ARE EMOTIONS A KIND OF PRACTICE (AND IS THAT WHAT MAKES THEM HAVE A HISTORY)? A BOURDIEUIAN APPROACH TO UNDERSTANDING EMOTION

The term “emotional practices” is gaining currency in the historical study of emotions. This essay discusses the theoretical and methodological implications of this concept. A definition of emotion informed by practice theory promises to bridge persistent dichotomies with which historians of emotion grapple, such as body and mind, structure and agency, as well as expression and experience. Practice theory emphasizes the importance of habituation and social context and is thus consistent with, and could enrich, psychological models of situated, distributed, and embodied cognition and their approaches to the study of emotion. It is suggested here that practices not only generate emotions, but that emotions themselves can be viewed as a practical engagement with the world. Conceiving of emotions as practices means understanding them as emerging from bodily dispositions conditioned by a social context, which always has cultural and historical specificity. Emotion‐as‐practice is bound up with and dependent on “emotional practices,” defined here as practices involving the self (as body and mind), language, material artifacts, the environment, and other people. Drawing on Pierre Bourdieu's concept of habitus, the essay emphasizes that the body is not a static, timeless, universal foundation that produces ahistorical emotional arousal, but is itself socially situated, adaptive, trained, plastic, and thus historical. Four kinds of emotional practices that make use of the capacities of a body trained by specific social settings and power relations are sketched out—mobilizing, naming, communicating, and regulating emotion—as are consequences for method in historical research.     

An Historian in the Amazon

However private they may seem, emotions depend for their meanings on the communities in which they are expressed. But if emotions are shaped by and for their communities, how can we account for emotional change? After briefly surveying how historians have (1) defined the communities in which emotions have been expressed and (2) explained how and why emotions have changed, this article turns to the community of the Waorani of Amazonian Ecuador. It explores whether anthropological explanations of emotional change in that “test case” may help the historian. The answer is not entirely positive. The article concludes with some thoughts about what sorts of collaborations between historians and anthropologists might be more productive for emotions studies.     

Narratives of emotion and anxiety in medical tourism: on State of the Heart and Larry's Kidney

This paper explores the emotional geographies of State of the Heart and Larry's Kidney—two nonfiction narratives about medical tourism wherein American patients and their caregiver companions travel abroad for life-saving surgeries. The paper has two main goals: first, to illustrate the importance of emotional geographies in medical tourists' lived experiences of travel and tourism, as well as the giving and receiving of transnational health care and second, to generate empirical, theoretical, and methodological discussions between geographical, travel, tourism, and health studies on the relevance of emotional geographies. Medical tourists' experiences of travel and health care have been usually examined as spatially distinct rather than as entwined phenomena. We address the above goals by discussing how the narratives of traveling thousands of miles to a radically different socio-cultural milieu in order to receive essential medical care produce two interrelated emotional geographies: first, they demonstrate the existence of ‘emotional amplification’ (increase in the intensity of emotions) and ‘emotional extensivity’ (increase in the range of emotions) and second, they show how anxiety is underpinned by proximity to Otherness, uncertain boundaries, and isolated decision making. We conclude by briefly addressing how our examination of these narratives can be usefully expanded.     

Religious Emotions and Emotions in Religion: The Case of Sermons

This article examines the challenges posed by combining the categories of religion and emotion in historical studies. It analyses two major ways of framing this: religious emotion and emotions in religion. By taking sermons as a case study, both as a religious practice and a genre of historical source, an approach that retains the useful elements of each approach is developed. At the same time, the article explores the potentials of sermons as a source for the history of emotions, noting important consequences in the history of religious communication for the history of emotions and vice versa. In particular, reception history approaches are explored as a way to enrich accounts of the emotional aspects of sermons. Further, the article serves as an introduction for the collection of articles: “Preaching and Passions: Sermons and the History of Emotions.”     

Living through,living with and living on from breast cancer in the UK: creative cathartic methodologies,cancerous spaces and a politics of compassion

This paper contributes to a growing literature exploring the embodied emotions involved in death studies. It does so through a creative cathartic autobiographical account of living through and on from breast cancer. In presenting this ‘storifying experience’, this UK-based paper has three key aims: first, it attempts to counter the disjuncture between the fleshy and emotional cancer journey I have travelled through and the sometimes abstract, disembodied accounts of cancer circulating in some geographical texts; second, it reveals some geographical insights that are uncovered through the use of creative cathartic methodologies which unsettle commonly held discourses about dying and surviving; and third, it poses some troubling questions for geographers working in this field with respect to the methodologies, politics and emotions of such research. In the paper, I argue that employing a creative cathartic methodology gestures towards ‘an opening into learning’ that provokes emotional enquiries about what it means to be taught by the experience of (traumatised) others. In particular, I advocate for a politicised compassion that both cares for those who are living through, with or living on from life-threatening illnesses and also cares about the complex conditions that shape their experiences, both within and beyond the academy.     

THE HISTORY OF EMOTIONS: AN INTERVIEW WITH WILLIAM REDDY,BARBARA ROSENWEIN,AND PETER STEARNS

The history of emotions is a burgeoning field—so much so, that some are invoking an “emotional turn.” As a way of charting this development, I have interviewed three of the leading practitioners of the history of emotions: William Reddy, Barbara Rosenwein, and Peter Stearns. The interviews retrace each historian's intellectual‐biographical path to the history of emotions, recapitulate key concepts, and critically discuss the limitations of the available analytical tools. In doing so, they touch on Reddy's concepts of “emotive,”“emotional regime,” and “emotional navigation,” as well as on Rosenwein's “emotional community” and on Stearns's “emotionology” and offer glimpses of each historian's ongoing research. The interviews address the challenges presented to historians by research in the neurosciences and the like, highlighting the distinctive contributions offered by a historical approach. In closing, the interviewees appear to reach a consensus, envisioning the history of emotions not as a specialized field but as a means of integrating the category of emotion into social, cultural, and political history, emulating the rise of gender as an analytical category since its early beginnings as “women's history” in the 1970s.     

EMOTIONAL TRANSLATIONS: CONCEPTUAL HISTORY BEYOND LANGUAGE

Conceptual history is a useful tool for writing the history of emotions. The investigation of how a community used emotion words at certain times and in certain places allows us to understand specific emotion knowledge without being trapped by universalism. But conceptual history is also an inadequate tool for writing the history of emotions. Its exclusive focus on language fails to capture the meanings that can be derived from emotional expressions in other media such as painting, music, architecture, film, or even food. Here emotion history can contribute to a rethinking of conceptual history, bringing the body and the senses back in. This article proposes a theoretical model to expand conceptual history beyond language by exploring three processes of emotional translation: First, how the translation between reality and its interpretation is mediated by the body and the senses. Second, how translations between different media and sign systems shape and change the meanings of concepts. Third, how concepts translate into practices that have an impact on reality. The applicability of the model is not limited to the research on concepts of emotion; the article argues that emotions have a crucial role in all processes of conceptual change. The article further suggests that historicizing concepts can best be achieved by reconstructing the relations that actors have created between elements within multimedial semantic nets. The approach will be exemplified by looking at the South Asian concept of the monsoon and the emotional translations between rain and experiences of love and romance.     

NEW HISTORIES OF EMOTION

At the beginning of the twenty‐first century, there was a growing sense that historians had neglected the emotions and failed to think seriously about them. Since then, there has been explosive interest in the history of emotions. What precipitated this development? What has this focus on emotion added to our historical understanding, and what does a historical perspective contribute to research on emotion? Two recent books help us think about these questions. In The History of Emotions, Jan Plamper offers the first book‐length introduction to this field available in English; in Emotional Lexicons, Ute Frevert and a group of fellow historians trace continuities and change in the vocabulary of feeling from the beginning of the eighteenth century to the end of the millennium. At stake, in both books, is the idea that emotions are historically contingent—that history has the ability to shape and transform even the most basic features of human experience. This review essay engages with the central arguments of these books, and offers a somewhat different interpretation of the history of emotions. What is called for, the essay suggests, is not first and foremost a separate history of emotions nor the adding of emotion to existing histories, but new histories that systematically incorporate emotions into their analyses. Historians should seek to demonstrate how emotions are an integral part of history and historiography in a more general sense. Systematic attention to emotions not only adds nuance to a historical narrative, the essay concludes, but also fundamentally affects our ideas about how history actually happens.     

‘The country(side) is angry’: emotion and explanation in protest mobilization

The role of emotion in social movement mobilization and political protest has received renewed attention in the past decade. However, few, if any, studies have followed the emotional trajectories of activists through their involvement in protest activity. This paper explores the significance of emotion in rural protests in Britain since 1997. Drawing on first-hand and second-hand sources, it focuses on the emotions of participants in pro-hunting countryside marches and in farmers' demonstrations as they move through various stages of mobilization. It proposes the metaphor of a ‘ladder of emotions’ to describe the different emotions that are foregrounded as mobilization proceeds. It suggests that emotional responses to perceived threats to a landscape or place-rooted way of life to which individuals have an emotional attachment are important as motives for political mobilization. These individual emotions are subsequently translated into collective action as emotions such as anger, frustration and desperation guide pathways for action. Successful mobilization also relies on participants overcoming initial emotions of fear or trepidation at protest activity, giving way to emotions of pleasure and pride that enthuse activists and help reproduce and sustain campaigns.     

关于中国历史上疆域问题的几点认识

文章认为 ,凡是生活在今天中国疆域内的民族以及历史上生活在今天疆域内而今天已经消失了的民族都是中华民族的组成部分 ,他们的历史 (外来民族迁入之前的历史另作别论 )都是中国历史的组成部分 ,他们在历史上活动的地区及其建立政权的疆域也都是中国历史上疆域的组成部分。按照这一原则 ,结合历史上中原政权与边疆民族及其政权的隶属关系 ,以及边疆民族对中华思想文化的心理认同等条件综合考查 ,不难对中国历史上的疆域问题得出比较正确的结论。     

Rethinking the place of emotions in the field through social laboratories

The insights of feminist science and technology studies (STS) into the constructed and situated nature of knowledge have proved crucial to informing feminist geography. Since the rise of emotional geographies, feminist methodologies no longer simply reflect on questions of positionality, partiality, and power relations, but also on the role of emotions in the field. In this article, we argue that a feminist STS perspective has much to offer when thinking about the way emotions are engineered, controlled, and negotiated in research processes. Our engagement with what we call ‘social laboratories’ – i.e., spaces in everyday life where (experimental) research is conducted with human beings – advances debates in feminist geography, as these laboratories crystallize the emotional entanglements feminists encounter in the field. Looking at economic experiments in Ghana and fertility clinics in Mexico, we discuss the difficulties of doing feminist fieldwork in these experimental research spaces. We argue that the constant negotiation of emotions and ethics is crucial to access, assess, and do fieldwork in research settings that do not adhere to feminist ideals, but nevertheless have gendered effects on women's and men's lives. Rethinking ‘the place of emotions in research’ (Bondi 2005, in Emotional Geographies, edited by Joyce Davidson, Liz Bondi, and Mick Smith, 231–246, Aldershot: Ashgate) through social laboratories forges instructive links across feminist/emotional geographies and social studies of science.     

“认知—情感—整体”三维视角下的遗产旅游地形象感知研究——以湘江古镇群为例

以湘江古镇群互联网旅游数据为研究对象，采用文本分析、主题分析和情感分析等方法，借助旅游地形象“认知—情感—整体”三维模型对遗产旅游地形象感知进行了探索。结果表明：①游客对湘江古镇群的认知形象以自然、场所/地域和活动为主，非物质形态记忆重心由饮食文化向历史文化偏移，环境生态记忆由模糊山水环境生态向具象历史文化空间记忆发展。②游客对古镇旅游设施与饮食文化积极感知最为强烈，影响湘江古镇群的消极情感形象最为重要的因素是门票价格贵、性价比不高等。③游客对湘江古镇群推荐与重游意愿普遍偏低，整体情感呈负性与正性情绪两极分化，正性情绪占比较高。     

The History of Emotions in Australia

In the last two decades, emotions have increasingly featured in Australian historical scholarship. This article reviews the history of emotions in Australia by examining the various ways in which historians have engaged with and mobilised the emotions in their research. It argues that, for most Australian historians, the emotions are a tool of investigation in projects with historical interests that are largely directed elsewhere. Historical scholarship in Australia suggests, then, that the emotions are most useful as a category of analysis in the service of a range of other historical agendas.     

Instrumental routes to emotional geographies

Emotional experiences and relationships have traditionally been marginalized in human geography despite their impact on all aspects of social life. We argue, however, that understanding emotions is crucial for appreciating how the world of human (inter)actions works. To develop this argument we address two key questions. First, we ask how it is possible for social scientists to access the intimate emotional content of human affairs. One answer to this lies in settings where the emotional dimensions of social relations are deliberately and routinely enhanced. The example we take is that of musical performance. Second, we consider what might be done with these emotional ways of knowing once they have been acquired. What relevance does emotional knowing and being have? To address this, we turn to the relatively neglected concept of social well‐being, and we outline some ways in which ‘musicking’ might be used to promote it. These include music as therapy; music as a way of enhancing quality of life; and music as a medium of empowerment.     

秦至西汉前期海盐县城址新探

关于秦至西汉前期的海盐县城址,目前学界有大金山北麓说、戚家墩说与甸山说三种观点,各有千秋,也各自存在若干值得商榷之处。查山古文化遗址1973年、2008年、2017年(N地块)和2018年(L地块)的4次考古发掘,为解决此问题提供了全新的线索与思路,即秦至西汉前期的海盐县城存在位于查山东侧的可能性。以流传于金山卫地区的拱北门石碑故事作为切入点,充分利用该地区地表采集的遗物遗存、现有考古工作报告,以及历史文献学、气象地质学等多学科数据资料与研究成果,对查山东侧新说加以论证,希冀能够裨益未来城址的实地勘探和精准定位。     

Cultural transmission in the ancient Near East: twenty squares and fifty-eight holes

Board games have a wide and complex distribution in the ancient world. Two board games from antiquity that were transmitted across the borders of empires and city states and played for nearly two millennia show only minor changes in the appearance of the board. This lack of branching for antique board games can be explained by the abstract characteristics of the games and the dominance of certain cultures in antiquity. A historical analysis of their transmission process supports this hypothesis.     

地方记忆:空间感知基点影响地方依恋的关键因素

本文研究了空间感知基点的改变影响地方依恋持续性的关键因素。研究表明:①一个地方进行空间要素的形式改建、位置移动或色彩变换会导致空间感知基点的变化,进而引发地方依恋的减弱或中断,因变化后的空间物质要素和人们的地方记忆不符,从而引起地方的不认同。②当环境感知基点的改变迎合了人们的心理或某些功能需求后,地方记忆对地方依恋的支配地位便受到影响,因而依恋不会显著降低且可能增强。③地方记忆包括童年记忆,校园记忆和成年记忆,且内容一般与休闲活动相关,其中前两类最不容受侵犯。     

The Mobile Politics of Emotions and Social Movement in Oaxaca,Mexico

In light of recent debates between affect and emotions in geography, this article focuses on how the emotional landscape of spatial struggles in Oaxaca articulated people together, thereby generating solidarities and a collective sociality offering the potentiality of interconnection that geographers of affect emphasize. Through an analysis of a women's march, I demonstrate how social movements move people, mobilizing them both physically and emotionally, with effects that go beyond a movement's political demands. Engaging with how emotions do movement‐building work means going beyond a focus on the relational construction of emotions and arguing instead for their collective agency, including their power to transform participants into activists. Highlighting the centrality of spatial struggles and emotions to the shifting, mobile politics of social movements brings into sharp relief the importance of a situated, historical analysis for theorists romanticizing the emancipatory possibilities of a revolutionary transnational articulation between social movements.     

Turkish ultra–nationalists under review: a study of the Nationalist Action Party

This article aims to study the phenomenon of the Turkish National Party (MHP) by reference to the ongoing theoretical debates on the subject of extreme right–wing parties. This is instrumental in finding out whether the MHP displays similar characteristics to its counterparts in Europe, and whether it is an extreme right, a fascist or a centre–right party. The primary hypothesis of this article is that the MHP features many similarities with its European counterparts and hence, is a member of the European extreme right–wing family. In order to test this hypothesis, firstly the historical development of the MHP is clarified. Secondly, the contemporary debates in the study of the extreme right–wing family and different approaches to it are presented. Finally, based on the common characteristics of the extreme right–wing parties in general, the aforementioned hypothesis is tested and verified. The main contention of this article is that the MHP shows all the characteristics of a European extreme right–wing party.     

旅游地映象、游客满意度及行为意向关系研究——以桂林七星公园为例

以桂林七星公园为案例地,采用因子分析凝炼了映象认知维度成分,验证其符合功能-混合-心理的变化趋势。其中,功能成分体现在对旅游服务及设施的感知上,混合成分体现在对自然资源环境、历史文化环境的感知上,心理成分体现在对地方社会环境的感知上。通过构建结构方程,发现对地方社会氛围的感知对于情感映象有正向显著的影响;旅游服务及设施对游客满意度具有最显著的影响,自然资源环境与历史文化环境也具有一定的作用;在满意度对行为意向有显著的正向作用条件下,认知映象各成分对游客行为意向产生间接作用。