Call For Papers -- Emotions in Russian History and Culture

Thu Apr 26 17:00:46 UTC 2007

Игорь Алексеевич, вечер добрый,
еще одна конференция по эмоциям, на этот раз поближе :). 
С уважением,
Татьяна

26.04.07, 16:47, Sandra Evans <sandra.evans at UNI-TUEBINGEN.DE>:

> Dear SEELANGerS,
> Following is a call for papers for an upcoming conference on "Emotions in
> Russian History and Culture" in English and Russian. You will find  
> application details and contact information at the end of each  
> announcement.
> Best regards,
> Sandra Evans
> University of Tuebingen
> Emotions in Russian History and Culture
> Emotions are one of the most powerful forces in history and culture. At the
> same time they are one of the most difficult to get at. When the Humanities
> and Social Sciences first turned to emotions in the late 1930s, they viewed
> them as culturally universal and timeless. For example, Norbert Elias in his
> *The Civilizing Process* (1939) presents modernity as a process of affect
> control, but does not allow for an understanding of affect as a constructed
> category that changes over time. Likewise for Lucien Febvre the emotions had
> a place in history and therefore deserved a place in historiography, but
> they had no history (see his famous article "Sensibility and History: How to
> Reconstitute the Emotional Life of the Past," 1941; "La sensibilité et
> l'histoire. Comment reconstituer la vie affective d'autrefois"). This
> universalist paradigm was challenged during the 1970s when American
> anthropologists began uncovering an enormous variety of emotional expression
> in different cultures. Catherine Lutz in *Unnatural Emotions: Everyday
> Sentiments on a Micronesian Atoll and Their Challenge to Western
> Theory *(1988)
> showed how Ifaluk males cried profusely?not as an expression of grief, but
> rather as a means of marking status difference: the higher up in the social
> hierarchy his interlocutor, the more tears an Ifaluk shed. Lutz concluded,
> "emotional experience is not precultural but preeminently cultural" (p. 5).
> In the late 1980s another paradigm change was ushered in. The findings of
> such experiment-based life sciences as neurobiology and cognitive psychology
> began casting doubt on the social constructionist, cultural relativist
> approach that had been dominant during the preceding decade. The life
> sciences inspired a revival of universalism that left few questions of the
> Humanities untouched?free will and memory, to name two. Over the past few
> years, the initial enthusiasm about the applicability of the life sciences
> in the Humanities has given way to a more sober attitude. William
> Reddy in *The
> Navigation of Feeling: A Framework for the History of Emotions* (2001)
> provides a synthetic approach that joins the findings of constructionist
> anthropology and the universalist life sciences and on this basis develops
> the most elaborate theory of a history of the emotions that we have to date.
>    Humanities research on emotions now is in full swing; some have identified
> an "emotional turn." This emotional turn is just beginning to reach Russian
> studies. The aim of our joint French-German-Russian conference is to bring
> together works-in-progress on emotions in Russian history and culture, to
> invite rereadings from an emotions perspective, and to spawn new research in
> this exciting new field. We deliberately encourage submissions on all
> periods of history. The geographic focus of the conference is a broadly
> conceived geographic-cultural space of the former Soviet Union.
>    The following is a?by no means exhaustive?list of issues papers might touch
> upon:
> - Cultural representations of emotions. How did cultural products (from
> literature, theater, film, visual arts, music, and others) represent
> emotions? What was the relationship between these representations and the
> construction of emotions in other fields, such as the sciences (psychology,
> medicine)? How did translation and cultural transfer (e.g. with Western
> Europe) impact Russian representations of emotions? And what was Russia's
> contribution to cultural representations of emotions in other countries?
> - Emotional response to cultural products. What kinds of emotional responses
> did cultural products elicit in cultural consumers? Which strategies did
> writers and others employ in order to induce the emotional reactions they
> intended? What, in short, can be gained from factoring emotions into
> cultural reception, such as the sociology of reading?
> - Genealogies of emotions. Many emotions at some point were "silent"
> entities?physical rather than verbal, experienced rather than named. How was
> this silence broken? How, for instance, do we account for the fact that
> soldierly "fear" hardly entered the record of the War of 1812 but was all
> over memoirs and diaries surrounding the First World War?
> - Emotions as objects of "scientific" disciplines. How did various
> disciplines (e.g. psychiatry, philosophy, ethnography) construct emotions as
> objects of scientific inquiry? How did scientific inquiry constitute
> emotions as "real" entities, how exactly?by means of which strategies,
> maneuvers, and operations?did sciences achieve the reification of emotions?
> - Dispassionate passion: scientific discovery and emotions. Since the
> nineteenth century scientific research has presented itself as objective,
> value-free, and empirically grounded?in short, as being independent of
> emotions. At the same time and paradoxically, fervent passion for a field is
> seen as an unabashedly positive characteristic of the researcher. A close
> reading of purportedly objective scientific presentations or theories can
> reveal how emotions work their way back into the texts of science.
> - Construction of communities around emotions. Many national, ethnic,
> gender, and religious communities maintain images of themselves as being
> united by distinct emotional styles or essential emotional qualities.
> Nineteenth-century Slavophiles, for example, viewed themselves as having
> more "soul" and being more emotional, and emotional in specific ways, than
> their Westernizing counterparts. What can be said about the identity
> construction of various communities via emotions? What was the role of
> distancing from purported antipodes, or, how did "the Other" figure in these
> identity constructions?
> - Affect control and the "civilizing process." If the thesis (pace Norbert
> Elias) that becoming modern means controlling one's affects has some
> validity, what can Russia's twisted path to modernity contribute to this
> story?
> - Begriffsgeschichte of emotions. How can we describe diachronically the
> changing semantics of emotional concepts (e.g. khandra, toska, liubov')?
> What can a causality-oriented history?a history with an interest in the
> "Why?" question?contribute to an explanation of the ruptures in this
> semantics?
> - Emotional education. How do different socializing institutions?from
> families and friends to schools and the Party?instil distinct emotional
> norms? How do these emotional norms overlap and conflict with emotional
> norms instilled in other contexts, how, in short, do different "emotional
> regimes" (William Reddy) and "emotional communities" (Barbara Rosenwein)
> interact?
> - Emotions and historical actions. How did emotions structure human actions,
> e.g. in a meeting of two heads of state or a battle during a war? How can we
> approach this question, given that emotions are often referred to obliquely
> or indirectly?
> - Emotions and historical memory. Once it has turned into history, time?in
> its myriad man-made divisions, from "hours" to "epochs"?is often remembered
> by distinct emotional characteristics. For example, in official Soviet
> discourse of the 1930s the year 1935 stood for merriment (cf. Stalin's
> dictum, "Life has become more joyous, comrades, life has become easier!")
> while 1937 signified general angst and concrete fear of enemies. How do
> temporal units get ascribed emotional epithets? What consequences does this
> have? How, for instance, are generations constituted who remember the late
> Soviet Union as a time of emotional "warmth"? And what does "warmth" mean
> here?
> *Organizational Information*
> The organizers have applied for funding at the Centre franco-russe en
> sciences humaines et sociales de Moscou (CFRSHS) and Deutsches Historisches
> Institut Moskau (DHI). Pending approval of this funding, the conference will
> take place on the premises of CFRSHS and DHI at Institut nauchnoi
> informatsii po obshchestvennym naukam Rossiiskaia Akademiia Nauk (INION RAN)
> in Moscow. The sponsoring institutions would cover the costs for travel and
> accommodation of all participants.
> Conference date: 2-5 April 2008.
> Abstracts in Russian or English (maximum length: 500 words) of the paper you
> intend to give should be sent to* emotionshistory at mail.ru*
> Your abstract should include your email address and institutional
> affiliation, the title of your intended paper, and the abstract text.
> Deadline for submission of abstracts: 1 July 2007.
> Notification of applicants: no later than September 2007.
> Chosen participants will then be asked to submit article-length (at a
> maximum of 10,000 words) original papers in Russian or English no later than
> 1 February 2008. The papers will be precirculated among all participants so
> that there is ample time to read them before the conference.
> The papers will be grouped in thematic panels. Paper presentations at the
> conference will be limited to 15 minutes. At each panel one conference
> participant will moderate and comment briefly on the papers. The working
> language of the conference is Russian?no translation services.
> After the conference authors will rework their papers for publication in a
> volume to appear in 2009.
> We are looking forward to reading your proposals!
> Conference organizers:
> - Marc Elie, Ph.D. (Centre franco-russe en sciences humaines et sociales de
> Moscou) (marc.elie at inion.ru )
> - Jan Plamper, Ph.D. (University of Tübingen) (jan.plamper at uni-tuebingen.de)
> - Prof. Dr. Schamma Schahadat (University of Tübingen) (
> schamma.schahadat at uni-tuebingen.de
> ?????? ? ??????? ??????? ? ????????
> Call For Papers
> ?????? ? ???? ?? ????? ?????????????? ??? ? ??????? ? ????????. ? ??  
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> ????????????. ????????, ? ????? ????? «??????? ???????????» (1939)  
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> ??????????????? ??????????
> ???????????? ?????? ?????? ?? ?????????????? ? Centre franco-russe en  
> sciences humaines et sociales de Moscou (CFRSHS), ? ????? ? Deutsches  
> Historisches Institut Moskau (DHI). ? ?????????????? ????, ??? ??????  
> ????? ????????, ??????????? ??????????? ????????? ? ?????????? CFRSHS  
> ? DHI ? ????????? ??????? ?????????? ?? ???????????? ?????? ??????????  
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> ??????????? ?????, ????????????????? ??????????????, ???????? ?  
> ???????? ??????????????? ??????? (??????????? 500 ????). ??????  
> ??????????? ?????? ? ??????????? ???? ?? ??????:
> emotionshistory at mail.ru ????????? ??????????? ???????? ?????? ? 1 ???? 2007.
> ????? ?????????? ????????? ?? ??????? ???????? 2007 ?. ??????????  
> ????? ?????????? ??????? ????? ?? ?????????????? ? ?? ??????????? ?  
> ???????? ?????????? ??????? ? ????? ?????? (?? ????? 10.000 ????) ??  
> ??????? ??? ?????????? ????? ?? ????? 1 ??????? 2008 ?. ??????? ?????  
> ????????? ?????????? ? ???, ????? ???? ?????????? ??????? ??  
> ???????????? ? ???? ?? ?????? ???????????.
> ??????? ????? ????????????? ???????????. ?? ??????????? ??????? ??  
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> ????? ??????????? ?????? ??????? ??????????? ???????????? ???? ??????  
> ??? ????????, ??????? ??????????? ???????????? ? 2009 ????.
> ?? ? ??????????? ???? ???? ??????!
> ???????????? ???????????:
> Marc Elie, Ph.D. (??????-?????????? ????? ???????????? ? ????????????  
> ???? ? ??????) (marc.elie at inion.ru)
> Jan Plamper, Ph.D. (??????????? ????????) (jan.plamper at uni-tuebingen.de)
> Prof. Dr. Schamma Schahadat (??????????? ????????)  
> (schamma.schahadat at uni-tuebingen.de)
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