Suchergebnisse

Nadrabin dr Simon Guttmann u članku o jevrejskoj istoriografiji analizira sadržaj i metode ove, za jevrejski narod, važne oblasti. Iako su počeci jevrejske istorije sadržani u Tori, jevrejski narod je i pre njenog nastanka imao istorijske beleške u pojedinim knjigama kao npr. "Sefer hajašar"' (Knjiga o pravednosti). Njihovom analizom može se utvrditi da je stara jevrejska istoriografija imala drugačije metode od onih kojima se služi Tora. Autor postavlja pitanje zašto su u Tori preuređene istorijske zabeleške i zašto ta dela koja su nestala i kojima danas znamo samo imena, nisu odgovarala svrsi Tore? Ako se analizira metoda kojom se u Tora opisuje istorija, na prvi pogled se opaža da u Tori nije reč o istoriji jevrejskog naroda nego o istoriji koju stvara Bog. Jevrejski narod igra skoro pasivnu ulogu. Ne govori se o tome šta je učinio jevrejski narod, nego šta je učinio Bog. U Tori se ne bori jevrejski narod nego Bog ratuje za Izrael. Junak istorije u Tori nije Izrael, već sam Bog. U Tori nije prikazana istorija jevrejskog naroda, nego i istorija Judaizma. Tora pomoću istorije jevrejskog naroda služi centralnoj ideji Judaizma - religiji i moralu. To potvrđuje i činjenica da su istoričari novijeg vremena pišući o istoriji jevrejskog naroda morali da rekonstruišu istoriju iz Tore i da istorijske elemente razdvoje od zakonskih. Zbog toga Tora nije samo istorijsko ili literarno štivo. Ona je kombinacija zakona i istorije koji, postavljeni paralelno i u sadejstvu, čine jedinstven stil Tore i daju specifični karakter jevrejskoj istoriografiji i jevrejskom zakonodavstvu. ; Senior rabbi Dr. Simon Guttmann, in an article on Jewish historiography, analyzes the content and methods of this, for the Jewish people, important area. Although the beginnings of Jewish history are contained in the Torah, the Jewish people even before its creation had historical notes in certain books, such as "Sefer hajashar" (A book about justice). Their analysis shows that ancient Jewish historiography had different methods than those used by the Torah. The author asks the question of why the historical notes were rearranged in the Torah and why those works that disappeared and for which we only know the names today, did not correspond to the purpose of the Torah? If we analyze the method by which the Torah describes the history, at first glance, we notice that the Torah is not about the history of the Jewish people, but about the history created by God. The Jewish people play an almost passive role. It is not about what the Jewish people did, but about what God did. The Jewish people are not fighting in the Torah, but God is fighting for Israel. The hero of history in the Torah is not Israel, but God himself. The Torah does not show the history of the Jewish people, but also the history of Judaism. The Torah, with the help of the history of the Jewish people, serves the central idea of Judaism - religion, and morality. This is confirmed by the fact that historians of recent times, writing about the history of the Jewish people, had to reconstruct the history of the Torah and separate the historical elements from the legal ones. That is why the Torah is not just a historical or literary reading. It is a combination of law and history which, placed in parallel and in cooperation, form a unique style of the Torah and give a specific character to Jewish historiography and Jewish legislation.

Still largely overlooked in the international scholarship on the First World War, Japan's involvement in the conflict has been studied by East Asia specialists chiefly from the standpoint of diplomatic and military history. For decades, the bulk of research focused on Japan's troubled relations with China and the Anglo-Saxon powers and intervention against revolutionary Russia. Since the 1990s, however, greater attention to interdependencies between domestic, international, and transnational issues has led to a significant reappraisal of the Great War as both a watershed in Japanese history and a global event.

The paper discusses core issues of the Polish Historiography, focusing on main challenges. The author observes a process of its transformation, resulting among other from significant changes in a Polish social reality at the beginning of the 20th century. Main conclusion of this brief analysis is that Polish historiography differs from Western historiographical discussion, being less interdisciplinary and focusing on political history. The author diagnoses also a decreasing role of professional historians in explaining the past. On the other hand, Polish historiographical reflection differs also from former Soviet Bloc countries, with their ethnocentric historiographies avoiding discussion on crucial, yet often uneasy or even painful, issues. This text was first published in German under the title Was gibt es Neues in der polnischen Historiographie zu Beginn des 21 Jahrhunderts? in "Historie Jahrbuch des Zentrum für Historische ForschungBerlin der Polnischen Akademie der Wissenschaften" 2007/2008, vol . 1, pp . 37–56 . Updated version was published in Polish in a journal "Przegląd Humanistyczny" 2010, vol . 5/6, pp . 49–65 with a title "Historiografia polska początków XXI wieku . Próba bilansu" . Polish version is translated for the current supplement of "Klio . Journal of Polish and World History" and that is why it only refers to the events prior 2009 .

The paper discusses core issues of the Polish Historiography, focusing on main challenges. The author observes a process of its transformation, resulting among other from significant changes in a Polish social reality at the beginning of the 20th century. Main conclusion of this brief analysis is that Polish historiography differs from Western historiographical discussion, being less interdisciplinary and focusing on political history. The author diagnoses also a decreasing role of professional historians in explaining the past. On the other hand, Polish historiographical reflection differs also from former Soviet Bloc countries, with their ethnocentric historiographies avoiding discussion on crucial, yet often uneasy or even painful, issues. This text was first published in German under the title Was gibt es Neues in der polnischen Historiographie zu Beginn des 21 Jahrhunderts? in "Historie Jahrbuch des Zentrum für Historische ForschungBerlin der Polnischen Akademie der Wissenschaften" 2007/2008, vol . 1, pp . 37–56 . Updated version was published in Polish in a journal "Przegląd Humanistyczny" 2010, vol . 5/6, pp . 49–65 with a title "Historiografia polska początków XXI wieku . Próba bilansu" . Polish version is translated for the current supplement of "Klio . Journal of Polish and World History" and that is why it only refers to the events prior 2009 .

Muslims as the majority in Indonesia has not contributed properly in the writing of the Indonesian National History. The role of Moslems covered by the hegemony of national historiography, even in the previous era. It must be admitted that Islam has played an important role in the Indonesia's archipelago and national history. Islam once became a super political force by the existence of Islamic kingdoms in various islands of the archipelago. In the modern era, Islam has transformed into a reckoned political force. However, in reality, the discussion about this issue cannot be found. Therefore, the authors apply independent approach to study Indonesian Islamic historiography that focusing on Indonesia Muslims literary culture and its periodization. Writing process of historiography in each area would give a birth to new various perspectives. Indonesia's post-colonial historiography carries a heavy burden in the writing process of Indonesia's struggle realities for independence at that time. The emergence of Indonesia center perspective was unable to complete the historiography mission. Moreover, the historiography has deteriorated the Muslims' roles in the nation struggles. This claim is proven after Sejarah Umat Islam (History of Muslims) book is published. The book does not depict any roles of Indonesia Muslims except their political power. Furthermore, when the book discusses religious aspects, it only offers sections about Islamic kingdoms, pesantren and Kyais; as if there are no other interesting issues related to Indonesia Muslims.

This paper traces the historical evolution of the women's movement in the southernmost Indian state of Kerala and explores the related social contexts. It also compares the women's movement in Kerala with its North Indian and international counterparts. An attempt is made to understand how feminist activities on the local level differ from the larger scenario with regard to their nature, causes, and success. Mainstream history writing has long neglected women's history, just as women have been denied authority in the process of knowledge production. The Kerala Model and the politically triggered society of the state, with its strong Marxist party, alienated women and overlooked women's work, according to feminist critique. This paper seeks to ascertain the unique kind of feminism in Kerala under such prevailing social conditions.

The focus of this paper is to analyze the trajectory of the Albanian historiography before and during communism. After the fall of the communist regime in 1991, the related studies on this subject were focused on the main narratives proposed by this historiography, with a critical eye by the German-speaking community of researchers. In this regard, little effort has been put to analyze the context – scientific and political – how these two closely resembling narratives were created. The paper tries to show a clear evolutionary path of the Albanian Historiography initiated by the actions of the Ballhausplatz in the last decade of the century XIX, as part of the literary propaganda towards the Albanians, up to the adoptions and distortions of the same teachings by the communist historians half a century later. Such evolution passed through two major steps: the transition from the scientific tradition of Volkskunde als Volksgeschichte to its sibling version of Soviet Etnographiya; and further on to the implementation of the historiographic archetype work of the Hungarian historian Lajos Thallóczy in the new textbooks by the Albanian communist historians.

The traces of the Cold War are still visible in many places all around the world. It is the topic of exhibits and new museums, of memorial days and historic sites, of documentaries and movies, of arts and culture. There are historical and political controversies, both nationally and internationally, about how the history of the Cold War should be told and taught, how it should be represented and remembered. While much has been written about the political history of the Cold War, the analysis of its memory and representation is just beginning. Bringing together a wide range of scholars, this volume describes and analyzes the cultural history and representation of the Cold War from an international perspective. That innovative approach focuses on master narratives of the Cold War, places of memory, public and private memorialization, popular culture, and schoolbooks. Due to its unique status as a center of Cold War confrontation and competition, Cold War memory in Berlin receives a special emphasis.

Examples from history make everything clear, and in addition they afford the most convincing kind of proof in the empirical fields of knowledge. This applies more to the art of war than anything else. 1 Perhaps a final and vital conclusion is that a prolonged peacetime service is not necessarily conducive for the preparation of military personnel for war. 2

The paper discusses certain recent works of Georgian prominent authors about Georgian historiography, particularly on the topic of February 25, 1921, which is an important and significant issue for Georgia. The works show and highlight that Georgia has never tolerated the loss of independence after the annexation and abolition of statehood by the Russian Empire.The paper stresses that the topic of February 25, 1921, is presented in detail in modern Georgian historiography, moreover, it is worth saying that the authors working over the topic are researchers of different generations. It is not surprising that the authors working during the Soviet period, under that regime, assessed reality from a completely different position. The Article observes the two types of authors: first, who have been observing the dynamics of political processes and scientific activities since the Soviet period, mainly after the restoration of Georgia's state independence, and second, who are actively investigating the current events.

This study is an attempt to reconcile the meaning of Ulu as a community identity in the interior of South Sumatra by re-examining the sources of writing about it in the past. It is believed that the study of local identity is a small reflection of a national identity. In the reality of everyday life, especially in the past, the identity of the Ulu is considered equivalent, even not infrequently positioned under the identity of the Ilir. This historiographic study was conducted by re-analyzing the colonial and local sources that studied the Ulu. Based on this will be seen the concepts of what is in the religious, political, economic and cultural perspectives on the Ulu of these writings. What perspective dominates and becomes a reinforcer in the ulu concept. Why the writings that exist can be as a marker of the identity of Ulu, so it looks like what ulu concept, both in the head and mind of foreign authors and also local writers. According to Sutherland, national history is closely linked to the legitimacy of the state and national identity. National history is closely linked to the legitimacy of the state and national identity, so local history will be related to the legitimacy and identity of an existing locality, then reconceptualizing the concept of ulu, will be traced to what Ulu identity is. Some facts of foreign and local writings themselves indicate that there is an equalization effort to other identities that become dichotomy, Ilir. However, it turns out that there is also a narrative that is actually a "weakening" of the equivalent effort so that the visible identity of the concept of Ulu in a long time is always under the hegemony of the concept of Ilir.

Historiography is the area of study which emphasizes on the writing of history. Various sources are available which enable the historian to study and analyze the contemporary political and social conditions. Amongst these, inscriptions form an important component, especially when we talk about Rajasthan. There are various inscriptions which are scattered all over Rajasthan and which, if studied thoroughly, may be of immense importance. The details of some rare inscriptions of Rajasthan have been compiled so as to make the study relevant.Int. J. Soc. Sci. Manage. Vol-3, issue-1: 5-7

National celebrations are suitable moments for festivity but also for thinking and rethinking historic events and their consequences. Commemorations are usually studied from the political and even esthetical point of view (parties, monuments, speeches). This article supports the fact that commemorations are also important due to society's debates around the meaning and consequences of the commemorated events. For this, historiography is chosen because it is a discourse that reflects the social and ethnic-cultural tendencies of a community, and the ideological tensions that underlie the controversial ideas of nation. This article analyzes the celebrations of the Independence Day and the most important historiographical discussions of our independent and republican tradition. ; Las celebraciones nacionales son momentos propicios para el jubileo, pero también para pensar y repensar los hechos y sus consecuencias. Por lo común, se estudian las conmemoraciones desde el punto de vista político y hasta estético (fiestas, monumentos, discursos). Este artículo sostiene que las conmemoraciones son impor­tantes también por los debates que la sociedad sostiene en torno al significado y las consecuencias de los hechos que se conmemoran. Para esto, se elige la historiografía, por ser un discurso que refleja las tendencias sociales y étnico-culturales de una colectividad, y las tensiones ideológicas que subyacen a las ideas de nación que están en controversia. Se analiza el caso de las celebraciones por aniversarios de la Independencia y la correspon­diente discusión historiográfica más significativas de nuestra trayectoria independiente y republicana.