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A Jesuit, historian, and cultural theorist, Michel de Certeau(1925-86)’s works have opened newly horizons of historical interpretation by paying attention to the writing of narrative history. For Certeau, historiography in general rose from the Europeans’ encounter with the unknown others and investigation to alterities which otherwise nominated as 『 Heterologies』 (1986). In modern history, the emerging of Others are at first resulted from the division of Christianity by the Reformation. And it was essentially produced by inter-action within the Enlightenment discourses. In modern European history, indeed, there are two kinds of discourses on alterities ; the one is interior alterity which includes witchcraft and mysticism presented in his book 『The Possession at Loudun』 (1970). And the other one deals with exterior alterity which indicates exotic meetings emerged with the New-World experience in his 『 The Writing of History』 (1975). Those discourses are, for Certeau, represented as difference, distance, division and fragmentary, regarded as a practical action rather than conception or ideology.
In the first book, a religious incidence at Loudun is represented as displacement that means other within subject of possessed nuns. Certeau claims that French monarchy could bring out political strategy to establish the absolute power in the nation by exploiting this displacement. In other words, religious world order would have shifted to political order which integrate multiple factors to the state power by realizing the State Reason. This process is the very re-employment, that reproduces new structural frame based on the change of paradigm of interpretative system about the world. The re-employment means that there isn’t any original text but only revised editions. The texts of the modern Europe, in nature, are all reproductions and diffusion of scriptural writings associated with religious and political powers. The scriptural writings reappeard at each crucial moments, and transferred from the interpretative instruments to controling force. For example, modern Europeans have practiced the works of production for colonialstic others by calling them savage, erotic and mystic.
Certeau pursues not the textualization of history but historicizing the text itself by his own historiographical methods. This article focuses on his writings on the nuns’ possession in the Ursuline in 1632-40 at Loudun, and a voyager’s encounter with the natives in the shore of Brazil in 1558. Recorded texts or raw materials do not describe the transparent truth, rather it is an alteration which were to be repeated by institutionally and socio-culturally conditioned perspectives. The process of making recorded materials are regarded as resulting in appropriative production by authoritative interpreters of the subject. But within the text, Certeau argues, there are multiple division, fragment, rupture, discord and cleavage. The Annals School’s total history, in Certeau’s view, is not historian’s proper purpose. Because, historical knowledge can never be complete nor sure. He sees the History as fables and poetics, like those practising the New-Historicism.
In the first book, a religious incidence at Loudun is represented as displacement that means other within subject of possessed nuns. Certeau claims that French monarchy could bring out political strategy to establish the absolute power in the nation by exploiting this displacement. In other words, religious world order would have shifted to political order which integrate multiple factors to the state power by realizing the State Reason. This process is the very re-employment, that reproduces new structural frame based on the change of paradigm of interpretative system about the world. The re-employment means that there isn’t any original text but only revised editions. The texts of the modern Europe, in nature, are all reproductions and diffusion of scriptural writings associated with religious and political powers. The scriptural writings reappeard at each crucial moments, and transferred from the interpretative instruments to controling force. For example, modern Europeans have practiced the works of production for colonialstic others by calling them savage, erotic and mystic.
Certeau pursues not the textualization of history but historicizing the text itself by his own historiographical methods. This article focuses on his writings on the nuns’ possession in the Ursuline in 1632-40 at Loudun, and a voyager’s encounter with the natives in the shore of Brazil in 1558. Recorded texts or raw materials do not describe the transparent truth, rather it is an alteration which were to be repeated by institutionally and socio-culturally conditioned perspectives. The process of making recorded materials are regarded as resulting in appropriative production by authoritative interpreters of the subject. But within the text, Certeau argues, there are multiple division, fragment, rupture, discord and cleavage. The Annals School’s total history, in Certeau’s view, is not historian’s proper purpose. Because, historical knowledge can never be complete nor sure. He sees the History as fables and poetics, like those practising the New-Historicism.
목차
Ⅰ. 서론
Ⅱ. 역사의 불확실성
Ⅲ. 타자의 발화에 관한 해석과 기록
Ⅳ. 타자성(alterite)의 생산
Ⅴ. 결론
불문초록
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