Suchergebnisse

Urban history in our field has taken many different forms in the past few decades. Many such works, no doubt, have drawn great inspiration from scholars outside our area specialization. Many, however, have looked within our area specialization for inspiration, thus giving urban histories of our region several peculiar characteristics. The first part of this article discusses how urban historians have provided new perspectives on a topic long dear to Eastern Europeanist hearts—nationalism. Here the article looks at the ways in which Gary Cohen's Politics of Ethnic Survival has influenced how historians have studied nationalism and the city. The second part will briefly survey other forms of urban history that have predominated within the field, many of which recall the questions and approaches first found in Carl Schorske's Fin-de-siècle Vienna. The final part concludes with some thoughts about what the rise of urban history among Eastern Europeanists might mean for the future our field.

History capital is a new interdisciplinary concept proposal in the field of history education, including the fields of history and sociology. In this study, a discussion was conducted on the conceptualization of science capital as a sub-heading of the concept of science capital, which was developed by the French sociologist Pierre Bourdieu's sociology and the British academician Louise Archer's joint work based on Bourdieu's sociology. It is seen that students achieve more success in the field they study, engage in research and reading activities, spend more time on educational activities in this field outside of school, and benefit from more resources. The fact that the student's interest in the course is a determining factor reveals the need to investigate the factors affecting his interest. Bourdieu explained accumulation with the concept of capital and divided it into economic, cultural, social and symbolic capital. He proposed the concept of "habitus" as a concept expressing interest, tendency and predisposition. The concept of field refers to certain locations with their own rules and accumulation criteria. If his capital and habitus are compatible, the person can achieve high success in that field. However, in order to measure a person's interest, tendency and predisposition in a field, his capital and habitus must first be measurable in accordance with the field. It is clear that in order for this problem to be understandable and measurable, it must first be conceptualized. For this reason, we first propose the concept of "history capital" to the literature. The aim of this study is to explain and define the concept of history capital in accordance with the field of history education, determine its scope and discuss the content of this concept. It is thought that this discussion and evaluation process will contribute to the literature by expressing students' tendencies, interests and predispositions with a concept in line with their knowledge. At the end of the study, by using Bourdieu's concepts of capital, habitus and field with the concept of science capital, the following definition in the field of history education was reached with the dialectical method in which deduction and induction are used together: "The accumulation (capital) acquired from (social and cultural) sources that affect and form a person's interest, tendency and predisposition (habitus) in history (field) is called history capital."In addition, eight dimensions used in science capital were taken into account for the dimensions affecting the level of history capital.

Abstract The article takes aim at a core difficulty with many current conceptualizations of "historical" culture — that of striking a balance between the common attribution of special privilege to the discipline of history and professional historians and a potential, emerging democratization of talk about the past. Seeking some working middle ground is seen as particularly timely given the contemporary media culture environment where sentiment appears to increasingly favour choosing one's positioning relatively freely from facts and expertise. To this end, views presented under the umbrella term of historical culture, which largely appear to reserve a curatorial role for the various history professionals, are complemented by more explicitly emancipatory orientations from debates on perceived shifts in public focus to heritage and memory as well as from key postmodern-inspired approaches to thinking about the past. Several terminological recommendations are argued for, chief among them a reconceptualization of the overall field in terms of history culture, whereby professional history and popular and public "parahistory" practices might more readily be viewed as on equal footing.

Reflecting on the state of Ottoman social history poses a paradox. On the one hand, it is impossible not to appreciate the great strides accomplished over the past three decades. Earlier approaches have been challenged, topics that were previously untouched or unimagined have been studied, and the foundations of a meaningful dialogue with historiographies of other parts of the world have been established. On the other hand, the theoretical sophistication and methodological debates of Ottoman social history still look pale compared to European and other non-Western historiographies in the same period.

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