Worrying about Emotions in History

As a medievalist, I have cause to be worried about emotions in history. I do not worry about the emotions themselves: people in the past, as now, expressed joy, sorrow, anger, fear, and many other feelings; these emotions had multiple meanings then (as they do today); they had their effects on others and were manipulated in turn (as ours do and are). What medievalists - indeed, all historians who want to get their history right - must worry about is how historians have treated emotions in history. The purpose of this article is to survey the historiography of emotions in Western history and to suggest some fresh ways to think about the topic

Les émotions des puritains sont-elles genrées ? (Nouvelle-Angleterre, milieu xviie siècle)

Si les historiens ont étudié les émotions des premiers groupes protestants, dont les puritains, ils ne se sont pas demandé s’il pouvait y avoir des différences dans les émotions exprimées et ressenties par les hommes et les femmes appartenant à des congrégations puritaines. Cet article analyse une série de confessions consignées dans les années 1648-1649 par Thomas Shepard, qui était à la tête de l’église puritaine de Cambridge, dans le Massachusetts. Trois approches différentes sont utilisées. La première étudie les « émotions basiques », la seconde examine les émotions telles que les puritains les envisageaient eux-mêmes et la troisième s’intéresse aux émotions dans le contexte de la « pratique », c’est-à-dire dans le cadre de comportements habituels. L’article démontre qu’il y avait bel et bien des différences de genre dans la vie émotionnelle de ces femmes et de ces hommes de Cambridge.Although scholars have begun to explore the emotions of early Protestant groups, including those of the Puritans, they have not considered whether there might be differences in the emotions expressed and felt by Puritan men and women. This paper analyzes a set of confessions recorded for the period 1648-1649 by Thomas Shepard, who led the Puritan church of Cambridge, Massachusetts. Three different approaches are employed. The first considers “basic emotions,” the second examines the emotions considered as such by the Puritans themselves, and the third observes the emotions in the context of their “practice”– that is, in the context of habitual behavior. It concludes that there were indeed some gender differences in the emotional lives of these Cambridge women and men

Les communautés émotionnelles et le corps

Il y a longtemps Alain de Lille affirmait que les gestes et les expressions faciales des émotions étaient des fenêtres ouvertes sur la « disposition intérieure » d’une personne, tandis que de nos jours Paul Ekman soutient que certaines expressions faciales constituent des « émotions basiques ». Cependant, comme cet article le montre, en réalité le lien entre le corps et les émotions est (et demeure) extrêmement divers. L’article aborde les émotions dans le contexte des « communautés émotionnelles » – des groupes sociaux à l’intérieur desquels les individus sont animés par des intérêts, des valeurs et des styles émotionnels communs ou semblables. Les communautés émotionnelles intègrent (ou n’in­tègrent pas) le corps dans l’expression de l’émotion de différentes manières. Ce constat est illustré par trois exemples médiévaux. À la cour mérovingienne de Neustrie au viie siècle, les émotions étaient rarement incarnées. Au contraire, pour Thomas d’Aquin et ses disciples au xiiie siècle, les émotions étaient explicitement associées au corps et aux changements somatiques. Mais cependant, pour ce groupe de dominicains, les émotions pouvaient, si elles étaient orientées de façon appropriée, transcender le corps. Enfin, Margery Kempe et ses semblables usaient de leur corps en manifestant leurs émotions de façon dramatique, par des hurlements, des larmes ou des contorsions de douleur. L’article se clôt en suggérant que ces variations dans les modalités d’incorporation permettent de questionner la conception d’émotions « universelles ».Alain de Lille long ago proclaimed that gestures and facial expressions were windows onto a person’s « internal disposition », while today Paul Ekman claims that certain facial expressions represent « basic emotions ». However, as this paper argues, in fact the association between the body and emotion is (and remains) highly variable. The paper treats emotions within the context of « emotional communities » – social groups within which people are animated by common or similar interests, values, and emotional styles. Emotional communities have different ways of incorporating (or not) the body in emotional expression. This point is exemplified by three medieval examples. At the seventh-century Merovingian court in Neustria, emotions were rarely embodied. By contrast, for Thomas Aquinas and his disciples in the thirteenth century, emotions were clearly associated with the body and somatic changes. Even so, for this group of Dominicans, emotions could, if properly directed, transcend the body. Finally, Margery Kempe and others of her ilk employed their bodies in dramatic expressions of feeling via roars, tears, and writhing. The paper ends by suggesting that these variations in embodiment help challenge the view of « universal » emotions

Problemi i metode istraživanja povijesti emocija

Koji se metodološki problemi pojavljuju prilikom istraživanja povijesti emocija? Za odgovor na to pitanje potrebno je razriješiti ključan problem karaktera emocija. Ako emocije, prema shvaćanjima brojnih znanstvenika, predstavljaju biološke entitete, univerzalne cjelokupnom čovječanstvu, mogu li one imati povijest? Nakon što se utvrdi da su emocije manje univerzalne no što je uvriježeno mišljenje (bez da se pritom negira njihova somatska osnova), otvara se niz pitanja i mogućnosti za razvoj povijesti emocija. U ovome radu predlažem studij emocija u prošlosti istraživanjem „emocionalnih zajednica“ (ukratko: socijalnih grupa čiji se članovi pridržavaju istih vrednovanja emocija i njihovih izražavanja). Osnovna je teza da u istraživanju povijesti emocija treba uzeti u obzir cjelokupan spektar izvora koje su emocionalne grupe stvorile, te se predlažu načini njihove interpretacije. U konačnici, u radu se razmatraju okolnosti i uzroci nastupanja emocionalnih promjena, pri čemu se promiče ideja da se povijest emocija integrira u druge povijesne subdiscipline – socijalnu, političku i intelektualnu povijest

Feeling less alone online: patients’ ambivalent engagements with digital media

AbstractDigital media offer the chronically ill, especially those who experience related isolation, unparalleled opportunities to connect with others. This article asks, how do these individuals ascribe meaning to and use these media to manage their condition and related isolation? Using the concepts of affordance and emotional community, and drawing on the findings from an Australian study on patients’ use of digital media, we examine individuals’ ambivalent ascriptions of media, which are both feared and distrusted for the risks they present and embraced as invaluable tools of social connection. We argue that this ambivalence is explicable in terms of the communities to which the chronically ill belong which are founded on strong emotional bonds. In a context in which individuals tend to feel isolated through pain and/or stigmatisation, digital media may offer powerful means for sharing and affirming their experiences, the subjective benefits of which may outweigh the perceived risks. The article discusses the functions and features of digital media that the chronically ill value and distrust and concludes by considering the implications of our analysis for strategies to address the needs of people who feel isolated as a consequence of their condition.</jats:p

‘The Invisible Chain by Which All Are Bound to Each Other’: Civil Defence Magazines and the Development of Community During the Second World War

This article uses local collaboratively produced civil defence magazines to examine how community spirit was developed and represented within the civil defence services during the Second World War. It highlights the range of functions which the magazines performed, as well as the strategies employed by civil defence communities to manage their emotions in order to keep morale high and distract personnel from the fear and boredom experienced while on duty. The article also discusses silences in the magazines — especially around the experience of air raids — and argues that this too reflects group emotional management strategies. The significance of local social groups in developing narratives about civil defence and their workplace communities is demonstrated, and the article shows how personnel were able to engage with and refashion dominant cultural narratives of the ‘people’s war’ in order to assert their own status within the war effort

Wasting Breath in Hamlet

This is the final version. Available on open access from Palgrave via the DOI in this recordThis chapter draws on instances of disordered breathing in Hamlet in order to examine the cultural signifcance of sighs in the early modern period, as well as in the context of current work in the feld of medical humanities. Tracing the medical history of sighing in ancient and early modern treatises of the passions, the chapter argues that sighs, in the text and the performance of the tragedy, exceed their conventional interpretation as symptoms of pain and disrupt meaning on the page and on stage. In the light of New Materialist theory, the air circulating in Hamlet is shown to dismantle narratives of representation, posing new questions for the future of medical humanities

Spirit, mind and body: the archaeology of monastic healing

Archaeology and material culture are used in this chapter to consider how monastic experience responded to illness, ageing and disability. The approach taken is influenced by the material study of religion, which interrogates how bodies and things engage to construct the sensory experience of religion, and by practice-based approaches in archaeology, which examine the active role of space and material culture in shaping religious agency and embodiment. The archaeology of monastic healing focuses on the full spectrum of healing technologies, from managing the body in order to prevent illness, through to the treatment of the sick and preparation of the corpse for burial