當(dāng)代非洲史學(xué)進(jìn)程研究
發(fā)布時(shí)間：2018-07-28 06:43
【摘要】：近年來(lái),中國(guó)和非洲都在積極探索自身文明的“復(fù)興”之路,要實(shí)現(xiàn)復(fù)興需要具備哪些條件呢?中國(guó)和非洲該如何攜手并進(jìn)才能實(shí)現(xiàn)兩個(gè)民族的復(fù)興呢?復(fù)興不是復(fù)古,是文化傳承與創(chuàng)新的統(tǒng)一,而史學(xué)是文化中的文化。因此,非洲復(fù)興不僅需要非洲文化的傳承與創(chuàng)新的統(tǒng)一,也需要史學(xué)傳承和創(chuàng)新的統(tǒng)一。本文通過(guò)對(duì)于當(dāng)代非洲史學(xué)進(jìn)程的研究,來(lái)探討非洲史學(xué)對(duì)于非洲復(fù)興的意義及其影響。當(dāng)代非洲史學(xué)是在西方統(tǒng)治時(shí)期的殖民主義史學(xué)的胚胎內(nèi)產(chǎn)生的。在殖民統(tǒng)治時(shí)期,西方列強(qiáng)為了攫取最大的殖民利益,為了使殖民地居民在心理上產(chǎn)生自卑感而對(duì)非洲人實(shí)行思想文化方面的殖民,他們將非洲大陸“虛構(gòu)”成是沒有歷史的大陸,將歐洲人看成是非洲歷史上一切重大變革的推動(dòng)者。這些觀念主要體現(xiàn)在“含米特假設(shè)”中。20世紀(jì)50、60年代隨著非洲民族獨(dú)立解放運(yùn)動(dòng)的蓬勃發(fā)展以及非洲大陸上一系列新國(guó)家的建立,從政治上宣布了非洲人與歐洲人的平等性。然而政治上的獨(dú)立只是非洲獨(dú)立的第一步,消除非洲人的自卑心理還需要從思想文化上來(lái)證明非洲人與歐洲人的平等性,自卑心理的消除需要依靠一種強(qiáng)大的文化自信,而文化自信則來(lái)源于對(duì)于自身悠久歷史與文明的認(rèn)知。因此,非洲民族獨(dú)立之后的“新”史學(xué)的主要任務(wù)就變成了發(fā)現(xiàn)、尋找非洲悠久的歷史與文明。這種新史學(xué)是與殖民統(tǒng)治時(shí)期對(duì)于非洲的種種“虛構(gòu)”針鋒相對(duì)的,殖民主義史學(xué)認(rèn)為非洲是沒有歷史的大陸,新史學(xué)則認(rèn)為非洲不但是有歷史的大陸,并且有著悠久的歷史；殖民主義史學(xué)認(rèn)為非洲大陸上一切重大變革都是由歐洲人推動(dòng)的,新史學(xué)則認(rèn)為非洲人是非洲大陸上一切重大變革的積極推動(dòng)者;殖民主義史學(xué)認(rèn)為非洲沒有記載史實(shí)的文獻(xiàn)資料,所以說(shuō)非洲是沒有歷史的,新史學(xué)家認(rèn)為口頭傳說(shuō)是非洲人保存自己歷史的獨(dú)特形式,用口頭傳說(shuō)可以來(lái)研究非洲歷史。尼日利亞伊巴丹大學(xué)歷史系最能體現(xiàn)非洲新史學(xué)的相關(guān)特征,由聯(lián)合國(guó)教科文組織組織編撰的《非洲通史》是非洲新史學(xué)的集大成者。20世紀(jì)70年代,非洲政府開始面臨著嚴(yán)峻的經(jīng)濟(jì)發(fā)展、工業(yè)化和國(guó)家整合的任務(wù),要實(shí)現(xiàn)這些任務(wù),必須找到一種能夠超越政治史而看到政治經(jīng)濟(jì)秩序潛在決定因素的新歷史。非洲史學(xué)出現(xiàn)了用依附理論和欠發(fā)達(dá)理論來(lái)解釋當(dāng)時(shí)非洲經(jīng)濟(jì)發(fā)展困境,用馬克思主義階級(jí)的方法來(lái)分析非洲不能徹底實(shí)現(xiàn)發(fā)展的原因。同時(shí),這種史學(xué)也批判了之前強(qiáng)調(diào)政治史研究的民族主義史學(xué)。非洲史學(xué)的經(jīng)濟(jì)史分支最能體現(xiàn)20世紀(jì)70年代非洲史學(xué)的主要研究?jī)?nèi)容和研究方法。20世紀(jì)80、90年,面對(duì)著實(shí)施結(jié)構(gòu)調(diào)整方案后的大多數(shù)非洲國(guó)家的經(jīng)濟(jì)衰退、政治動(dòng)蕩的困境,非洲史學(xué)家們開始懷疑西方強(qiáng)加的結(jié)構(gòu)調(diào)整方案背后的新自由主義對(duì)于非洲的適用性,并試圖從非洲社會(huì)的實(shí)踐出發(fā),找出能夠更有效地解決非洲問(wèn)題的新史學(xué),這種新史學(xué)的主要特征是從文化上批判西方建構(gòu)起來(lái)的單一、簡(jiǎn)單的非洲“他者”形象,主張研究非洲社會(huì)的多樣性和復(fù)雜性,這些主張主要反映在社會(huì)史的研究上。21世紀(jì)的非洲是發(fā)展與危機(jī)并存的大陸,其國(guó)際關(guān)系重點(diǎn)由歐美國(guó)家轉(zhuǎn)向金磚國(guó)家。面對(duì)著這些變化,非洲史學(xué)研究呈現(xiàn)出了非洲史學(xué)與全球史學(xué)的互動(dòng)研究、金磚國(guó)家、與非洲社會(huì)問(wèn)題相關(guān)的史學(xué)研究并出現(xiàn)了多維度的研究視角、多元化的研究主題、比較的研究方法、自主性的研究主題等未來(lái)發(fā)展趨勢(shì)。通過(guò)對(duì)于當(dāng)代非洲史學(xué)進(jìn)程的研究,本文認(rèn)為,非洲過(guò)去不僅是非洲史學(xué)的主要研究?jī)?nèi)容,同時(shí)也是非洲要“復(fù)興”的主要內(nèi)容。因此,當(dāng)代非洲史學(xué)的發(fā)展進(jìn)程就本身就是不斷完善非洲“復(fù)興”內(nèi)容的過(guò)程。同時(shí),當(dāng)代非洲史學(xué)的發(fā)展也對(duì)實(shí)現(xiàn)非洲復(fù)興具有積極的推進(jìn)作用,這種作用主要體現(xiàn)在：首先,通過(guò)史學(xué),認(rèn)識(shí)非洲文明。非洲復(fù)興的根本在于非洲文明的復(fù)興,而實(shí)現(xiàn)非洲文明復(fù)興的首要條件是先了解非洲有哪些文明,這些文明是如何形成的。其次,史學(xué)有助于找到一條為非洲量身定做的復(fù)興之路。非洲史學(xué),通過(guò)對(duì)于西方、非洲以及金磚國(guó)家發(fā)展歷程的全面分析研究,取其精華,棄其糟粕,能為實(shí)現(xiàn)非洲復(fù)興目標(biāo)提供有益的借鑒。再次,通過(guò)書寫共同歷史經(jīng)歷的史學(xué),有助于培養(yǎng)和增強(qiáng)非洲人民對(duì)于國(guó)家的認(rèn)同感、歸屬感,增強(qiáng)非洲人的民族精神,攜手共創(chuàng)非洲復(fù)興。最后,非洲史學(xué)在研究進(jìn)程中所形成的正視歷史、從現(xiàn)實(shí)問(wèn)題出發(fā),追求現(xiàn)實(shí)問(wèn)題解決的優(yōu)良史學(xué)傳統(tǒng),有助于非洲史學(xué)家們肩負(fù)起實(shí)現(xiàn)非洲復(fù)興的時(shí)代使命。
[Abstract]:In recent years, China and Africa are actively exploring the road to the "revival" of their own civilization. What are the conditions for the realization of a revival? How should China and Africa go hand in hand to achieve the revival of the two nations? Revival is not an ancient, a cultural heritage and a cultural heritage, and history is a culture. Therefore, African Renaissance is not The unity of the inheritance and innovation of the African culture and the unity of the history of history and innovation are also needed. This article, through the study of the process of contemporary African historiography, explores the significance and influence of African historiography on the African Renaissance. Contemporary African historiography is produced within the embryo of the colonial history of Western rule. In the period of governance, in order to seize the greatest colonial interests, the Western powers colonized the Africans with a sense of inferiority in the mentality of the colonies. They made the African continent "fictitious" as a continent without history, and regarded Europeans as the promoters of all the major changes in the history of Africa. In the 50,60 age of the.20 century, with the flourishing development of the national liberation movement in Africa and the establishment of a series of new countries on the African continent, the equality between Africans and Europeans is declared politically. However, the political independence is only the first step of Africa's independence, and the inferiority of Africans is eliminated. It is necessary to prove the equality between the Africans and the Europeans from the ideology and culture. The elimination of the inferiority complex needs to rely on a strong cultural confidence, while the cultural confidence comes from the recognition of its own long history and civilization. Therefore, the main task of the "new" history after the independence of the African nation has become a discovery and a long search for Africa. History and civilization. This new history is opposed to the "fiction" of Africa in the colonial period. Colonialist historiography thinks that Africa is a continent without history. The new historiography thinks that Africa is not only a historical continent but also has a long history; colonialist historiography thinks that all the great changes on the African continent have changed. The new historiography believes that Africans are active promoters of all major changes on the continent of Africa; colonialist historiography holds that Africa has no historical documents, so that Africa is not historical, and that the new historians believe that oral legends are the unique forms of the African people to preserve their history. The History Department of the African University of Ibadan, Nigeria, can reflect the characteristics of the new history of Africa. The general history of Africa, compiled by the UNESCO, is an aggregation of the new history of Africa in the 70s of.20, and the African government began to face the task of severe economic development, industrialization and national integration. In order to achieve these tasks, we must find a new history that can transcend the political history and see the potential determinants of the political and economic order. The African historiography appears to explain the predicament of the African economic development at that time with the theory of attachment and the underdeveloped theory, and to analyze the reasons why Africa can not be completely developed by the Marx class method. This history also criticized the nationalist historiography which emphasized the study of political history. The branch of economic history of African historiography can most reflect the main research contents and research methods of African history in the 1970s.20 century 80,90, facing the economic recession of most African countries after the implementation of the structural adjustment scheme, the plight of political turmoil, African historians have begun to doubt the applicability of Neo liberalism behind the structural adjustment program imposed by the west, and try to find out new historiography that can solve African problems more effectively from the practice of African society. The main feature of this new history is to criticize the western culture from the West. The image of "the other" of the continent advocates the study of the diversity and complexity of African society. These ideas are mainly reflected in the study of social history. Africa is the continent of development and crisis in the.21 century. Its international relations are shifted from European and American countries to the BRICs countries. The interactive study of history, the BRICs countries, the historical research related to the African social problems and the emergence of a multi-dimensional research perspective, a variety of research themes, comparative research methods, and the future trend of self-determination research. Through the study of the process of contemporary African historiography, this article holds that Africa used to be not only African historiography. The main content of the study is also the main content of Africa's "revival". Therefore, the process of the development of contemporary African history is itself a process of improving the content of the "revival" of Africa. At the same time, the development of contemporary African historiography also has a positive impact on the realization of the African Renaissance. Through history and understanding of African civilization. The root of African Renaissance lies in the revival of African civilization, and the first condition for the revival of African civilization is to understand the civilizations in Africa and how these civilizations have been formed. Secondly, history helps to find a way of rejuvenation for Africa. The comprehensive analysis of the development process of the BRIC countries, the essence and the discard can provide useful reference for the realization of the African revival goal. Again, through the writing of the history of the common historical experience, it helps to cultivate and strengthen the African people's sense of identity and belonging to the country, to strengthen the ethos of the Africans, and to create an African recovery hand in hand. In the end, the African historians will shoulder the mission of realizing the African Renaissance by looking at the history in the course of the study, starting from the realistic problems and pursuing the excellent historical tradition to solve the realistic problems.
【學(xué)位授予單位】：云南大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2016
【分類號(hào)】：K4
，
本文編號(hào)：2149246
[Abstract]:In recent years, China and Africa are actively exploring the road to the "revival" of their own civilization. What are the conditions for the realization of a revival? How should China and Africa go hand in hand to achieve the revival of the two nations? Revival is not an ancient, a cultural heritage and a cultural heritage, and history is a culture. Therefore, African Renaissance is not The unity of the inheritance and innovation of the African culture and the unity of the history of history and innovation are also needed. This article, through the study of the process of contemporary African historiography, explores the significance and influence of African historiography on the African Renaissance. Contemporary African historiography is produced within the embryo of the colonial history of Western rule. In the period of governance, in order to seize the greatest colonial interests, the Western powers colonized the Africans with a sense of inferiority in the mentality of the colonies. They made the African continent "fictitious" as a continent without history, and regarded Europeans as the promoters of all the major changes in the history of Africa. In the 50,60 age of the.20 century, with the flourishing development of the national liberation movement in Africa and the establishment of a series of new countries on the African continent, the equality between Africans and Europeans is declared politically. However, the political independence is only the first step of Africa's independence, and the inferiority of Africans is eliminated. It is necessary to prove the equality between the Africans and the Europeans from the ideology and culture. The elimination of the inferiority complex needs to rely on a strong cultural confidence, while the cultural confidence comes from the recognition of its own long history and civilization. Therefore, the main task of the "new" history after the independence of the African nation has become a discovery and a long search for Africa. History and civilization. This new history is opposed to the "fiction" of Africa in the colonial period. Colonialist historiography thinks that Africa is a continent without history. The new historiography thinks that Africa is not only a historical continent but also has a long history; colonialist historiography thinks that all the great changes on the African continent have changed. The new historiography believes that Africans are active promoters of all major changes on the continent of Africa; colonialist historiography holds that Africa has no historical documents, so that Africa is not historical, and that the new historians believe that oral legends are the unique forms of the African people to preserve their history. The History Department of the African University of Ibadan, Nigeria, can reflect the characteristics of the new history of Africa. The general history of Africa, compiled by the UNESCO, is an aggregation of the new history of Africa in the 70s of.20, and the African government began to face the task of severe economic development, industrialization and national integration. In order to achieve these tasks, we must find a new history that can transcend the political history and see the potential determinants of the political and economic order. The African historiography appears to explain the predicament of the African economic development at that time with the theory of attachment and the underdeveloped theory, and to analyze the reasons why Africa can not be completely developed by the Marx class method. This history also criticized the nationalist historiography which emphasized the study of political history. The branch of economic history of African historiography can most reflect the main research contents and research methods of African history in the 1970s.20 century 80,90, facing the economic recession of most African countries after the implementation of the structural adjustment scheme, the plight of political turmoil, African historians have begun to doubt the applicability of Neo liberalism behind the structural adjustment program imposed by the west, and try to find out new historiography that can solve African problems more effectively from the practice of African society. The main feature of this new history is to criticize the western culture from the West. The image of "the other" of the continent advocates the study of the diversity and complexity of African society. These ideas are mainly reflected in the study of social history. Africa is the continent of development and crisis in the.21 century. Its international relations are shifted from European and American countries to the BRICs countries. The interactive study of history, the BRICs countries, the historical research related to the African social problems and the emergence of a multi-dimensional research perspective, a variety of research themes, comparative research methods, and the future trend of self-determination research. Through the study of the process of contemporary African historiography, this article holds that Africa used to be not only African historiography. The main content of the study is also the main content of Africa's "revival". Therefore, the process of the development of contemporary African history is itself a process of improving the content of the "revival" of Africa. At the same time, the development of contemporary African historiography also has a positive impact on the realization of the African Renaissance. Through history and understanding of African civilization. The root of African Renaissance lies in the revival of African civilization, and the first condition for the revival of African civilization is to understand the civilizations in Africa and how these civilizations have been formed. Secondly, history helps to find a way of rejuvenation for Africa. The comprehensive analysis of the development process of the BRIC countries, the essence and the discard can provide useful reference for the realization of the African revival goal. Again, through the writing of the history of the common historical experience, it helps to cultivate and strengthen the African people's sense of identity and belonging to the country, to strengthen the ethos of the Africans, and to create an African recovery hand in hand. In the end, the African historians will shoulder the mission of realizing the African Renaissance by looking at the history in the course of the study, starting from the realistic problems and pursuing the excellent historical tradition to solve the realistic problems.
【學(xué)位授予單位】：云南大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2016
【分類號(hào)】：K4
，
本文編號(hào)：2149246
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