Using superordinate intersectionality as a theoretical framework, this article explores notions of men and masculinities within right wing populism. It is attentive to how the right-wing populist media in Finland and Sweden construct white Nordic masculinities through discursive interactions across several axes of difference: gender (masculinities); sexuality (heterosexuality); social class (elites); and race (whitenesses). Employing Critical Discourse Analysis (CDA) as methodological approach, we show how the discursive constructions of white Nordic masculinities are context contingent, rendering them subject to constant reinterpretation and repositioning, at times privileging some axes of social structuring over others. By drawing out the subtle similarities and discrete differences embedded in the discursive constructions of right-wing populist media, our approach gives a more fine-grained understanding of the nuance to men and masculinities in the study of right wing populism. By focusing on the European Nordic semi-periphery, our comparative analysis makes an original contribution, not only to the masculinities literature in general, but also to the growing scholarship concerned with the `crisis of masculinity' in the wider context of neoliberal globalizing tendencies.

Studies framing “belonging” as a key focus and a central concept of research have increased significantly in the 2000s. This article explores the dimensions of belonging as a scholarly concept. The investigation is based on a qualitative content analysis of articles published in academic journals covering a large number of different disciplines. The article poses and answers the following research questions: How is belonging understood and used in contemporary research? What added value does the concept bring to scholarly discussions? In the analysis, five topoi of conceptualizing belonging – spatiality, intersectionality, multiplicity, materiality, and non-belonging – were identified. After introducing the topoi, the article explores their cross-cutting dimensions, such as the emphasis on the political, emotional, and affective dimensions of belonging, and discusses key observations made from the data, such as the substantial proportion of research on minorities and “vulnerable” people. The analysis of the data suggests that by choosing to use the concept of belonging, scholars seek to emphasize the fluid, unfixed, and processual nature of diverse social and spatial attachments.

This study focuses on the affective experiences of listening to self-identified sad music. Previous studies have concentrated on the emotions induced by music by rationalizing and labelling emotions. However, focusing on such categorization leaves the subjective experiences of the individual aside. The aim of this article is to broaden the methodology of studying music and emotion by analysing the metaphorical language used in the narratives about the subjective experience of listening to music. A total of 373 participants answered open-ended questions about the experiences of listening to sad music via an online survey. The responses were then analysed using systematic thematic analysis concentrating on the metaphors used in participants' narratives. The aim was to identify interesting themes not usually attainable through conventional self-report methods. The analysis thus focused on how affective experiences were narrated, and what kinds of metaphors and metonymies were used in describing them. The narratives were put into two categories: (I) spatial metaphors, and (II) metaphors of movement. The analysis also showed similarities in metaphorical mappings of the listening experience and its conceptualization by individuals.

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In this chapter, we focus on digitally mediated violence. We analyse social media posts by two contemporary right-wing populist male politicians: Jussi Halla-aho, the leader of the Finns Party in Finland, and Donald Trump, the president of the United States. We demonstrate the ways in which these influential and powerful male politicians express misogyny and racism, twining them in blog posts and tweets that target especially women. We focus on the affective meaningmaking processes of specific hatred-inciting texts and suggest that the texts are not anomalous.Rather, similar texts are issued from around the world, forming and maintaining a transnational affective community based on misogyny and racism that manifest as hate speech, hate mail,

Reading, writing, music, and fine arts are widely acknowledged to have therapeutic value to those bereaved. Narratives of coping with the help of arts are commonly told. Yet, the experiences of bereavement and the healing powers of arts and writing are rarely discussed and analyzed in social sciences. In this article, I search for a way to study the therapeutic power of arts and writing on a personal level. Using empathy as a metaphorical tool, I read an unpublished autobiography about a mother's grief and coping process through my own experiences of bereavement. I strive for emotional verisimilitude and apply a poetic form when citing the autobiography to highlight the evocative tone of the story. Using my personal experiences and experimental representation strategies, I reach for “a new ethics of writing” (Denzin, 1999), for knowledge connecting head to heart (Josselson, 2000), and for a union between poetics and science (Richardson, 1997).

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The concept of violence includes psychological threat, blame, humiliation and devaluation as well as the actual use of physical force or power, which may result in injury, death, psychological harm or deprivation. Violence is embedded in the social structures of power, inequality, institutions and regimes as well as in the symbolic order (Walby 2012(Walby , 2017Hearn 2013;. It is manifested in human interaction, institutional and affective practices and ideological structures of cultural discourses and representations.Violence not only reflects social conditions, attitudes and conceptions but also involves a wide range of mental processes intertwined with material, bodily and 'carnal ways of being' -affects -as well as emotions and feelings (Liljeström and Paasonen 2010). It arouses emotions, produces sensations and bears several kinds of passions and intensities that are considered mostly negative, such as anger, rage, fear and disgust. In witnesses of violence, it also evokes secondary complex emotions and moral sentiments, such as empathy, compassion and care, although secondary social emotions, such as hate, shame,