Vernacular historical practices on Holocaust non-sites of memory in Poland

The approach employed by memory activists to sites of memory often involves historical practices. This paper presents the results of the examination of historical practices undertaken in locations of Holocaust violence during World War II and the disposal of victims’ remains that were not memorialised properly according to local residents or other groups with an interest in the sites’ past. The analysed practices were observed in the course of field research in various locations in Poland. The goal of the research was to describe these practices, discuss their critical potential, and indicate their distinct features as activities pertaining to contested sites of memory. A central tool for approaching this task is found in concepts of “non-site of memory” and “vernacular historian” as introduced to the debate by Claude Lanzmann and Lyle Dick. As a result, the article presents the cases of four vernacular historians whose practices are experimental combinations of the components of the work of professional historians and ways of working conditioned by local cultural environments, individual experience and commitment to communal life. Although vernacular history is sometimes considered of little value by academic historians, the research shows that the practices in question have the potential to produce new, socially relevant knowledge. Two distinct features of vernacular historical practices in non-sites of memory were observed: these unmarked sites of burial attract activists and prompt them to undertake historical practices; vernacular historians of these locations often undertake unconventional, sometimes experimental activities..

The Audiences for English History in the Early Twelfth Century

Chapter 2 attempts to establish who the audience was for the sudden spate of books on the history of England, and about English saints, which appeared from the beginning of the twelfth century. The audience is shown to have been mainly but not exclusively monastic and clerical. There is extensive discussion of the circumstances in which books were read and listened to. Suggestions are made about lay audiences, particularly in the case of Gaimar’s (French) vernacular history of the English, and also about the influence of the lay experience on clerical authors. Geoffrey of Monmouth’s parody of the new genre of historical writing is considered in depth.

Indian Vernacular History-writing and Its Ideological Engagement

Indian Vernacular History-writing and Its Ideological Engagement: A Contemporary Account on Shivaji’s Visit to Agra (1666) in Brajbhāṣā Verse The visit of Shivaji Bhosle at Aurangzeb’s court in 1666 is a famous subject of modern historical and popular accounts. A contemporary relation of this event is to be found in vernacular poetry, which according to the Western understanding of traditional history should not be considered factually reliable. Academic research of at least the last two decades has seen many attempts to oppose this view and to theorize Indian vernacular literatures as legitimate ways of recording the past. This article offers an analysis of a few 17th-century Braj stanzas by Bhushan against the background of modern professional historical accounts, all of them devoted to the 1666 event, in order to demonstrate intersection points between two separately molded ways of intentional history-writing and to support the credibility of recording the past by the early modern poet.

After Alfred

This book traces the development of a group of anonymous, vernacular, annalistic chronicles—‘the Anglo-Saxon chronicles’—from their genesis at the court of King Alfred to their end at the Fenland monastery of Peterborough. It reconsiders them in the light of wider European scholarship on the politics of history-writing. It covers all surviving manuscript chronicles, with detailed attention being paid to palaeography, layout, and content, and identifies key lost texts. It is concerned with production, scribe-authors, patrons, and audiences. The centuries these chronicles cover were critical to the making of England and saw its conquest by Scandinavians and Normans. They have long been part of the English national story. The book considers the impact of this on their study and editing. It stresses their multiplicity, whilst identifying a tradition of writing vernacular history. It sees that tradition as an expression of the ideology of a southern elite engaged in the conquest and assimilation of old kingdoms north of the Thames, Trent, and Humber. The book connects many chronicles to bishops and especially to archbishops of York and Canterbury. Vernacular chronicling is seen, not as propaganda, but as engaged history-writing closely connected to the court, whose networks and personnel were central to the production of chronicles and their continuation. The disappearance of the English-speaking elite after the Norman Conquest had profound impacts on them, repositioning their authors in relation to the court and royal power, and ultimately resulting in the end of the tradition of vernacular chronicling.

Conclusion

This chapter draws together the major themes and conclusions of the book and presents an overall picture of these chronicles, including lost chronicles, and their development. It deals with patrons, scribe/authors and place(s) of production, emphasizing the role of the court. It covers story and content, including discussion of the chronicle poems and poetic annals. It discusses the role of bishops, especially archbishops, and the religious houses and households connected to them. It pays attention to the identity of anonymous scribe/authors and to audiences. It emphasizes the plurality of these chronicles alongside a tradition of vernacular history-writing. It questions deliberate circulation buts stresses engaged history-writing including the importance of apparently neutral copies. It offers answers to the question of why this tradition of writing ended.

“Jean Barman — Vernacular Historian”

Over the past year, several excellent new publications focused on the histories of mixed-race French-Canadian communities in western Canada and the Pacific Northwest. Of these books, Jean Barman’s French Canadians, Furs and Indigenous Women in the Making of the Pacific Northwest merits special attention, because the author has successfully sought out, and integrated, vernacular voices as historical sources. And for this reason, Jean Barman is sometimes referred to as a “vernacular,” or grassroots historian. What is vernacular history? Is this genre a product of methodology or of one’s worldview? And can a vernacular approach to history help scholars navigate the increasingly politicised environment of indigenous studies? The author reflects on these questions, by sharing some of her personal experiences with Jean Barman that illustrate the complexity of the issues surrounding indigenous historical practice today.

Negotiating identity and heritage through authorised vernacular history, Limpopo National Park

In this paper, we assess vernacular history, traditional authority and the use of heritage places as mediums for negotiating ancestry, identity, territory and belonging based on conversations, interviews and visitations to heritage places together with residents in Limpopo National Park. We explore how particular vernacular histories become dominant village history through the authorisation of traditional leaders and their lineage histories and how traditional leaders use heritage places to mediate narratives. Authorised vernacular histories are narratives about mobility and identity, but they are also localised narratives about ‘home’ in terms of access to resources and heritage places. We discuss how lineage histories and traditional authority are mobilised or questioned in the context of the ongoing displacement of local residents through resettlement programmes and make comparisons with the historical experiences of evictions in the neighbouring Kruger and Gonarezhou National Parks. We emphasise the need for residents to remain connected to and in control of heritage places; otherwise, the linkages between these places, ancestral authority, and present-day authority risk being severed.