Historiography

Historiography, the writing of history, especially the writing of history based on the critical examination of sources, the selection of particular details from the authentic materials in those sources, and the synthesis of those details into a narrative that stands the test of critical examination. The term historiography also refers to the theory and history of historical writing.

Modern historians aim to reconstruct a record of human activities and to achieve a more profound understanding of them. This conception of their task is quite recent, dating from the development in the late 18th and early 19th centuries of “scientific” history and the simultaneous rise of history as an academic profession. It springs from an outlook that is very new in human experience: the assumption that the study of history is a natural, inevitable human activity. Before the late 18th century, historiography did not stand at the centre of any civilization. History was almost never an important part of regular education, and it never claimed to provide an interpretation of human life as a whole. This larger ambition was more appropriate to religion, philosophy, and perhaps poetry and other imaginative literature.

History of historiography

All human cultures tell stories about the past. Deeds of ancestors, heroes, gods, or animals sacred to particular peoples were chanted and memorized long before there was any writing with which to record them. Their truth was authenticated by the very fact of their continued repetition. History, which may be defined as an account that purports to be true of events and ways of thinking and feeling in some part of the human past, stems from this archetypal human narrative activity.

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While sharing a common ancestry with myth, legend, epic poetry, and the novel, history has of course diverged from these forms. Its claim to truth is based in part on the fact that all the persons or events it describes really existed or occurred at some time in the past. Historians can say nothing about these persons or events that cannot be supported, or at least suggested, by some kind of documentary evidence. Such evidence customarily takes the form of something written, such as a letter, a law, an administrative record, or the account of some previous historian. In addition, historians sometimes create their own evidence by interviewing people. In the 20th century the scope of historical evidence was greatly expanded to include, among many other things, aerial photographs, the rings of trees, old coins, clothes, motion pictures, and houses. Modern historians have determined the age of the Shroud of Turin, which purportedly bears the image of Jesus, through carbon-14 dating and have discredited the claim of Anna Anderson to be the grand duchess Anastasia, the daughter of Tsar Nicholas II, through DNA testing

Just as the methods at the disposal of historians have expanded, so have the subjects in they have become interested. Many of the indigenous peoples of Africa, the Americas, and Polynesia, for example, were long dismissed by Europeans as having no precolonial history, because they did not keep written records before the arrival of European explorers. However, sophisticated study of oral traditions, combined with advances in archaeology, has made it possible to discover a good deal about the civilizations and empires that flourished in these regions before European contact.

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Historians have also studied new social classes. The earliest histories were mostly stories of disasters—floods, famines, and plagues—or of wars, including the statesmen and generals who figured in them. In the 20th century, however, historians shifted their focus from statesmen and generals to ordinary workers and soldiers. Until relatively recent times, however, most men and virtually all women were excluded from history because they were unable to write. Virtually all that was known about them passed through the filter of the attitudes of literate elites. The challenge of seeing through that filter has been met by historians in various ways. One way is to make use of nontraditional sources—for example, personal documents, such as wills or marriage contracts. Another is to look at the records of localities rather than of central governments.

Through these means even the most oppressed peoples—African-American slaves or medieval heretics, for example—have had at least some of their history restored. Since the 20th century some historians have also become interested in psychological repression—i.e., in attitudes and actions that require psychological insight and even diagnosis to recover and understand. For the first time, the claim of historians to deal with the feelings as well as the thoughts of people in any part of the human past has been made good.

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None of this is to say that history writing has assumed a perfect or completed form. It will never do so: examination of its past reveals remarkable changes in historical consciousness rather than steady progress toward the standards of research and writing that represent the best that historians can do today. Nevertheless, 21st-century historians understand the pasts of more people more completely and more accurately than their predecessors did. This article demonstrates the scope of that accomplishment and how it came to be achieved.