for just the sort of thing this wiki was made for!

'''Eva Illouz - Cold Intimacies: The Makings of Emotional Capitalism (book)'''
Draws on a lot of frankfurt school, Bourdieu, management studies, studies of online dating she has conducted in Israel to develop the concept of emotional capital -- the capacities to manage and present oneself in an emotionally "authentic" way, where authenticity is a subjective state produced through websites where we have to decide on one self to be because it is our public profile, because therapists train us to locate our authentic self, etc. 

'''Eitan Wilf - SINCERITY VERSUS SELF-EXPRESSION: MODERN CREATIVE AGENCY AND THE MATERIALITY OF SEMIOTIC FORMS'''
http://www.culanth.org/?q=node/426
Cultural Anthro piece that looks at how self-help books train people to recognize doubt, passion in themselves as a way of creating subjects who can take on personal risk in pursuit of authentically fulfilling market pursuits,

'''William Mazzarella - Affect: What is it Good for? from Routledge's Enchantments of Modernity'''
http://anthropology.uchicago.edu/docs/mazz_affect.pdf
A critique of Massumi's affect theory, and generally affect theories that seize upon affect as something prelinguistic, biological, essential. Might make more sense read along with Mazzarella's annual review piece Culture, Globalization, Mediation (http://www.annualreviews.org/doi/pdf/10.1146/annurev.anthro.33.070203.143809)

'''McElhinny - The Audicity of Affect: Gender, Race, and History in Linguistic Accounts of Legitimacy and Belonging'''
http://www.annualreviews.org/doi/pdf/10.1146/annurev-anthro-091908-164358
Read a while ago and not sure completely, but seems like a good review that will avoid psychoanalysis. Never seen any ling anthro that takes with psychoanalysis on board (yet?)

'''Amy Wharton - The Sociology of Emotional Labor'''
http://www.annualreviews.org/doi/pdf/10.1146/annurev-soc-070308-115944
More broadly, I've been thinking about affect in part as the emotional labor. In design, producing affects in others as part of facilitating cooperation, enthusiasm, collaboration. And more broadly, the affective work of keeping oneself upbeat, enthusiastic, perky, avoiding "burn out" and "going crazy."

'''Pamela Zoline - The Heat Death of the Universe'''
This was a 1967 short story by feminist SF-NewWave writer Pamela Zoline. It refers to a long history of female domestically-sited fiction, but destroys 19th-Century assumptions about the ontological status of femininity and its link to the domestic sphere. The story, however, is more than just a metaphoric reflection on domestic labor.  The structure of the piece destroys the convenional structure of the story (egL 54 numbered paragraphs; interestingly Terry Harpold uses numbered paragraphs in his new media criticism book, Ex-Foliations, as an allusion to hyper-text and the history of digital writing). Critic Elizabeth Hewit asks us to take the physics metaphors literally: "Is Zoline depicting an early manifestation of the end-of-the-world or is she commenting on the social fact of unpaid female labor?" http://www.depauw.edu/sfs/backissues/64/hewitt.htm  (One problem with taking those metaphors literally: the heat death of the universe refers to thermal equilibrium, not to things getting hot and melting.) The connection to affect studies is in Zoline's concern with representing, critiquing, subverting and ultimately exploding the affective tropes of domestic labor.

'''Deleuze and Guattari - A Thousand Plateaus: Capitalism and Schizophrenia (book)'''
To many (anarchists, post-Marxists and various others), D&G offer a more satisfying route to understanding desire & politics, in ways that avoid the Freudian and Lacanian turns in psychoanalysis and its institutionalization. The ruse and delusion of psychoanalysis was in getting individuals to speak supposedly in their own name but actually in the service of a conventional (oedipal) formation. Brian Massumi says of Deleuze's position: "He came to occupy the same position in relation to psychoanalysis as he had all along in relation to the parties of the left: an ultra-opposition within the opposition. His antihierarcihcal leanings made him a precursor to the events of May 1968 and an early partisan of the social movements that grew from them, including feminism and the gay rights movement." (translator's Foreword, xi)