The African past certainly speaks, but in what language? Is it the language of testimonies and accounts, or is it the language of metaphors, of symbols, and of structures? And once identified, what and whose code will decipher the message and unveil the secrets oral tradition both reveals and conceals? Ten scholars—all historians, Vansina vintage—join in this volume to answer these and related questions, and to counter the critique anthropologists mounted against their mentor\u27s historical method. The eleventh contributor is Vansina himself, who has the last word
The conversation with sources is at the heart of the historical profession. Men and women of past ti...
If a people were to write their own history to be solely accepted as an ideal, it would not be abnor...
Coming from a background of comparative work on orality and literacy but a non-specialist on the scr...
The African past certainly speaks, but in what language? Is it the language of testimonies and accou...
BOOK TITLE: ORAL TRADITION AS HISTORY MBAKWE, PAUL UCHE Department of History and International Rela...
Laburthe-Tolra Philippe. Miller (Joseph C), éd. : The African Past Speaks. Essays on Oral Tradition ...
It has long been evident that folklore research in literate societies cannot rely exclusively on ora...
Joseph Mali, a historian of ideas, might not have heard of folklore as an academic discipline. He do...
This response comes from the position of a nonspecialist on the scriptures of Judaism, Christianity,...
This interview with Professor Jan Vansina, conducted in the mid-1980s by Szilárd Biernaczky, is the ...
It is possible to distinguish three groups of writers on African folklore: first, amateurs, like mis...
A classic means of addressing one's terror is mimesis, as my undergraduate aesthetics professor told...
Xavier University historian Kathleen Smythe will discuss a pair of long-term historical processes of...
In the mid-20th century, Africanist historians who had turned to oral tradition as a source of evide...
Despite the fact that oral traditions have been treated with contempt and intellectual disdain by Eu...
The conversation with sources is at the heart of the historical profession. Men and women of past ti...
If a people were to write their own history to be solely accepted as an ideal, it would not be abnor...
Coming from a background of comparative work on orality and literacy but a non-specialist on the scr...
The African past certainly speaks, but in what language? Is it the language of testimonies and accou...
BOOK TITLE: ORAL TRADITION AS HISTORY MBAKWE, PAUL UCHE Department of History and International Rela...
Laburthe-Tolra Philippe. Miller (Joseph C), éd. : The African Past Speaks. Essays on Oral Tradition ...
It has long been evident that folklore research in literate societies cannot rely exclusively on ora...
Joseph Mali, a historian of ideas, might not have heard of folklore as an academic discipline. He do...
This response comes from the position of a nonspecialist on the scriptures of Judaism, Christianity,...
This interview with Professor Jan Vansina, conducted in the mid-1980s by Szilárd Biernaczky, is the ...
It is possible to distinguish three groups of writers on African folklore: first, amateurs, like mis...
A classic means of addressing one's terror is mimesis, as my undergraduate aesthetics professor told...
Xavier University historian Kathleen Smythe will discuss a pair of long-term historical processes of...
In the mid-20th century, Africanist historians who had turned to oral tradition as a source of evide...
Despite the fact that oral traditions have been treated with contempt and intellectual disdain by Eu...
The conversation with sources is at the heart of the historical profession. Men and women of past ti...
If a people were to write their own history to be solely accepted as an ideal, it would not be abnor...
Coming from a background of comparative work on orality and literacy but a non-specialist on the scr...