As Boler acknowledges, a ‘[f]eminist politics of emotions recognize emotions not
only as a site of social control, but of political resistance’ (1999, 112).
Indeed, "emotions are generally not seen as falsifiable or questionable, which allows them to speak authoritatively to the ‘truths’ of their own emotional reactions" (Andrew, 2015, p. 357). Indeed, emotions are personal, never falsifiable or questionable unless trying to rationalize them in which case a bit of guidance might be needed to come back to the feelings constituting the emotions. In other words, sometimes we need to re-learn or learn to honour the feelings and embrace the new ways to express them.
"When educators pay attention to and become conscious of how they can shape and manage their emotions effectively, they are able to become embodied dispositions, the resource of emotional capital. To talk about emotional
capital, then, is to talk not about emotions in the moment, but rather the ongoing consciousness of emotions (and the decisions we make in revealing or expressing them) and the ways we make use of these emotions in everyday practice." (Andrew, 2015, p. 355)
I would argue that before developing this "ongoing consciousness of emotions" what is needed is an acknowledgement of them and the spaces to express them and heal them. In that sense, not all emotions are easily manageable