History books are usually fun. Not all books, but most of them who tell stories well, and who tell them right. The more interesting books are about the history of history or the science of history, if I can call them that. And then there are books about the writing of history.
In a nutshell, the book argues that historians have lost their public relevance by writing histories of the ‘short term’ — essentially ‘micro-scale’ histories — when they could be writing bigger, deeper histories, covering longer periods of time, that help readers put our world into perspective. What Guldi and Armitage are calling for is a return to long, meaningful narratives and big-picture thinking — the kind of thinking that could perhaps pull the historical profession out of crisis. As someone who got his PhD in History during the ‘micro-scale’ era, all I can say is — amen to that.”
Free Download of The History Manifesto: Historians New Call for Big-Picture Thinking | Open Culture: (Via. Open Culture)
I believe the short-term or the micro-history is interesting because of the specifics in the story. The big-picture histories are loftier, abstract to an extent, and perhaps not-so-interesting. It does not however mean that “big-picture histories aren’t important. The context of a micro-scale histories are equally important as the specific in it.
In my study of the Maratha Confederacy I’ve been studying the histories of various confederacies around the world, and have been curious about the nature of how confederacies come in to existence, their character, and their eventual demise.
While I don’t intend to write a book on history, it seems that the book may help me find a better direction to the manner in which I study history. I am looking forward to reading this book.
In my opinion, this would undoubtedly be the most impressive project ever undertaken in the realm of History. Especially because the project does not attempt to create a singular view of history, rather, it just places them alongside each other for you, the student, to evaluate the two views.
History as a concept as well as a subject has been subject to much maligning. This project and similar such projects (if they come up in the future) will help history reclaim its deserving position, not just in academia, but also for the curious mind.
“In school, we learn that History isn’t like Maths. It isn’t a ‘scoring subject’. A two plus two will yield the same result all over the world, but history is subjective. It’s written by people, after all. People are subjective too; people find it difficult to not pick sides, a fact borne out by those history textbooks of India and Pakistan.
In a way, this conflict led to a book that illuminates the biases and subjectivity inherent in history. The History Project — launched on April 30 — was born at the Seeds of Peace, an annual camp for teenagers from countries in conflict, held at Maine, in the U.S. Feruzan Mehta, then director of Seeds of Peace-India, came up with the idea in 2005. Six years later, The History Project was founded by three young Pakistanis: Qasim Aslam, Ayyaz Ahmad and Zoya Siddiqui. They brought together a team of editors and volunteers from both countries to produce the Project’s first history textbook.”
(Via One story, two sides – The Hindu.)
The project page is here and the “textbook” can be downloaded here. [18MB PDF]. If you are willing to appreciate history without embellishment, opinion or colour, this is a definite read.
So here’s how a simple mistake or a turn of circumstances caused a great dish to become. Of all the happy accidents in history, I think I’ll peg this one as my favourite. As much as Sambar – my favourite dish! Of course, as accidents go, this discovery happened on one of my favourite blogs, Varnam, where he wrote of The Origin of Sambar. I couldn’t find the content the post had linked to, so some fun research led me to this:
“The Marathas were ruling Tanjore. Sambhoji was a great cook (the male clan members to note) and very fond of his amti with a handful of the tart kokum thrown in. In a particular season the kokum that was imported from the Maratha homeland did not reach the bare larder of the king’s kitchen. Sambhoji was cooking and the minions were shivering in their dhothis to tell him that his favourite dish could not be made that day. A smart Vidushak, who had been elected sous chef for the day, decided to solve the problem. He whispered in the king’s ears that the locals used very little tamarind pulp to gain a better sourness to the curry and that Sambhoji should experiment with this variation. Voila, the dish with the tuvar dal, vegetables, spices and the tamarind pulp was cooked and served by the king to his coterie. The court declared the dish an outstanding preparation (they had no choice with the king as Chef) and thus was born Sambhoji’s amti that in time became sambhar.”
(Via The Story of Sambhar by Padmini Natarajan.)
Since the list does not talk about the books in any specific order, my recommendation would be #9 and #10. John Keay’s book is the perfect concise history of India, that I have come across. For a broad-based introduction to Indian History, this one is very good.
“In our quest to know what books to read to get a better understanding of India’s history, we turned to you, our readers. A few days ago we asked everyone on our Facebook and Twitter pages to recommend a book on Indian history. Many of you responded with some wonderful suggestions. We also received many e-mails suggesting books we had never heard of. Here then, is the list of 10 books (in no particular order) on Indian history that we have compiled based on your responses.”
(Via 10 must-read books on Indian History | The Better India.)
Side by side with Bhakti movement of the traditional narrative poets dedicated to ‘spiritual democracy’, the Shāhīrs or the composers of historical ballads (Powāḍās) and lyrics of love (Lāvņīs) inspired the people with national spirit, as well as romantic love, the natural instinct in human life. […] The Powāḍās or ballads are much older than the Lāvņīs.
“Apart from their (ballads) value as a national poetry,” says H. A. Acworth. “their phraseology is well worthy of study as an example of the flexibility, the force, the richness, and capacity of the vernacular language of the Marāthā ryot.”
If the Powāḍā is masculine in its robust vigour, the Lāvņī is feminine in its tone and tenor. […] Although some of the Lāvņīs are pornographic, a great majority of them are undoubtedly poetic. Honājī’s Ghanashyām Sundarā Shridharā (an invocation to Lord Krishna at dawn) is a case in point.
~ from “Language and Literature in the Eighteenth Century – Marathi”, by R.V. Herwadkar; in “The History and Culture of the Indian People – Volume Eight, The Maratha Supremacy”, Bhartiya Vidya Bhavan, Mumbai.
“You must never write history,” he said, “until you can hear the people speak.” He thought about that for years, and it came to feel like a valuable guiding principle for fiction as well. If you didn’t have a sense of how people spoke, you didn’t know them well enough, and so you couldn’t—you shouldn’t—tell their story.
~ Salman Rushdie, quoting Arthur Hibbert, in The Disappeared
The Mahrattas, and probably all natives of India, are in a peculiar manner, roused from indolence and apathy when charged in any degree with responsibility, either in what regards their own conduct, or that of another person.
~ James Grant Duff, Esq. (Captain in the first or Grenadier, Regiment of BombayNative Infantry and Late Political Resident at Satara), A History of the Mahrattas, In Three Volumes, Volume 1, Chapter VII, Page 228