Meera Visvanathan – Teaching History Talking History: Notes from Classroom Conversations
In her discussion ‘Teaching History, Talking History”, Meera Visvanathan addressed key challenges that historians and educators face when trying to define what constitutes history in a world filled with rumours and misinformation. She advocated for studying the past on its own terms, through the lens of the historical method. Which involves questioning established narratives, critically analysing sources, and fact checking information in order to construct an accurate representation of the past.
Visvanathan’s discussion revolved around three key questions. First, ‘What is a historical fact?’ She argued that facts cannot stand alone but must be contextualised within their historical setting. A fact becomes meaningful only when understood in relation to the social, political, and cultural conditions of its time.
Second, she explored the question, ‘What is a foreigner?’ Using the example of the Cairo Genizah and the story of Abraham Ben Yiju, a Jewish trader who marries a local Malayali woman and claims to have married her to claim her away from slavery publicly. However, this does not align with the family name’s status. Therefore, the shared belief is that Yiju’s intention was to make his three offspring legal in the Jewish community back home and ensure legal succession. Visvanathan illustrated how perceptions of ‘foreignness’ shift across time and place. This dynamic nature of foreignness highlighted the importance of examining historical sources to better understand concepts of identity and belonging in different periods.
Lastly, she asked, ‘Where am I in this story?’ Through this Visvanathan encouraged educators to incorporate diverse sources, such as archaeology to enrich their understanding of the past. She stressed that by understanding one’s own position in the interpretation of history, the past can be approached with greater awareness of the biases that may shape narratives.
Throughout her discussion, Visvanathan managed to challenge the simplistic views of history we may have and to advocate for more nuanced and critical engagements with the past.
Deepa Sreenivas – History and Our Present: Some Reflections
Deepa Sreenivas delved into how popular history, particularly the version of history depicted in popular culture, shapes the collective consciousness of society. Her discussion highlighted that history, as it is constructed within the present political framework, serves the interests of dominant groups. In this sense, popular histories like those presented in Amar Chitra Katha (ACK) do not merely narrate the past. Rather, they mould contemporary beliefs and values, reshaping our understanding of the world.
Sreenivas emphasised the complex relationship between history, mythology and myth-making. While academic history seeks to be evidence-based and rational, mythology, predominantly viewed as static and sacred, shapes historical narratives in both scholarly and popular spheres. Sreenivas asked whether it is possible to integrate myth into history dynamically, reshaping the former according to contemporary contexts. Such a question was meant to challenge the listeners to reconsider myth as a living, evolving narrative rather than a fixed category.
A key theme in her discussion was the close relationship between the past and the present. Sreenivas argued that history is all around us and inseparable from the present, making it necessary to examine the historical contexts in which particular histories are produced. She referenced Romila Thapar’s interpretations of Shakuntala to illustrate how historical methods can provide insight into the present, demonstrating that history is not just a passive recounting of events, but an active construction influenced by current realities.
Sreenivas also explored the critique of history, referencing Joan W. Scott’s work and questioned whether critique is the same as criticism. She argued that ‘merit’ and moral authority are constructed through historical and mythological narratives, often aligning with the ideals of the ‘perfect man’ or Adarsh Purush. In ACK, heroes like Krishna are depicted in a humanised, believable form, aligning with the notion of anushilan, the cultivation of physical and intellectual human faculties.
Sreenivas concluded her discussion by suggesting that alternative histories, like those in ACK, break away from textbook approaches. These narratives shift from being mere holds of dates and facts to offering a more engaging retelling of the past while still avoiding undue mythologisation.
Surajit Sarkar – Between Memory and History: Oral Histories of Place
In his discussion, Surajit Sarkar explored the complex dialogue between memory and history, stressing that, while often considered synonymous, the two are widely different. Memory is inherently tied to lived experiences and used as tool to spread values, practices and identities across generations. He argued that it serves as a collective means for society to understand itself and as a way of remembering. Sarkar pointed out that history is an incomplete and sometimes problematic attempt to represent events that no longer have living witnesses, relying on a distant interpretation of what once was.
Sarkar emphasised that narratives, whether rooted in memory or history, are essential to giving meaning to the tangible world. Without a narrative, there is no accurate understanding or conclusion to be drawn from historical artefacts. He stated that the interaction between both elements is especially significant as it challenges how individuals and societies choose to engage with the past.
Furthermore, he highlighted the role of oral history in fostering a dialogue with memory, citing examples such as the Catapult Art Caravan. This project which merges folk arts, often rooted in local memory, with electronic arts, creating a unique platform for public performances that bring local histories to life. Sarkar also discussed the significance of amplifying the voices of those excluded from decision-making processes through oral narratives. He strongly stressed that first-hand accounts of life in marginalised environments offer a critical bridge between personal biography and broader history, thus creating new narratives and perspectives.
An example of this approach, presented by Sarkar, is the Neighbourhood Museum Program in Delhi, an attempt to record and present the narratives, perspectives and voices of residents of his neighbourhood. To manage this Sarkar employed various methods such as photographs or artefacts to spark dialogue about their history. By centring on local memory, he emphasised that communities are empowered to redefine local history and bring their experiences into broader historical conversations.
Ultimately, Sarkar managed to transmit to the participants that this relationship between memory and history reveals the complexity of understanding the past and highlights the need for diverse narratives to capture the full spectrum of human experiences truly.
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