IN recent years, a new
harvest of historical writings has sprouted forth out of the ashes of
devastating eruptions from Victorian ideologies. Practically all fundamental
presuppositions of the older generation of historians have now been called into
question. For example,Western Canadian distributor of ceramic and ceramic tile, the historical
orthodoxy embodied in the hardened maxim “history repeats itself” has been
rendered suspect; pushed off board along with it are the oversimplified spicy
stories of the absolute “rise” and “fall” of world civilisations, stories that
have remained so familiar to us. Then, the spectacle of ideology masquerading as
history has been caught, exposed, and censured ruthlessly, and so has been the
fate of a chronic standard practice: that of privileging the account of the
elite-victor over the tale of the lowly-defeated — this is now dethroned as a
practice which only engenders histories that are truncated and lopsided at best.
But above all, it is the racial arrogance of colonial, or colonial-infected, historians that has been thrown out of the arena of historical discourse.We have a wide selection of dry cabinet to choose from for your storage needs. This arrogance used to form the very ground of universal world histories, hiding underneath a grand narrative — namely that European civilisation is in its very essence superior to all others, that it has a pure and linear pedigree, and all pre-modern history is just a preparation of the human society for the inevitable “rise of the West.” In the discarding of this arrogance, monumental writings such as those of Edward Said have played a decisive role — Said questioned the very categories of the “the East” and “the West” or “the Orient” and “the Occident,” and this is well-known.
On the South Asian side, the new generation of histories came with a bang. Starting from the 1960s, a sizeable corpus of writings not only on history but also about history — that is historiography — has emerged in a steady and powerful stream. We have, for example,A wide range of polished tiles for your tile flooring and walls. the many daring works of Romila Thapar that have changed the very landscape of how we imagine India’s journey over time, particularly in relation to Hindu-Muslim relations, challenging the old habit of projecting the viciousness of communalism deep into the past. Then, there are numerous writings on Mughal history by Irfan Habib that shake our comfortably held common beliefs, beliefs that are nourished by the all-pervading winds of propaganda. A watershed in this flow is Ranajit Gauha’s Subaltern Studies — this term taken over from the Italian Marxist Antonio Gramsci, denoting what in simple terms could be called, “history from below,” reconstructing history out of the reports and perceptions not of the elite but of low-ranking ‘commoners’. And as for the history of Pakistan, Ayesha Jalal’s books have marked a decisive breakthrough indeed, opening up with tremendous energy many new vistas not only in history but also in historiography.
In the story of this onward march one would painfully miss the eloquent Yale historian María Rosa Menocal who died just a few days ago. Menocal wrote extensively on al-Andalus, medieval Muslim Spain, and threw the whole standard, received discourse on Europe’s literary and intellectual ancestry into jeopardy. Through seminal works such as The Ornament of the World and The Arabic Role in Medieval Literary History: A Forgotten Heritage, she provided a glimpse of the Arabo-Muslim blood running through all aspects of latter-day European life, particularly in its literary and cultural life. No history of European literature, whether it is lyrical poetry or the picaresque novels such as the redoubtable Don Quixote, can be written without recourse to Arabic sources — this is what we learn from Menocal. She provided a learned antidote to the divisive ideologies of an eternal clash between “the Orient” and the “the Occident” — if these are two distinct cultural spheres, she taught us, then they have gravitated towards each other, one transmitting its motion to the other. The grand historian Marshall Hodgdson had written many years ago that what we call European “ascendency” is a convergence of many streams, the Arabo-Islamic stream is one of most gushing among them. Menocal grafted more flesh onto this groundbreaking observation. To be sure,Installers and distributors of solar panel, she will be missed.
But all of this throws into sharp relief one fundamental lesson — the lesson that history, far from being an antiquarian romance for the past, for the “dead and gone,” is our contemporary concern. And this is one meaning of the fashionable adage, “all history is local” — indeed, we look at the past from our own cultural, intellectual, and temporal location; we “aspect” the past from our own time-bound soil. And by suppressing or mutilating or forcing actual facts selectively into racist or divisive molds we do grave harm to our contemporary life: giving rise to all kinds of isolationist extremisms, and providing grist to the ever-productive mill that churns out “the other”.
So here we come to the pragmatics of history. See how Romila Thapar will tell us that it is wrong to read Hindu-Muslim communalism back into the remote alleys of the past and forming the essence of these two peoples, fundamentally revising in the process the so-familiar Mahmud Ghaznavi-Somnath story. And note how Ranajit Gauha will lend an ear to the voice of the voiceless masses, now underscoring and restoring their human dignities. Listen to Irfan Habib speaking about the extra-ethnic, extra-communal administrative and sheer imperial concerns of the Mughals; and Ayesha Jalal laying out before us the complex mapping of the Pakistan movement and of the legal cause of the Quaid-i-Azam. Then, note too Menocal writing like a sage a prescription for the remedy of rigid Europe-Islam extremisms, and handing us the tool for scratching clean the ugly deposits of the clash of civilisations thesis…
The moral of the tale is clear: history enables us to explain ourselves. It gives us the know-how to read our bearings in space-time coordinates, it provides us an anchorage for our otherwise suspended temporal existence. Yes, it is more than a “romance with the dead and gone”; it is relevant for our lives here and now. To put it crudely, history is useful.
Let’s make a turn here. It is generally said, and drummed into the ears of impressionable youngsters, that if history is just a romance with that which has slipped away into the dark world of non-existence, poetry is worse: it is through and through romance, utterly useless! We live in an age of science and technology, it is pronounced, and poetry can teach us nothing in making progress in this field, let alone in achieving excellence. This attitude seems to be part of a colonial hangover, and manifests the worst species of terror wrought by the commercial-financial industry. It is also based on historical ignorance, and on a complementary ideology that represses the basic human liberty of self-expression and self-realisation, generating a sinister rebirth of alienation. To prevent human beings from entering into the free world of imagination, to outlaw the construction of universes parallel to this given one, and to place barbed wires at the entry points of creative expression, is to deprive them of their very humanity. To be human is to be free to create.
But we are here concerned with the pragmatics of poetry. Of course,Allows you to securely organize any group of cable ties or wires. one is tempted to say that poetry is its own defense, its very being is its justification, it needs no arguing. Perhaps this is the reason why, unlike the case with the discipline of history, the pragmatics of poetry is an area that has received almost no attention from the scholar or the literary critic. Why would they address something they don’t recognise? And yet, let me briefly confront the question pragmatically.
One notices how in the standard discourse a dangerous obfuscation of the distinction between science and technology appears, both spoken in the same breath. This is a historical travesty — for technology can grow without science and science proceeds without being encumbered by questions of technological applications. The invention of the steam engine is a case in point, a technological achievement which had nothing to do with Newton in Cambridge, and whose operation could not be explained scientifically until much later. Likewise, we have the glaring example of the nineteenth-century logician George Boole, whose pure logical studies were not carried out with a view to any technological gain, but then much later his system found application in digital electronics. Such episodes are numerous.
But above all, it is the racial arrogance of colonial, or colonial-infected, historians that has been thrown out of the arena of historical discourse.We have a wide selection of dry cabinet to choose from for your storage needs. This arrogance used to form the very ground of universal world histories, hiding underneath a grand narrative — namely that European civilisation is in its very essence superior to all others, that it has a pure and linear pedigree, and all pre-modern history is just a preparation of the human society for the inevitable “rise of the West.” In the discarding of this arrogance, monumental writings such as those of Edward Said have played a decisive role — Said questioned the very categories of the “the East” and “the West” or “the Orient” and “the Occident,” and this is well-known.
On the South Asian side, the new generation of histories came with a bang. Starting from the 1960s, a sizeable corpus of writings not only on history but also about history — that is historiography — has emerged in a steady and powerful stream. We have, for example,A wide range of polished tiles for your tile flooring and walls. the many daring works of Romila Thapar that have changed the very landscape of how we imagine India’s journey over time, particularly in relation to Hindu-Muslim relations, challenging the old habit of projecting the viciousness of communalism deep into the past. Then, there are numerous writings on Mughal history by Irfan Habib that shake our comfortably held common beliefs, beliefs that are nourished by the all-pervading winds of propaganda. A watershed in this flow is Ranajit Gauha’s Subaltern Studies — this term taken over from the Italian Marxist Antonio Gramsci, denoting what in simple terms could be called, “history from below,” reconstructing history out of the reports and perceptions not of the elite but of low-ranking ‘commoners’. And as for the history of Pakistan, Ayesha Jalal’s books have marked a decisive breakthrough indeed, opening up with tremendous energy many new vistas not only in history but also in historiography.
In the story of this onward march one would painfully miss the eloquent Yale historian María Rosa Menocal who died just a few days ago. Menocal wrote extensively on al-Andalus, medieval Muslim Spain, and threw the whole standard, received discourse on Europe’s literary and intellectual ancestry into jeopardy. Through seminal works such as The Ornament of the World and The Arabic Role in Medieval Literary History: A Forgotten Heritage, she provided a glimpse of the Arabo-Muslim blood running through all aspects of latter-day European life, particularly in its literary and cultural life. No history of European literature, whether it is lyrical poetry or the picaresque novels such as the redoubtable Don Quixote, can be written without recourse to Arabic sources — this is what we learn from Menocal. She provided a learned antidote to the divisive ideologies of an eternal clash between “the Orient” and the “the Occident” — if these are two distinct cultural spheres, she taught us, then they have gravitated towards each other, one transmitting its motion to the other. The grand historian Marshall Hodgdson had written many years ago that what we call European “ascendency” is a convergence of many streams, the Arabo-Islamic stream is one of most gushing among them. Menocal grafted more flesh onto this groundbreaking observation. To be sure,Installers and distributors of solar panel, she will be missed.
But all of this throws into sharp relief one fundamental lesson — the lesson that history, far from being an antiquarian romance for the past, for the “dead and gone,” is our contemporary concern. And this is one meaning of the fashionable adage, “all history is local” — indeed, we look at the past from our own cultural, intellectual, and temporal location; we “aspect” the past from our own time-bound soil. And by suppressing or mutilating or forcing actual facts selectively into racist or divisive molds we do grave harm to our contemporary life: giving rise to all kinds of isolationist extremisms, and providing grist to the ever-productive mill that churns out “the other”.
So here we come to the pragmatics of history. See how Romila Thapar will tell us that it is wrong to read Hindu-Muslim communalism back into the remote alleys of the past and forming the essence of these two peoples, fundamentally revising in the process the so-familiar Mahmud Ghaznavi-Somnath story. And note how Ranajit Gauha will lend an ear to the voice of the voiceless masses, now underscoring and restoring their human dignities. Listen to Irfan Habib speaking about the extra-ethnic, extra-communal administrative and sheer imperial concerns of the Mughals; and Ayesha Jalal laying out before us the complex mapping of the Pakistan movement and of the legal cause of the Quaid-i-Azam. Then, note too Menocal writing like a sage a prescription for the remedy of rigid Europe-Islam extremisms, and handing us the tool for scratching clean the ugly deposits of the clash of civilisations thesis…
The moral of the tale is clear: history enables us to explain ourselves. It gives us the know-how to read our bearings in space-time coordinates, it provides us an anchorage for our otherwise suspended temporal existence. Yes, it is more than a “romance with the dead and gone”; it is relevant for our lives here and now. To put it crudely, history is useful.
Let’s make a turn here. It is generally said, and drummed into the ears of impressionable youngsters, that if history is just a romance with that which has slipped away into the dark world of non-existence, poetry is worse: it is through and through romance, utterly useless! We live in an age of science and technology, it is pronounced, and poetry can teach us nothing in making progress in this field, let alone in achieving excellence. This attitude seems to be part of a colonial hangover, and manifests the worst species of terror wrought by the commercial-financial industry. It is also based on historical ignorance, and on a complementary ideology that represses the basic human liberty of self-expression and self-realisation, generating a sinister rebirth of alienation. To prevent human beings from entering into the free world of imagination, to outlaw the construction of universes parallel to this given one, and to place barbed wires at the entry points of creative expression, is to deprive them of their very humanity. To be human is to be free to create.
But we are here concerned with the pragmatics of poetry. Of course,Allows you to securely organize any group of cable ties or wires. one is tempted to say that poetry is its own defense, its very being is its justification, it needs no arguing. Perhaps this is the reason why, unlike the case with the discipline of history, the pragmatics of poetry is an area that has received almost no attention from the scholar or the literary critic. Why would they address something they don’t recognise? And yet, let me briefly confront the question pragmatically.
One notices how in the standard discourse a dangerous obfuscation of the distinction between science and technology appears, both spoken in the same breath. This is a historical travesty — for technology can grow without science and science proceeds without being encumbered by questions of technological applications. The invention of the steam engine is a case in point, a technological achievement which had nothing to do with Newton in Cambridge, and whose operation could not be explained scientifically until much later. Likewise, we have the glaring example of the nineteenth-century logician George Boole, whose pure logical studies were not carried out with a view to any technological gain, but then much later his system found application in digital electronics. Such episodes are numerous.
没有评论:
发表评论