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ArgumentaireOver the two last decades, the relations between social history and the history of emotions have&#160;been strongly reexamined. To a classical approach that considered emotional communities as the&#160;reflect of social classes, groups, or circles, responded a cultural approach exploring the transversal&#160;dimension of emotional community.&#160;History of emotions has progressively moved its focus away from the institutions to explore the&#160;actors&#8217; ability to navigate between the moral, religious and political constraints put on their&#160;emotions. If studies on emotionology particularly insisted on the institutional control of&#160;communities in the way their members privately and publicly expressed their basic emotions &#8211; and&#160;in defining acceptable and unacceptable emotions &#8211; as a form of social control, William Reddy&#160;invites to consider the normative order for emotions established by political regimes as a more or&#160;less strict system. Indeed, &#8216;emotional regimes&#8217; can cope with deviant emotions and even absorb&#160;such deviance in creating space, time and opportunity to catalyze emotives in appropriate&#160;&#8216;emotional refuges&#8217;, a seclude private or secret social area. By definition, emotional regimes need&#160;to let a room open for useful deviance. In a same political area, emotives are usually part to different&#160;completing, overlapping or conflicting emotional regimes to which they adapt, struggle or play with.Doing so history of emotions progressively meets social history. According to Barbara Rosenwein,&#160;an emotional community is &#8216;a system of feeling&#8217; based on a &#8216;social community&#8217;, i.e. a relational&#160;group of people sharing the same economic, social, political interests. This community could be&#160;socially diverse and was not exclusive. An individual could also belong to several emotional&#160;communities, based on the different moments of her/is life, and the different interests s/he&#160;defended when s/he performed her/is emotions. This multiple communities would gradually&#160;overlap: household, family, neighborhood/parish, association, club, city, nation etc. Such&#160;communities do not necessarily complete each other. They can strongly compete and clash, and&#160;the dynamic aspect of emotions that can only be properly understand in the specific context within&#160;which they were expressed. Doing so, historians can, and have to comprehend and appropriate the&#160;field of emotions in a permanent discussion with psychologists, sociologists and anthropologists.&#160;Belonging to several emotional communities can generate political issues. It can, at some point,&#160;undermine an emotional regime. It also participates to a dynamic dominant norm that allowscertain emotional practices and adaptations, while banning others and thus creating some&#160;emotional suffering. It is a central dimension of the permanent reconfiguration of emotional&#160;regimes.Focusing on emotives, Reddy&#8217;s work actually invites social historians to engage even more with&#160;history of emotions. Microhistory &#8211; which is today the dominant methodology for global historians&#160;&#8211; refutes given-social categories and aims to identify the different circles of belonging of historical&#160;actors from the process of social bonding in which they engaged. Individuals belonged to several&#160;more or less official relational communities at a same time. While operating, at least from the early&#160;modern period, in a global world of which social, cultural, religious and linguistic bonds were more&#160;and more diverse, they developed strategies of emotional coexistence that at some point totally&#160;challenged religious and cultural narratives about the allegedly &#8216;clash of civilizations&#8217;, and our own&#160;academic fields based on regional areas. Both, the commensurability and incommensurability of&#160;emotions/emotionology/emotional regimes can be explored in many different historical topics&#160;from the social bonding in war zone to daily economic interactions, from urban catastrophes to&#160;history of immigration, etc.In this workshop, we have invited scholars to:Reinvestigate social relationships through the prism provided by the history of emotions;Question the religious and cultural divisions of the world from the perspective of emotions&#160;studies in a crosscultural and/or interreligious context;Focus on and emphasize the multiple emotional communities to which an individual can&#160;possibly belong in a given crisis context, and analyze the different possible combinations&#160;of these emotional/social circles;Address the issue of integrating the history of emotions in the methodology of (global)&#160;microhistory.ProgrammeWelcome and introduction, 9h-9h15David Do Pa&#231;o&#160;| Sciences Po, CHSPGuillaume Piketty&#160;| Sciences Po, CHSPPanel 1: News and New Emotions, 9h15-10h45Maria Ferenc | University of Warsaw:&#160;&#8220;Warsaw Jews facing news about the Holocaust&#8221;.Paul-Arthur Tortosa | European University Institute in Florence et Universit&#233; de Strasbourg: &#8220;Fears of an epidemic or epidemic of fear&#8221;.Coffee break, 10h45-11hPanel 2: Emotion, Social Norms and Childhood, 11h-13hMonika Ba&#225;r | Leiden University ERC-funded project Rethinking Disability: &#8220;Disabling Emotions and Emotionalizing Disability&#8221;.Mary Hatfield | University College Dublin:&#160;&#8220;The Happy Irish Child: Emotion as a Tool for Medical and Educational Assessment in Nineteenth&#160;Century Ireland&#8221;.Elena Rizzi | European University Institute:&#160;&#8220;L&#8217;art &#224; l&#8217;&#233;cole. Painting Mural Decorations in Parisian Schools in the 1930s: Images between Political and&#160;Emotional Communities&#8221;.Lunch, 13h-14h15Panel 3: Silent emotions, 14h15-15h45Karsten Lichau | Max Planck Institute for Human Development in Berlin:&#160;&#8220;How to feel silence? Learning political emotions in the history of the minute&#8217;s silence&#8221;.Eleni Braat | Utrecht University:&#160;&#8220;Secret emotional communities. Dividing and uniting loyalty in Dutch and Greek intelligence&#160;communities, 1960s-2000&#8221;.Coffee break, 15h45-16hPanel 4: Emotions and Families, 16h-18hBritta McEwen | Creighton University, Omaha:&#160;&#8220;Shame, Sympathy, and the Single Mother in Vienna, 1880-1930&#8221;.Nisrine Rahal | University of Toronto:&#160;&#8220;Love is Political: The Ideal of Love During the Revolutionary 1840s in the German&#160;Confederation&#8221;.Maria Adamopoulou | European University Institute in Florence:&#160;&#8220;Getting emotional, but for different reasons: tracing feelings in the testimonies of Greek guest&#160;workers in West Germany (1960-1989)&#8221;.18h Conclusions