HISTORY IN THE SIKH PAST1

This article offers a reading of an early eighteenth‐century Punjabi text—Gur Sobha or “The Splendor of the Guru”—as a form of historical representation, suggesting reasons for the importance of the representation of the past as history within Sikh discursive contexts. The text in question provides an account of the life, death, and teachings of the last of the ten living Sikh Gurus or teachers, Guru Gobind Singh. The article argues that the construction of history in this text is linked to the transition of the Sikh community at the death of the last living Guru whereby authority was invested in the canonical text (granth) and community (panth). As such a particular rationale for history was produced within Sikh religious thought and intellectual production around the discursive construction of the community in relation to the past and as a continuing presence. As such, the text provides an alternative to modern European forms of historical representation, while sharing some features of the “historical” as defined in that context. The essay relates this phenomenon to a broader exploration of history in South Asian contexts, to notions of historicality that are plural, and to issues particular to the intersection of history and religion. Later texts, through the middle of the nineteenth century, are briefly considered, to provide a sense of the significance of Gur Sobha within a broader, historically and religiously constituted Sikh imagination of the past.     

A SANCTUARY IN POST-CONFLICT SPACE: THE BAPTIST CHURCH AS A 'MIDDLE OPTION' IN BANOVINA, CROATIA

One of the observable aspects of social change during the transition period in most post-socialist countries is the revival of religion. The resurgence of churches has accompanied national revival and in some countries it is also connected to a growing post-socialist nationalism. This article focuses on the development of different –'transnational'– religious options in an area of ethnic conflict by presenting a case study of the post-war growth of the Baptist Church in the Banovina region in Croatia, close to the Bosnian border. Research results are based on halfstructured interviews with church representatives and members.
The research shows that there has been a considerable post-war expansion of the Baptist Church in the Banovina region, and that it is mainly ethnic Serbs and people from mixed marriages who have joined the Church. Many of them have a background as communists. For them, neither the Catholic Church, which is regarded as a Croatian church, nor the Serbian Orthodox Church are viable religious options. Instead, there are three factors that make the 'Baptist option' attractive. First, it is grounded in the historical tradition of the Baptist Church in this region and on memories and myths activated in the war and post-war periods. Second, the Baptist Church has made a middle transnational option available in an ethnically mixed area. As such it attracts those who are searching for a niche of neutrality in an ethnically strongly divided region characterized by conflict. Third, the considerable humanitarian work and help of organizations related to the Baptist Church during and after the war not only added in the eyes of many people in need to its image elements of existential shelter, but also brought the Church out of the shadows and made it more 'visible'– thereby improving its former reputation as an obscure sect.     

Alexander Ross’s Pansebeia (1653), religious compendia and the seventeenth-century study of religious diversity

Recently, our scholarly understanding of how religion was studied during the seventeenth century has changed. Contributions made by historians of scholarship have provided a more detailed picture through studies of the emerging genre of the history of idolatry. This article, however, looks at another new but overlooked genre in the seventeenth century: the religious catalogue. It does so through an examination of the most popular compendium of the age: the Scottish-born, England-based Alexander Ross’s Pansebeia: Or, A View of All the Religions (1653). Ross’s work contains the first attempt to comprehend and understand religious diversity on an exhaustive scale. Using Pansebeia, we can tell a story of how religious compendia gave the embattled, anxious Christian the information necessary to defend themselves against the threat of religious diversity in the seventeenth century, and which unintentionally contributed to the emergence of the modern concept of “religion” as a distinct sets of theological beliefs and rituals.     

Portuguese Immigrant History in Twentieth Century South Africa: A Preliminary Overview

Abstract

South Africans of Portuguese descent probably constitute ten to fifteen per cent of the white South African population. Yet it is a remarkably under-researched population. This article attempts to lay out a research agenda to address this large historiographical gap. It begins with an overview of the sparse literature on Portuguese immigrants and then provides a basic narrative of three discernible waves of migration from the late nineteenth century until the late 1970s. The first and longest wave involved impoverished citizens of the island of Madeira. The second involved more skilled mainlanders from about 1940–1980, most coming in the 1960s and 1970s. The final wave involved Mozambican and Angolan ex-colonial refugees. The paper suggest several areas of possible historical research on Portuguese-South Africans: the degree of their coherence as a “community”; their generational continuity and discontinuity; and in general, the nature of transnational hybridised identity in its racial, religious and political dimensions.     

Defining and redefining atheism: dictionary and encyclopedia entries for “atheism” and their critics in the anglophone world from the early modern period to the present

ABSTRACT

This article examines dictionaries and encyclopedias’ coverage of the term “atheism” in the anglophone world from the early modern period up until the twentieth century. The article recounts how most dictionary- and encyclopedia-makers often portrayed atheism as an irrational and immoral belief system, through their use of negative illustrative quotations or the idea of “atheism” as a denial of God. The article will also show how atheists responded to these dictionaries and encyclopedias, particularly by examining the alternative definition supplied in the middle of the nineteenth century by Charles Bradlaugh, the most important British atheist of the era.     

Rethinking the Creation of North Norway as a Region

Abstract

The subject of this article is the creation of North Norway from the late eighteenth century to the present day. Some initial remarks about the relationship between nations and regions are followed by a number of interpretations of recent national and nationalism debates. The former synthesis of the creation of North Norway as a region is analysed, using approaches that on the one hand could be described as an actor stage theory, and on the other as structurally modernistic. As an alternative, a new theoretical approach inspired by cultural hegemonic theories is presented. This cultural hegemonic approach uses the works of Antonio Gramsci (1891–1937) as a point of departure and is related to the concepts he developed, such as “hegemony”, “counter-hegemony”, “historic bloc”, “civil society” and “organic intellectuals”. A new synthesis of the historical regional formation process, based on a cultural hegemonic approach, is then presented, showing that North Norway as a region is the result of a long-lasting, contradictory and continuous process. Six periods are identified in the creation of the region: the period from the late eighteenth century and throughout the nineteenth century up to the second decade of the twentieth century emerges as a time-frame for a counter-hegemonic nation-building project. Since then, North Norway as a region has developed through hegemonic struggle between different kinds of region- and nation-building projects within and outside the region.     

Representations of the Chudes in Norwegian and Russian Folklore

Abstract

The objectives of this article are (1) to reveal the meaning (semantics) of the word “Chude” in Norwegian and Russian cultures; (2) to analyze Russian and Norwegian legends about the Chudes in order to define the main plot-constructing elements. When writing this article the authors used a synchronous and diachronous methods of analysis of material that was written down in a period that exceeds one and a half centuries. In etymological sense the word “Chude” (tsjude or Cud) can be derivative form from old Slavic form *tjudjo (strange, foreign) that can in its turn be borrowing from a Gothic or a German word that got the meaning “a nation” (folk). With the Sami the word “tshudde”/ “shutte” means an enemy, an adversary. The image of the Chudes has been preserved in Russian and Norwegian narrative traditions. Oral stories in Norway are called sagn. In Russian folkoristic narratives about the Chudes are traditionally called “predanie”.

The ethnonym “Chude” has a collective meaning in Russian and Norwegian folklore. In Norwegian culture it means plunderers of different ethnical belonging who came from the East to plunder the local population in the Northern Norway. As the undertaken research has shown, this name could have been applicable to Russian, Finns, Karelians, Kvens and peoples speaking Nordic languages (Swedes). In the Russian cultural tradition the name “Chude” was used to name different Finno-Ugric peoples living in the North-West Russia before the Russians came there and who later assimilated with the Russians. The Kola Sami called Swedes and Norwegians who came to them from the west to plunder the Chudes. The existence of a people in the same name in the old times is not excluded. The research carried out by place name scientists reveals that this people could be related to the Baltic-Finnish group of peoples.

The word Chude has historical and mythological aspects. Folk legends about the Chudes have “preserved” memories about the historical past of the northern region. Additionally this ethnonym contains conceptions of the world's binary character that are typical for archaic consciousness. Folk legends about the Chudes are widespread in the European North of Russia while plots about militant and plundering Chudes are localized in traditional Sami regions of Russia and Norway. In folk legends and sagn, the Russians and the Sami belong to one's “own” world, while the Chudes are associated with the concepts of the “strangers”. This nomination acquired the meaning “a stranger”, “a robber”.     

Were the Wars of Religion about Religion?

Abstract

William Cavanaugh's The Myth of Religious Violence raises important questions about the role of religion in society. It challenges all-too-common misunderstandings about the relationship between religion and politics and, most valuably, warns against any assumption that religion is peculiarly prone to violence. This essay nevertheless takes issue with his attempt to disprove what he calls “the myth of religious violence” with evidence from the Wars of Religion in sixteenth-and seventeenth-century Europe and his claim that “the story of these wars serves as a kind of creation myth for the modern state” (10). The essay emphasizes the importance of understanding the religious dimensions of early modern Europe's wars but also of recognizing that, in both historical and contemporary situations, religious motivations are best understood not as independent variables but rather as catalysts that could exacerbate-or relieve-tensions rooted in other sorts of divisions or quarrels.     

The interweaving of sacred and secular: metaphysics,reform and enlightenment in the rivalry between Dom Deschamps and Claude Yvon, 1769–1774

ABSTRACT

The Benedictine Dom Léger-Marie Deschamps and the philosophical Abbé Claude Yvon may indeed be minor eighteenth-century figures, and they both may be considered to have emerged from the Catholic side of something Helena Rosenblatt has dubbed the Christian Enlightenment, but neither of these figures is neatly “conservative” (as Mark Curran defines it), nor are they fully “radical” (in the sense of having contributed to the Radical Enlightenment). Rather, Deschamps and Yvon are among a number of eighteenth-century figures who do not fit neatly into the expected parameters of Catholic, Christian, Religious or Radical Enlightenment. This article argues that the entanglement of both heterodoxy and orthodoxy, and of sociopolitical progressivism and conservatism, is characteristic of Yvon’s and Deschamps’s particular engagement with what Vincenzo Ferrone describes as the cultural revolution of the eighteenth century. This study of these under-examined Catholic scholars further suggests that conventional and tidy scholarly narratives of the history of Enlightenment should be further problematized.     

Editorial

Abstract

Solidarity has become a central concept in Christian ethics. Although solidarity or analogous concepts can be found in other Christian traditions, as well as other religious and philosophical systems of ethics, the Catholic social tradition has perhaps most fully developed a concept of solidarity over the last century. This article contends that solidarity as conceived in Catholic social teaching (CST) provides a robust and useful understanding of the social obligations of individuals, communities, institutions, and nations. As a general overview of the concept of solidarity in CST, the article elucidates its biblical, theological and experiential foundations, its historical antecedents, and the goals, methods and scope of solidarity. The article also describes contemporary applications of the Catholic ethic of solidarity, and theoretical and practical challenges to its realization.     

Noah’s Grandson and St. James: Rewriting the Past in Eighteenth-Century Spain

ABSTRACT

In the late seventeenth century, when Spain gradually emerged from the general crisis that had afflicted the country, several members of the cultural elite became acquainted with the new sophisticated theories and methods of modern science. This newly acquired knowledge inspired these novatores (innovators) to examine Spain’s history and historiography. They intended in the first place to integrate and align Spain with European culture at large, since the religious and ideological obstacles of the past were supposedly no longer in force. Their second purpose was to establish a scientifically based historical discourse focused on the genuine achievements of Spain over the centuries and its contribution to European civilization. They were thus willing to confront the long-standing distortions arising from propaganda, either from the outside—such as the “black legend” forged by the enemies of Spain—or from inside—such as the “fake glories” forged by earlier historians. Diverse circumstances, however, limited their enlightened endeavour, and whoever was eager to resume it in the eighteenth century came up against the restrictions imposed on modern culture by Enlightened despotism.     

5. TIME GARDENS: HISTORICAL CONCEPTS IN MODERN HISTORIOGRAPHY

This article argues for the analysis of temporal concepts such as “age,” “century,” and “epoch,” “past,” “present,” and “future,” formed during the Enlightenment, as an approach to the study of the history of modern historiography. Starting from the basic distinction of “empty” and “embodied” time in Leibniz's and Newton's dispute of 1715 about the philosophical nature of time, it traces the episteme of the eighteenth century using the metaphor of a “time garden” for describing some basic features of enlightened historiography. Finally, the paper discusses the consequences of the increasing employment of concepts of embodied time for the future development of the historical sciences.     

A graph-based analysis for generating geographical context from a historical cadastre in Spain (17th and 18th centuries)

Abstract

The cabreves are notarial documents prepared between the 13th and 19th centuries in the Catalan and Valencian regions of Spain. These historical records were published before the first cadastral maps and contain geographical information that could help spatially reconstruct historical landscapes. However, these documents have not been used to their full potential mainly because of their semi-structured and complex nature. In this article, we propose a new graph-based interactive methodology for partially reconstructing historical landscapes. We have successfully applied this methodology for reconstructing the historical landscape of the Barony of Sella in the 18th century and the methodology has also helped us locate “El Poblet,” a previously unknown archeological site abandoned after the expulsion of the Moriscos in 1609.     

THE CONTINUING MODESTY OF HISTORY

The critique of conventional historical writing has been emergent for a century—it is not the work of a few—and it has immense practical implications for Western society, perhaps especially in English‐speaking countries. Involved are such issues as the decline of representation, the nature of causality, the definitions of identity or time or system, to name only a few. Conventional historians are quite right to consider this a challenge to everything they assume in order to do their work. The challenge is, why do that particular work at all? Understandably, historians have consolidated, especially in North America where empiricism and the English language prevail. But even there, and certainly elsewhere, and given the changes in knowledge and social order during the past century at least, the critique of conventional historical method is unavoidable. Too bad historians aren't doing more to help this effort, and by historians I don't mean the most of us who think constantly in terms of historical causality as we learned it from the nineteenth century and our teachers; by “historians” I mean the experts who continue to teach the young. A major roadblock to creative discussion is the fact that problems such as those just mentioned all exceed disciplinary boundaries, so investigation that does not follow suit cannot grasp the problem, much less respond to it creatively. Of course everyone is “for” interdisciplinary work, but most professional organizations, publications, and institutions do not encourage it, despite lip service to the contrary. Interdisciplinary work involves more than the splicing activity that is all too familiar in academic curricula. Crossing out of one's realm of “expertise” requires a kind of humility that does not always sort well with the kind of expertise fostered by professional organizations, publications, and institutions. And even the willing have trouble with the heady atmosphere outside the professional bubble. In such conditions key terms (“language,”“discourse,”“relativism,”“modernity,”“postmodernity,”“time,”“difference”) are pushed here and pushed there without gaining the focus that would lead to currency until finally the ostensible field of play resembles a gigantic traffic jam like the one that opens the film Fellini Roma. Discussion of these issues leads in the end to Borges and his story, ‘The Modesty of History,” from which the title of this essay is borrowed.     

Lieutenant-Colonel John Rede: West Country Leveller and Baptist pioneer

This study of the life of Leveller ally John Rede, Governor of Poole, seeks to illuminate the crucial relationship between a group of West Country Presbyterians, Independents, political and religious radicals, and Leveller allies during the critical years of the English Revolution, 1647–1651. In the course of this discussion it aims to shed some light on one of the longest-standing debates about the Levellers: the degree to which they formed an effective and coherent political movement. It concludes with an assessment of the balance of forces between the Levellers and radical Independents and their opponents. It then goes on to trace one line of religious and political descent from those events through John Rede’s work in establishing the particular Baptist church of Porton in Wiltshire.     

Jihadism au rebours: Orientalism and Occidentalism for a Counter‐Hegemonic Liberation Theology

Following its colonial project, Western Europe imposed a political and cultural understanding of state nationalism and religious homogeneity on the entire world in the nineteenth and twentieth centuries. In parallel with this twofold process, “Religious Nationalism” emerged during the Cold War, affecting the Middle East and framing an updated Abrahamic version of religious supremacism: Wahhabi Islam, the Iranian Revolution, and Israeli Orthodox Judaism were politically backed, becoming the frontrunners of a new Global‐Religious narrative of conflict. This article aims to critically analyse the Western‐Islamic manipulation of “Jihadism” as an artificial and fabricated product, starting from the “deconstruction” of Jihad–Jihadism as an anti‐hegemonic narrative. The anti‐colonial “Islamic” framework of resistance to the Empire (United States) has effectively adopted the same colonial methodology: using violence and sectarianism in trying to reach its goals. Is the Islamic Supremacist “narrative” more influenced by Western thought than by a real understanding of Islam? At the same time, this article aims to stress the historical reasons why the Arab world has been artificially affected by a peculiar form of “Religious Revanchism” which can be understood only if O. Roy's Holy Ignorance dialogues with Steve Biko's Consciousness in emphasising the need for an updated Islamic Liberation Theology.     

Shelley’s Jingling Food for Oblivion: Hybridizing High and Low Styles and Forms

ABSTRACT

This essay argues that there was a sense in which Shelley actively approved of “jingling verse.” His poetic energy was sustained by a substratum of popular and tuneful versifying, such as impromptus, bouts-rimés, anagrams, enigmas, ballads, Mother Goose rhymes, proverbs, hymns, and drinking songs. He hybridizes the registers and meters of these humble forms with elevated, sublime, and erudite ones. This hybridization is, arguably, connected to the characteristic coexistence of the direct and clear with the knotty and puzzling in his poetry. After a brief account of Shelley’s submerged youthful reading, noting in passing that Shelley’s lyrics proved amenable during the early twentieth century to recycling as Shelleyesque jingles, the essay illustrates its thesis from unfamiliar fragments in Shelley’s notebooks, such as the late lyric fragment “Time is flying,” and from more familiar matter such as “Dirge for the Year,” “Mont Blanc,” “The Cloud,” “On the Medusa of Leonardo da Vinci,” “The Sensitive Plant,” “Song: to the Men of England,” “Ode to the West Wind,” and Peter Bell the Third.     

WHO SUFFERED FROM THE CRISIS OF HISTORICISM? A DUTCH EXAMPLE

Was the crisis of historicism an exclusively German affair? Or was it a “narrowly academic crisis,” as is sometimes assumed? Answering both questions in the negative, this paper argues that crises of historicism affected not merely intellectual elites, but even working‐class people, not only in Germany, but also in the Netherlands. With an elaborated case study, the article shows that Dutch “neo‐Calvinist” Protestants from the 1930s onward experienced their own crisis of historicism. For a variety of reasons, this religious subgroup came to experience a collapse of its “historicist” worldview. Following recent German scholarship, the paper argues that this historicism was not a matter of Rankean historical methods, but of “historical identifications,” or modes of identity formation in which historical narratives played crucial roles. Based on this Dutch case study, then, the article develops two arguments. In a quantitative mode, it argues that more and different people suffered from the crisis of historicism than is usually assumed. In addition, it offers a qualitative argument: that the crisis was located especially among groups that derived their identity from “historical identifications.” Those who suffered most from the crisis of historicism were those who understood themselves as embedded in narratives that connected past, present, and future in such a way as to offer identity in historical terms.     

1. PRETEXTURES OF TIME

Textures of Time is a rich and challenging book that raises a host of important and hard questions about historical narrative, form, and style; the sociology of texts; and the core problem of ascertaining historical truth. Two that pertain to the book's main claims are of special interest to nonspecialist readers: Is register or style—“texture”—necessarily and everywhere diagnostic of “history”? Does a new kind of “historical consciousness” emerge in south India beginning in the sixteenth century, indeed as a sign of an Indian early modernity?Textures is not the first book to argue that historical discourse is constitutively marked by a peculiar style, but the claim is beset by difficulties that scholars since Barthes have detailed. Rather than textures of time—accounts of what really happened in history—what these works offer us may be only pretextures of time, textualized forms of a human experience that make claims about its degrees and types of truth through representations of various states of temporality. Instead of assessing, then, whether these works are history or something else like “myth,” we might ask whether they invite us to transcend this very dichotomy, to try, that is, to make sense of historical forms of consciousness rather than to identify forms of historical consciousness. As for modernity, nothing in south Indian historiography from 1500–1800 remotely compares to the conceptual revolution of Europe. But why should we expect the newness of the early modern world to have been experienced the same way everywhere? Modernity across Asia may have shown simultaneity without symmetry. Should this asymmetry turn out to reveal continuity and not rupture, however, no need to lament the fact. There is no shame in premodernity.     

New Models of Religious Diversity: Modern Judaism beyond the Scylla of “Political” and the Charybdis of “Religious”

ABSTRACT

This essay is a response to Julie Cooper’s piece in this volume. In her essay, Cooper insightfully analyzes ways in which the rise of the modern state has imposed “religious” forms of identification on Jews, and she engages a series of early twentieth-century Zionist thinkers who resisted and challenged that problematic imposition. I build on Cooper’s analysis, highlighting ways in which even these thinkers may still be caught up in the very paradigm that they sought to challenge. Yet despite their limitations, I suggest that it is precisely by engaging more deeply with such thinkers that theorists today can extend and continue the critique that they initiated. By gaining greater awareness of the ways in which useful critiques of “religionization” can still succumb to problematic “politicization,” and vice versa, theorists can better position themselves to draw on past texts and thought in order to challenge the hegemony of dominant “political” and “religious” options.