1.2.4 Hidden in History

Historians begin their work with a research question and seek to find the sources necessary to build an authentic narrative that answers it. One challenge is that written sources are undeniably valuable but often leave out important details. For example, many speak only of the lives of elites. It is not terribly difficult to find information about kings, queens, and other rulers of the past, but what of their families? Their servants? What of the ordinary people who lived under their rule?

Some groups of people remain hidden in our account of history because few records talk about their lives and experiences. Historians of the 1960s began to revolutionize the discipline by studying history “from the bottom up.” In other words, they began to focus on just those groups that had long been ignored. They used sources like church records, newspapers, and court hearings to illuminate the lives of the poor and illiterate. Court hearings were one venue in which the words of people from all backgrounds were recorded as they served as witnesses and as accused. Mothers and fathers also sought out those who could write letters for them to get pardons for loved ones convicted of crimes. These kinds of sources shed light on those whose voices were rarely heard, either while they lived or after they died. Great strides have been made in the field of social history, which looks beyond politics to the everyday aspects of life in the past. But it remains difficult, lacking records, to represent women, the poor, and minority communities on an equal footing with those who have traditionally held power.

These kinds of limitations can also apply to regions of the world. Civilizations with long-standing and abundant historical documents often have more complete histories than others. Much is known, for example, about European history and Chinese history, both of which have deep roots in the written word. Europe, after all, had Herodotus, and China had Sima Qian. Herodotus, who lived in the fifth century BCE, is called the father of history in the West; he wrote the history of the Greco-Persian wars. Sima Qian, born in the middle of the second century BCE, is referred to in China as the father of history for his work Records of the Grand Historian, a sweeping history of the Han dynasty. The Middle East and India also have rich textual histories. In Africa and Latin America, the historical record is less full.

In the case of Latin America, the historical record was significantly altered when the Europeans arrived. Believing that much of the writing of Indigenous people that they found spoke of a religion and culture they meant to replace, the conquerors deliberately destroyed it. Writing Africa’s history is complicated by both its size and its diversity, as well as its colonial past. Due to the extremes of climate, surviving written documents and even archaeological evidence are not easily found, and what exists of written history is often tainted by the bias of the colonial observers who wrote it. New scholarship is emerging in both regions, generated by historians who look with fresh eyes and seek to understand history as it was. To gain some insight into the way history is relevant to the present, read Chinua Achebe on the Value of Indigenous History and consider the questions posed.

The Past Meets the Present

Chinua Achebe on the Value of Indigenous History

The following is an interview with the noted Nigerian novelist Chinua Achebe (1930–2013) in The Atlantic. Achebe, author of several important books including Things Fall Apart, which explores the impact of British missionary work in Nigeria, speaks to both the historic legacy of colonialism—the practice of controlling another people or area, usually for economic gain—and the need to first see ourselves independently and then in relation to others (Figure 1.10).

Figure 1.10 This is a photo of the young Chinua Achebe in Lagos, Nigeria, in 1966. (credit: “Chinua Achebe, 1966” by The New York Times/Wikimedia Commons, Public Domain)

But, of course, something doesn’t continue to surprise you every day. After a while I began to understand why the book [Things Fall Apart] had resonance. I began to understand my history even better. It wasn’t as if when I wrote it I was an expert in the history of the world. I was a very young man. I knew I had a story, but how it fit into the story of the world—I really had no sense of that. Its meaning for my Igbo people was clear to me, but I didn’t know how other people elsewhere would respond to it. Did it have any meaning or resonance for them? I realized that it did when, to give you just one example, the whole class of a girls’ college in South Korea wrote to me, and each one expressed an opinion about the book. And then I learned something, which was that they had a history that was similar to the story of Things Fall Apart—the history of colonization. This I didn’t know before. Their colonizer was Japan. So these people across the waters were able to relate to the story of dispossession in Africa. People from different parts of the world can respond to the same story, if it says something to them about their own history and their own experience.

—Chinua Achebe in Katie Bacon, “An African Voice,” The Atlantic

• Try to sum up Chinua Achebe’s words in one sentence.
• In what ways do you think colonialism has influenced the writing of history?