The Function of the Historian

2017 ◽  
pp. 70-125
Author(s):  
Ramin Jahanbegloo ◽  
Romila Thapar ◽  
Neeladri Bhattacharya

In this section Romila Thapar reflects on the function of the historian in general and more precisely on her approach to history. Nationalist historians had opposed some interpretations of Indian history made by colonial scholars but many were left unquestioned. Her generation of historians challenged colonial historiography on a larger scale and this also brought them into opposing some nationalist interpretations. Among these was the periodization of Indian history by James Mill into Hindu, Muslim, and British periods, and the theory that ancient India was a golden age that declined in the medieval period under Muslim rule. This questioning opened up many debates on a range of themes in the method of writing history, such as, the definition of a historical fact, priorities in historical explanation, testing the reliability of the data, as well as the incorporation of fresh and different data from archaeology.

2011 ◽  
Vol 6 (1) ◽  
Author(s):  
Jonathan Ray

The medieval period in Spanish history has alternately been cast as a Golden Age of interfaith harmony and an example of the ultimate incompatibility of Muslim, Christian, and Jewish communities.  In this essay, I suggest that a better way to understand interfaith relations in medieval Iberia is to think about these religious communities in less monolithic terms.   With regard to Jewish-Christian relations in particular, factors such as wealth, social standing, and intellectual interests were as important as religious identity in shaping the complex bonds between Christians and Jews. 


2016 ◽  
Vol 5 (3) ◽  
pp. 342-354
Author(s):  
Jean A. Berlie

Purpose – The Macau Special Administrative Region (MSAR) of the People’s Republic of China (PRC) has a unique identity. This study is based on a long period of research undertaken between 1995 and 2014. Permanent residents, the Chinese of Macau and all other MSAR residents constitute a body of model “citizens” which makes their legal identity understandable in the MSAR’s present social and economic context. Macau’s legal identity is based on centuries of trade and commerce. In Article 5 of the first chapter (I-5) of the MSAR’s Basic Law, the “way of life” in Macau’s society and economy are recognized as part of the MSAR’s legal framework. However, social change may play an important role in Macau’s development. The purpose of this paper is to look at the legal corpus as though it was a physical body with rights and duties, but also capabilities based on the nationality and residence statuses of its citizens, its companies and other entities (which will be studied more specifically in following articles). Design/methodology/approach – This study has used the combined approaches of fieldwork carried out between 2010 and 2015, interviews, and questionnaires. Findings – Way of life and the concept of One Country, Two Systems are key points that contribute to Macau’s contemporary identity. Way of life in the Basic Law constitutes a complex matrix formulation based on a series of particular facts and cultural traits, which leads to a better legal definition of important concepts such as nationality and residency in the particular case of Macau. The Basic Law is the constitutional law of the MSAR, but “Chineseness” still dominates the locals’ identity from day to day. More than 65 percent of the interviewees in the survey asserted their “Chineseness.” However, both Chinese and Portuguese, will continue to be official languages of Macau until 2049. The MSAR’s Chinese society speaks Cantonese and increasingly Putonghua, but it does not seem concerned by communicating using the Portuguese language. Clayton’s thesis emphasized the “unique cultural identity” of the MSAR and wrote that what made the Chinese of Macau “different from other Chinese, is the existence of a Portuguese state on Chinese soil.” Portuguese cultural tolerance is not mentioned, but it is a historical fact that has influenced Macau’s legal identity. The MSAR’s government has done its best to harmonize Macau’s multicultural society and it has particularly protected the Sino-Portuguese way of life in Macau. Practical implications – To apply the law and maintain the existing harmony in its society and economy, legal actions have had to be taken by the Macau government and courts. The courts of the MSAR are structured in three levels and have final powers of adjudication, except in very narrow political areas. The judicial system includes the following courts, from the highest to the lowest: the Court of Final Appeal, the Court of Second Instance and the Court of First Instance (Tribunal de Primeira Instância). Originality/value – This research is unique inasmuch as studies of legal identities focussed on large regions such as the MSAR of China are rare.


PMLA ◽  
1980 ◽  
Vol 95 (3) ◽  
pp. 367-388 ◽  
Author(s):  
David J. Delaura

The neo-Catholic apologist Alexis Rio argued in 1836 that the idealism of medieval art was destroyed in the fifteenth century by a growing “paganism” and “naturalism.” Browning’s refutation in “Pictor Ignotus” of Rio’s defense of the Italian Pre-Raphaelites involved a severe distortion of the historical record. Rio’s thesis was widely debated in the late forties; above all, Charles Kingsley, whose definition of a “Protestant” realism was a direct response to the new ascetic theory, was a source of Browning’s more complex views of the fifties. “Fra Lippo Lippi” answers Rio, though its sensualism is only one component of Browning’s unstable doctrine. Browning’s polemical designs, which led him to play fast and loose with historical fact, explain both the iconoclasm and the conformity of the poem. Elsewhere, Browning’s endorsement of realism was limited by fear of an art that proclaims beauty to be its own self-sufficing end.


PMLA ◽  
1904 ◽  
Vol 19 (4) ◽  
pp. 583-592 ◽  
Author(s):  
Martha Hale Shackford

The history of the pastoral is a long history; perhaps no other manner of writing has exerted so wide an influence or held so deep a fascination. The words pastoral, idyllic, Arcadian still move us; they surround us with an atmosphere of charm; they encourage those moments that are unstrenuous; they recall us to an early and almost outgrown freshness of feeling. Yet, oftentimes, the poets of the Golden Age are regarded as mere literary alchemists by critics who cannot yield themselves to genuine poetic illusion, failing to recognize in that distant world the embodiment of really existent beauty. Pastoral has, in many cases, justly been a word of reproach and ridicule, a synonym for insipid creations, unreal in feeling, affected in style; but whether good art or bad it has appeared, Proteus-like, in numerous forms. Music, sculpture, and painting have used the pastoral motif; the Good Shepherd has been for twenty centuries, in the Christian church, a tender symbol of Divine Care; and in literature the pastoral has never really faded away, but has come back again and again with persistent appeal. It seems, therefore, that there must be in it some inherent beauty, some elemental greatness which deserves investigation and acknowledgment.


2018 ◽  
Vol 5 ◽  
pp. 44-94
Author(s):  
Faris Zwirahn

Christian-Muslim polemical exchanges and the relationship between the two faiths’ religious authorities in the medieval period were often rigid. One exchange between Christian theologians in Cyprus and Muslim theologians in Damascus is evidently polemical and exemplifies the difficult relations that occurred early in the fourteenth century and the nature of challenging religious arguments. That is The Letter from the People of Cyprus and Ibn Taymiyya’s response to it. This article offers a new analysis through the perspective of particular theoretical typologies of religious polemics. Accordingly, the article shows that these two polemicists adhere to multiple scriptural and rational tactics in support of their biased understanding of religious truth and the definition of impeccable revelations. It also shows that both theologians were involved in forceful and sometimes contradictory argumentative techniques.


2021 ◽  
Author(s):  
Valentí Rull ◽  
Teresa Vegas-Vilarrúbia ◽  
Juan Pablo Corella ◽  
Blas Valero-Garcé

Abstract The varved sediments of Lake Montcortès (central Pyrenees) have provided a continuous and well-dated high-resolution record of the last ca. 3000 years. Previous chronological and sedimentological studies of this record have furnished detailed paleoenvironmental reconstructions. However, palynological studies are only available for the last millennium, and the vegetation and the landscape around the lake had already been transformed by humans by this time. Therefore, the primeval vegetation of Montcortès and the history of its anthropogenic transformations remains unknown. This paper presents a palynological analysis of the interval between the Late Bronze Age (ca. 1100 BCE) and the Early Medieval period (820 CE), aimed at recording the preanthropic conditions, the anthropization onset and the further landscape transformations. During the Late Bronze Age (ca. 1100 BCE to 770 BCE), the vegetation did not show any evidence of human impact. The decisive anthropogenic transformation of the Montcortès catchment vegetation and landscape started at the beginning of the Iron Age (770 BCE) and continued during Roman and Medieval times in the form of recurrent burning, grazing, cultivation, silviculture, hemp retting and other human activities. Some intervals of lower human pressure were recorded, but the original vegetation never returned. The anthropization that took place during the Iron Age did not cause relevant changes in the sediment yield to the lake, but a significant limnological shift occurred, as manifested in the initiation of varve formation, a process that has been continuous until today. Climatic shifts seem to have played a secondary role in influencing catchment vegetation and landscape changes from the Iron Age onwards. These results contrast with previous inferences of low anthropogenic impact until the Medieval Period, at a regional level (central Pyrenees). The intensification of human pressure in Early Medieval times (580 CE onwards) has also been observed in Lake Montcortès, but the overall anthropization of its watershed had already commenced a couple of millennia before, at the beginning of the Iron Age. It could be interesting to verify whether the same pattern – i.e., Late Bronze “pristinity”, Iron Age anthropization and Early Medieval intensification of human pressure – may be a recurrent pattern for mid-elevation Pyrenean landscapes below the tree line. This pattern complicates the definition of the “Anthropocene”, as it adds a new dimension, i.e., elevational diachronism, to the anthropization of mountain ranges, in general.


ULUMUNA ◽  
2016 ◽  
Vol 20 (1) ◽  
pp. 177-208
Author(s):  
Fathurrahman Muhtar

The decline of Islamic science is seen as impacts of al-Gazālī’s criticism to philosophy and controversy surrounding the thought of al-Gazālī and Ibn Rushd. During the Golden Age in the medieval period, Muslim scholars and philosophers had been the world references for science and technology development. They lost this legacy because they embraced orthodoxy rather than rationality. Al-Gazālī had written a book called Tahāfut al-Falāsifah (The Collapse or Inconsistence of the Philosophers) which criticised Islamic philosophers especially Ibn Sīnā and Al-Fārābī. Later after the death of al-Gazālī, Ibn Rushd wrote book tahāfut al-tahāfut which commented on al-Gazālī’s book Tahāfut al-falāsifah. It was arguing over Muslims should advance in science and technology in this modern era as it was evident during the Golden Age Islamic Era (the 7th up to the 13th centuries) whereby Muslims were the world references in science and technology development. However, after the period Muslims abandoned rationality and have remained so up to the present. This situation caused Islamic thoughts to move from rationality to orthodoxy. Al-Gazālī has been considered as the cause of the decline in Islamic Thought as he critiqued Islamic philosophers especially Ibn Sīnā and al-Fārābī in his book Tahāfut al-Falāsifah. Later Ibn Rushd wrote book Tahāfut al-Tahāfut which commented on al-Gazālī’s book Tahāfut al-Falāsifah. DOI: http://dx.doi.org/10.20414/ujis.v20i1.804


2011 ◽  
Vol 39 (3) ◽  
pp. 346-383
Author(s):  
Rebecca Fantauzzi

AbstractThis paper begins by tracking the history of piracy from Greek and Roman times, to the Golden Age of piracy, into modern day. It also looks at the motivations for becoming a pirate and the “piracy cycle.” The paper then moves into a discussion of how piracy has influenced the law, such as its impact on Universal Jurisdiction and international treaties like the UN Convention on the Law of the Sea; however, a stable definition of what constitutes “piracy” has become troublesome, even with the abundance of legal sources related to the subject. The paper then moves into a discussion of three US court cases dealing with the issue of piracy: the first from the Golden Age of piracy, the second in the early part of this century showing how piracy is not always prosecuted in the traditional sense, and finally with the case of the famous pirate the US Navy SEALS captured during the rescue of Captain Richard Phillips of the Maersk Alabama. Finally, the paper concludes the discussion using the modern day situation of Somalia to show how the “piracy cycle” is still capable of explaining what draws people to piracy, how that particular situation has been combated by the international community, and how neighboring countries, like Kenya, are using their own court systems to the advantage of the rest of the world.


2021 ◽  
Vol 44 (2) ◽  
pp. 551-553
Author(s):  
Margaret Rich Greer

Reseña de Tragic Drama in the Golden Age of Spain. Seven Essays on the Definition of a Genre de Henry W. Sullivan. 


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