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This book deals with the way historical genres are theorized and practiced in the twenty-first century. In the context of the freedoms inspired by postmodernism and enabled by the development of innovative textual and graphic platforms, new theories of history view genres as flexible living forms that inspire more creative and experimental representations of the past. New ways of articulating history compete with the traditional model of historical prose. Acknowledging the current diversity in theories and practices, and assuming the historicity of historical genres, this book engages the reality of historical genres today and explores new directions in historical practice by examining these new forms of representing the past. Thus, without denying the validity of traditional and conventional forms of history (and arguing that these forms remain valid), this book surveys the production of what might be considered new historical genres practiced today, in which the idea of "practical past" is put in practice. Preceded by the introduction and two theoretical articles on historical genres, some of the new forms of history analysed in this book are: historical re-enactments, gaming history, social media, graphic narratives and first-person narratives of, memoirs of trauma, and film-history. This book was originally published as a special issue of Rethinking History.
This innovative study explores the emergence, survival, and continued cultural importance of historical texts considered to be 'classics'.
Role-play as a Heritage Practice is the first book to examine physically performed role-enactments, such as live-action role-play (LARP), tabletop role-playing games (TRPG), and hobbyist historical reenactment (RH), from a combined game studies and heritage studies perspective. Demonstrating that non-digital role-plays, such as TRPG and LARP, share many features with RH, the book contends that all three may be considered as heritage practices. Studying these role-plays as three distinct genres of playful, participatory and performative forms of engagement with cultural heritage, Mochocki demonstrates how an exploration of the affordances of each genre can be valuable. Showing that a player’s engagement with history or heritage material is always multi-layered, the book clarifies that the layers may be conceptualised simultaneously as types of heritage authenticity and as types of in-game immersion. It is also made clear that RH, TRPG and LARP share commonalities with a multitude of other media, including video games, historical fiction and film. Existing within, and contributing to, the fiction and non-fiction mediasphere, these role-enactments are shaped by the same large-scale narratives and discourses that persons, families, communities, and nations use to build memory and identity. Role-play as a Heritage Practice will be of great interest to academics and students engaged in the study of heritage, memory, nostalgia, role-playing, historical games, performance, fans and transmedia narratology.
The Reception of Northrup Frye takes a thorough accounting of the presence of Frye in existing works and argues against Frye's diminishing status as an important critical voice.
E. H. Carr wrote, "study the historian before you begin to study the facts." This book approaches the life, work, ideas, debates, and the context of key 20th- and 21st-century historians through an analysis of their life writing projects viewed as historiographical sources. Merging literary studies on autobiography with theories of history, it provides a systematic and detailed analysis of the autobiographies of the most outstanding historians, from the classic texts by Giambattista Vico, Edward Gibbon and Henry Adams, to the Annales historians such as Fernand Braudel, Philippe Ariès and Georges Duby, to Marxist historians such as Eric Hobsbawm and Annie Kriegel, to postmodern historians such as Carolyn Steedman, Robert A. Rosenstone, Carlos Eire, Luisa Passerini, Elisabeth Roudinesco, Gerda Lerner and Sheila Fitzpatrick, and to "interventional" historians such as Geoff Eley, Jill Ker Conway, Natalie Davis and Gabrielle Spiegel. Using a comparative approach to these texts, this book identifies six historical-autobiographical styles: humanistic, biographic, ego-historical, monographic, postmodern, and interventional. By privileging historians' autobiographies, this book proposes a renewed history of historiography, one that engages the theoretical evolution of the discipline, the way history has been interpreted by historians, and the currents of thought and ideologies that have dominated and influenced its writing in the 20th and 21st centuries.
Explores Herodotus' Histories in dialogue with contemporary philosophical debates. Combining close readings, reader reception, and genre studies, it expands our understanding of Herodotus' context and restores the Histories' place in Presocratic thought. In addition, the book elucidates philosophy's subsequent engagement with Herodotus' Histories.
History in the Soviet Union was a political project. From the Soviet perspective, Buryats, an indigenous Siberian ethnic group, were a "backwards" nationality that was carried along on the inexorable march towards the Communist utopian future. When the Soviet Union ended, the Soviet version of history lost its power and Buryats, like other Siberian indigenous peoples, were able to revive religious and cultural traditions that had been suppressed by the Soviet state. In the process, they also recovered knowledge about the past that the Soviet Union had silenced. Borrowing the analytic lens of the chronotope from Bakhtin, Quijada argues that rituals have chronotopes which situate people within time and space. As they revived rituals, Post-Soviet Buryats encountered new historical information and traditional ways of being in time that enabled them to re-imagine the Buryat past, and what it means to be Buryat. Through the temporal perspective of a reincarnating Buddhist monk, Dashi-Dorzho Etigelov, Buddhists come to see the Soviet period as a test on the path of dharma. Shamanic practitioners, in contrast, renegotiate their relationship to the past by speaking to their ancestors through the bodies of shamans. By comparing the versions of history that are produced in Buddhist, shamanic and civic rituals, Buddhists, Shamans and Soviets offers a new lens for analyzing ritual, a new perspective on how an indigenous people grapples with a history of state repression, and an innovative approach to the ethnographic study of how people know about the past.
The encounter of indigenous history-making tradition with Western historical practice has been long neglected in Southeast Asian scholarship. Theara Thun offers one of the first critical and systematic studies of the interface between these two distinctive modes of historical presentation and their impacts on society. By examining historical discourses on Cambodia through the precolonial, colonial, and post-independence years, he presents a compelling account of indigenous scholars, with varying perspectives, who advocated competing versions of history. Thun argues that new discourses about national history emerged by drawing on, reconfiguring, combining, or, in many cases, rejecting older discourses of precolonial historical scholarship. Epistemology of the Past examines how certain types and forms of historical knowledge are created, understood, and used within a given context and how that knowledge has evolved over time. The book brings together and critically explores a large collection of original manuscripts and printed texts—notably, Khmer chronicle manuscripts and colonial-era works of French scholar-officials. Thun’s analysis discloses multilayers of intellectual traditions and diverse views of Cambodian and, more broadly, Southeast Asian scholars engaging with European colonial scholarship. In addition to contributing to the multidisciplinary field of Cambodian and Southeast Asian studies, Epistemology of the Past will be essential reading for those interested in intellectual history, transculturation, historiography, intertextual studies, narrative studies, literature, colonialism, and nationalism.
Between c.250 and c.650, the way the past was seen, recorded and interpreted for a contemporary audience changed fundamentally. Only since the 1970s have the key elements of this historiographical revolution become clear, with the recasting of the period, across both east and west, as ‘late antiquity’. Historiography, however, has struggled to find its place in this new scholarly world. No longer is decline and fall the natural explanatory model for cultural and literary developments, but continuity and transformation. In addition, the emergence of ‘late antiquity’ coincided with a methodological challenge arising from the ‘linguistic turn’ which impacted on history writing in all eras. This book is focussed on the development of modern understanding of how the ways of seeing and recording the past changed in the course of adjusting to emerging social, religious and cultural developments over the period from c.250 to c.650. Its overriding theme is how modern historiography has adapted over the past half century to engaging with the past between c.250 and c.650. Now, as explained in this book, the newly dominant historiographical genres (chronicles, epitomes, church histories) are seen as the preferred modes of telling the story of the past, rather than being considered rudimentary and naïve.
The first systematic study of the practice of royal self-coronations from late antiquity to the present.