Notes on history and historical fiction, Part III

Recently the New York Times published an article, “For Literary Novelists, the Past is Pressing“, about the revival of historical fiction. In examining its recent popularity, Jonathan Lee mentions novels that apply today’s culture wars and public moral codes to the past, such as novels showing the horrors of slavery, and puts forth the idea that our own time is so unsettling that putting a story in the past avoids difficult issues from the present. We might wish to encounter historical wrongs, but it’s easier to do it from a distance. He closes with: “A new generation of writers may find in the past better ways to capture the present.”

Using history to explain the present isn’t doing history, of course, not like academic historians do. Historians use history to explain the past. We want to know how the people of the 19th century, for example, explained themselves.

But the topics that may interest us do originate in the present. They must — historians live in the present, and it is impossible not to be interested in the issues of our own time. But the curiosity of historians is about how people lived then, what they believed, how they behaved, what they wanted from life. Right?

Not exactly. The discipline of history has trends and schools, and has changed over time. Historians often have axes to grind, and become historians precisely because they have a beef. When a historian creates one interpretation (such as the idea that the American Constitution represented intellectual enlightenment), another comes along with a different interpretation (that it represents the interests of wealthy landholders). There are conservative, Marxist, and classically liberal historians, and they work within these philosophical paradigms.

Does this mean, as Henry Ford was quoted as saying, that history is bunk? That it’s all fiction anyway, because historians are biased?

Not exactly. Bias is natural, and it is the conflict of various biases that moves knowledge forward. Historians are trained to consider the evidence, all the evidence, even if they don’t like it. They are trained to analyze each other’s arguments in order to counter them. Some do this better, or more thoroughly, than others. And most do it within the context of the bias they’ve been taught.

Unfortunately, right now historians are being trained in post-modernist approaches which counter the Enlightenment-based focus on reason and evidence. This undermines the entire idea of doing history, and leads to an emphasis on emotion, intuition, and zealotry. Wrongs must be corrected, evil must be exposed and uprooted. How people might have felt is more important than what they said or did. It’s a reflection of the current post-modern societal ideas, which question whether facts are real and wants to punish people who think the “wrong” way.

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This is an unfortunate trend for history, but it’s a great trend for fiction. Historical fiction allows writers to emote all they want about the past (or about the present set in the past), and for readers to enjoy feeling empathetically horrified and morally superior. Combine this with the escapism of binge-reading series of books featuring fatally flawed emotional characters, and the ease of loading a zillion novels onto ones device, it’s no wonder historical fiction is becoming more popular.

Johnathan Lee is right: the carthartic effect of setting our polarized views in the past is selling books. It’s a shame it isn’t doing anything truly historical.

2 comments to Notes on history and historical fiction, Part III

  • jmm

    Postmodern theory (which a friend calls “practicing philosophy without a license”)has been combined with politics and moral crusades, resulting in a pervasive disregard of the idea that facts matter (or even exist). It’s a disturbing trend in American society, a retreat from the intellectually demanding scientific method in favor of easy emotional response. In this context, efforts to promote study in the STEM disciplines seem both doomed and ironic.

    Racism, sexism, and fear of the ‘other’ are based entirely on feelings. Nobody seems to consider that when arguing for the primacy of feelings over reason.

    • Lisa M Lane

      The horrible part is, they don’t even need to “argue” the primary of feelings over reason, since reason is dismissed already as a framework.