An affective politics of national life

Appendix Two removed from thesis for copyright reasons: McConville, A., Wetherell, M., McCreanor, T., & Moewaka Barnes, H. (2014). 'Hostility won't deter me, says PM': The print media, the production of affect and Waitangi Day'. Sites: A Journal of Social Anthropology and Cultural Studies, 11(2), 132-149. doi : http://dx.doi.org.ezproxy.massey.ac.nz/10.11157/sites-vol11iss2id283 McConville, A., Wetherell, M., McCreanor, T., & Moewaka Barnes, H. (2017). Imagining an emotional nation: The print media and Anzac Day commemorations in Aotearoa New Zealand. Media, Culture & Society, 39(1), 94-110. doi: 10.1177/0163443716672300This thesis examines the affective politics of national life at the intersection of emotion, colonisation and privilege. Within this frame, I focus on Pākehā experiences of two national days in Aotearoa New Zealand, Waitangi Day and Anzac Day. As occasions of ‘hot’ nationalism, national days provide numerous opportunities for affective meaningmaking. From citizen talk, to mass media newsmaking and commemorative events, Pākehā affective-discursive practices often bring very narrow, highly selected aspects of the past into the present, promoting and protecting particular cultural interests and identities whilst simultaneously ignoring and excluding others. As such, national commemoration is a key site through which not only the ongoing nationalisation and cultural production of memory are organised, but where the affective politics of nationhood are put to work. Drawing on recent theorising in critical social psychology, I explore some of the ways these patterns unfold at sites of commemorative practice, observing Pākehā affective privilege (or what ordinary feelings accomplish) as and when it is (re)produced and resisted. Three key findings are established. First, I demonstrate how newsmaking practices select received means of emoting around national commemoration in ways that both model and reinforce dominant cultural practices of Pākehā society. Waitangi Day is used to strengthen colonial power through hailing social agents into affective-discursive positons that vilify Māori, dismiss Treaty breaches, and marginalise protest action. In sharp contrast, Anzac Day protects and promotes colonial worldviews through mythologising ‘the birth of the nation’ and associated affective identities in Gallipoli. Representations of Anzac Day overlook the role of the Treaty of Waitangi in nation building, silence any acknowledgement of the New Zealand Wars and recurrently frame dissent as despicable and deviant. Second, I draw on focus group data to demonstrate how participant talk is a key site in which emotional common sense is put to work. Participants repeatedly draw on contradictory yet entrenched forms of affective meaning-making to make sense of Waitangi Day and Anzac Day. For Waitangi Day, agents draw on the rhetorical pairings of being ‘pissed off’ and ‘confused’, allowing both for the expression of anger directed towards Māori alongside doing a kind of (often) wilful uncertainty around the day and its purpose. For Anzac Day, agents recurrently report feeling ‘grateful’ and ‘moved’. However, numerous emotional resources are simultaneously available that excuse agents from the hard work of attending dawn ceremonies and commemorative events. I argue that, put together, feelings around both national days are put to work in ways that reproduce colonial power, whilst allowing agents to get on with the business of ‘having a day off’ with little hassle or complication. Third, drawing on video records of participants filmed on Anzac Day, I argue that the assumed racialised harmony and normative national identity work is possibly more fragmented, complicated and troubled than one may initially assume. I critically explore the role of emotion in what could be described as ‘quiet resistance’ to hegemonic national narratives. Indeed, Anzac Day in Aotearoa New Zealand is positioned as a day of unity, marking a proud national identity, and embracing an active, engaged citizenry. It is a moment when ‘thousands rise early to remember the sacrifice for peace’, and a day to honour ‘those that risked their lives for our freedom’. My data suggests, however, that far beyond popular repertoires and sound-bite headlines, dwells a diverse range of emotions, positions, identities and practices. Throughout the thesis, I highlight numerous forms of affective-discursive common sense routinely put to work by media and citizens. In exploring these in greater detail through interviews and data analysis, one is continually reminded of the degree to which resources for challenging ordinary feelings are often limited. Participants typically lacked conceptual, discursive and affective vocabularies or repertoires that could tell another, more just and sustainable story. Furthermore, given the ubiquity of normative common sense, embodied resistance is always in dialogue and negotiation with it; a dialogical back and forth. As such, resistance becomes part of a longer process of unlearning unproductive old habits, and engaging in new forms of being in the world, both of which most certainly involve practice. For Pākehā, it is this kind of grounded, everyday practice that will be a vital contribution in terms of working towards a mutually beneficial Treaty partnership with Māori

Impulse commutating circuit with transformer to limit reapplied voltage

Silicon controlled rectifier opens circuit with currents flowing up to values of 30 amperes. Switching concept halves both current and voltage in middle of commutating cycle thereby lowering size and weight requirements. Commutating circuit can be turned on or off by command and will remain on in absence of load due to continuous gate

Lattice Properties of Oriented Exchange Graphs and Torsion Classes

The exchange graph of a 2-acyclic quiver is the graph of mutation-equivalent quivers whose edges correspond to mutations. When the quiver admits a nondegenerate Jacobi-finite potential, the exchange graph admits a natural acyclic orientation called the oriented exchange graph, as shown by Br\"ustle and Yang. The oriented exchange graph is isomorphic to the Hasse diagram of the poset of functorially finite torsion classes of a certain finite dimensional algebra. We prove that lattices of torsion classes are semidistributive lattices, and we use this result to conclude that oriented exchange graphs with finitely many elements are semidistributive lattices. Furthermore, if the quiver is mutation-equivalent to a type A Dynkin quiver or is an oriented cycle, then the oriented exchange graph is a lattice quotient of a lattice of biclosed subcategories of modules over the cluster-tilted algebra, generalizing Reading's Cambrian lattices in type A. We also apply our results to address a conjecture of Br\"ustle, Dupont, and P\'erotin on the lengths of maximal green sequences.Comment: Changes to abstract and introduction; in v3, minor changes throughout, added Lemma 7.3; in v4, abstract slightly changed, final version; in v5, Lemma 7.3 from v4 removed because of an error in its proof. We give a new proof of Lemma 7.4, which cited Lemma 7.

Revision of subjunctive

Revision of subjunctive for more advanced student