Historiography

There are many ways one might write a history of Australian history, but from any angle it’s a heroic project. In Making Australian History, Anna Clark is open about the difficulties, the possibilities, and her choices. How do you make sense of Australian history, she asks, amid a ‘swirl of changing sensibilities, methods, culture, politics and place’? How do you trace the story of a discipline across time, when each generation has defined the contours and boundaries of that discipline differently? How do you write a genuinely inclusive history of Australian History – one that gives due place to the full range of historical forms, not just those approved in academic circles?

‘What is it that distinguishes “the experience of being in the archives” from other types of research?’ The introduction to The Intimate Archive indicates that this is a crucial question underpinning the book. Neither dry repositories of records nor merely the random detritus of lives, archives are understood as constructed artefacts, shaped by cultural and political practices as well as by chance. Their meaning also depends on the historical moment: what is overlooked by one generation of researchers may be important to another. What is regarded as evidence by a researcher trained in literature may be questioned by an historian. Particular interests, as well as factors like gender, may also influence the materials researchers select from papers and how they interpret them.

Nothing divides people as much as the idea that history is a text and, in many cases, a fiction. It’s the sort of notion – more or less accepted by academics in the Humanities – that really annoys ‘among the barbarians’ public intellectuals. Point out that history is written by the victors, that much of what we think of as gospel was written decades after the event from secondary sources (the Gospels, for example), and that the bulk of tradition, from Scots tartan to Christmas, is a nineteenth-century confection, and their anger becomes tinged with panic. It’s vertigo, but one of time rather than space – the sudden realisation that you are standing on nothing but the present, with the texts and living witnesses (whose memories are texts) inhering in the present.