Method and Memory in the Midwestern "Lincoln Inquiry": Oral Testimony and Abraham Lincoln Studies, 1865 1938

This article narrates the role of oral testimony in the fieldof Abraham Lincoln studies from 1865 through the 1930s. Collectedin the form of letters, affidavits, and face-to-face interviews,this mounting body of "eyewitness evidence" dominated the discoursefor two generations and reflective, public practice culminatedin the organization of a "Lincoln Inquiry" in the Midwest duringthe 1920s and 1930s. For a time, practitioners successfullydefended themselves against increasing positivist assaults onthe credibility of oral testimony. Their interests and effortsresonate with later oral history practice and theory about method,authorship, performance, and memory, and their story highlightsthe contingency inherent in the development of oral historicalpractice in America.     

Between friendship and justice: on Lincoln’s political thought

Reading Aristotle and applying his notion of philia, or political friendship, across 26 centuries sheds significant light into Abraham Lincoln’s career. It is precisely in Lincoln’s embodiment of the Aristotelian notion of friendship that we come to understand his unique greatness. Perhaps he alone of all Americans proved capable of such extraordinary feats as leading the Republican party to victory in 1860, holding the Union together through the secession crisis and four long years of bloody civil war, ending slavery without white backlash, and offering reconciliation with the incredible magnanimity expressed in the ringing phrases of the Second Inaugural address. The basis of Lincoln’s preternatural political genius proved to be his ability to comprehend all sides, a comprehension that can only come from a profound belief in the importance of friendship. Americans, Lincoln argued throughout a terrible war as he had his entire life, were not enemies but friends who shared a commitment to nature and nature’s law as expressed in the Declaration.     

“Comrade Mzala”: Memory Construction and Legacy Preservation

Adopting the broad inter-disciplinary concept of “memory” and its construction in a public sphere, I examine some of the ways in which memories of Jabulani Nobleman Nxumalo, known as “Comrade Mzala” in liberation struggle circles, have been constructed and kept alive since his passing. A leading activist of the ANC, MK and the SACP, Mzala succumbed to an illness in a London hospital on February 22, 1991. A number of commemorative events and other activities, including grass-roots and branch-level initiatives, media releases, memorial lectures, colloquia and speeches and tributary statements, are analysed. Their tone, emotion, style and implicit objectives are explored. Notwithstanding the ubiquitous recognition of Mzala's liberation struggle credentials and intellectual prowess, there is no homogeneity in the manner he is remembered and celebrated; nor is there agreement in the reading of Mzala in a post-apartheid South Africa and its associated political and socio- economic context. Moreover, whilst it is predominantly organisations and individuals within the Tripartite Alliance who have been the main proponents of remembering, honouring and memorialising Mzala, there are others, outside of the Alliance and even antagonistic, who find inspiration in his radical world outlook, work and persona; and often use their memory of Mzala to critique the current political and economic conjuncture.     

The World Map as an Emblem: Abraham Ortelius and the Stoic Contemplation

Although the close association of word and image in medieval cartography is widely acknowledged, the significance of the relationship after the rediscovery of Ptolemy's Geography and throughout the Renaissance has been overlooked, despite Abraham Ortelius's choice of the term ‘Reader’ for users of the Theatrum orbis terrarum (1570). In this paper, the map of the world, which (as in Ptolemy's Geography) opens Ortelius's Theatrum, is analysed to show how Ortelius's concept of space was very different from Ptolemy's. Attention is drawn to the content of the texts on the map, to Ortelius's notion of geography as the eye of history, and to the importance in the Renaissance of the emblem as a conceit, or device, in the system of acquisition and transmission of knowledge. As in emblems, the words on Ortelius's map are not there to explain or to comment on what is seen but to give the image meaning; the purpose of the map is to invite contemplation of God's world. The map is contradictory, however; for Ortelius's accurate and up‐to‐date presentation of the physical world is qualified by a verbal statement that the world is ‘nothing’, a mere pinpoint in the immensity of the universe. It is concluded that Ortelius was not a geographer in the same way Ptolemy was, and that Ortelius was using geography as a philosopher and his world map as an illustration of his moral and religious thinking.     

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.     

Identifying King Stephen’s artillery

References to artillery in sources for English history from 1066 to 1189 are typically vague. Eschewing the technical Latin terms ballista, mangonel or onager, medieval writers in the period tended towards generic words like machina. This habit prohibits the positive identification of specific weapon types present at Anglo-Norman/Angevin sieges and thus full interpretations of the engagements themselves. This essay suggests an alternative, contextual methodology. After first assessing the physicality of a siege zone (landscape, topography and fortification architecture), it applies knowledge about artillery type and operation (range to target, trajectory, shot type and size) in order to see what weapons could and could not have been deployed in the zone. When such contextual information is available, the method can help identify weapon type in the absence of specific terminology. The examples presented here are King Stephen’s sieges of Lincoln in 1141 and Faringdon in 1145.     

Stiffening Abe: William Pitt Fessenden and the Role of the Broker Politician in the Civil War Congress

The difficult but by no means dysfunctional relationship between President Abraham Lincoln and Congress remains an understudied aspect of Civil War history. Indeed, it is impossible to arrive at a comprehensive or convincing explanation for Union victory until that relationship is limned more precisely. This article contends that U.S. Senator William Pitt Fessenden (1806–69) played a critical mediating role in the wartime Congress. He did so firstly in his capacities as chair of the Senate finance committee and close associate of U.S. Secretary of the Treasury Salmon P. Chase and secondly as a public supporter of executive war powers. Although the influential Maine Republican had serious doubts about the effectiveness of the Lincoln administration, his determination to quash the southern rebellion and considerable powers of self‐restraint enabled him to act as an important and constructive broker between the White House and the fractious Republicans on Capitol Hill.     

Report of the Committee on Ancient Earthworks & Fortified Enclosures

The recent identification of two original drawings of the excavated remains of the east end of St Hugh’s choir at Lincoln Cathedral adds new information to that first published in 1887. A review of this information and fresh survey of the site, which includes information from grave slabs, will enlarge our understanding of what was discovered, including the fact that the foundations had been badly damaged by grave digging. The drawings themselves are revealed to be part reconstructions rather than accurate representations of what had actually survived. Nevertheless, they do allow a more accurate plan of the remains to be drafted and a new reconstruction of the building to be attempted. This is the aim of this article.     

To See and to be Seen ראה in Genesis 16 and Genesis 22

ABSTRACT

The aim of this article is to demonstrate: 1) that the root ??? plays a crucial role in Genesis16 and 22, where Hagar and Abraham see and acknowledge Yahweh, and Yahweh sees and shows solicitude; 2) that there is a close connection between Yahweh as ‘he who sees and he who is seen’, i.e. between his solicitude and his appearance, as expressed in the names for God and places in Gen 16,13-14 and Gen 22,14; 3) that there is a link between Yahweh’s appearance, his holy places, and his double promise; 4) that Genesis16 and 22 are variants of the same narrative with the same theological point, namely: Yahweh’s solicitude; and 5) that the theological criticism of God in Genesis 22 as an authoritarian being whose will may lead to violence being committed in his name, ignores the central message of Genesis 22, namely, God’s solicitude in rejecting human sacrifice.     

Le “serviteur” et “élu” d’Is 42,1 et ses disciples en Is 54,17ss

Abstract

En Is 41-48 le terme “serviteur” est appliqué à Israël selon le principe du transfert sur la descendance des Patriarches des titres davidiques du Ps 89 conformément à ce que propose le Ps 105. Les exilés effectuant un voyage semblable à celui d’Abraham sont appelés à jouer un rôle important dans la reconstruction. En Is 42,1 et 49-53 après de premières désillusions, le “serviteur” apparaît comme un individu qui doit servir de médiateur pour assurer le renouveau d’Israël en permettant particulièrement de lever les malédictions d’Is 6. En Is 54-66 le terme “serviteur” apparaît uniquement au pluriel, ces “serviteurs” se présentent comme les disciples du “serviteur.”