Boundaries of the Humanities (Part1)
Hello, It's Shin.
I got a result for a scholarship yesterday, saying that you are not qualified. I was so shocked that I failed it before going to the interview. I was at a loss what to do next to solve the financial problem I'm facing.
Anyway, I am going to write what I was supposed to say If I had passed the first selection, and how I did feel when the foundation did not pick me as a candidate.
So, I will go to this essay's conclusion first. That is・・・。
Research on archaeology and history can contribute to the solution to problems the world possesses, Egypt becoming a precursor.
And with this recent rejection of the scholarship, I couldn't help but wonder if such arguments are not what society and foundations are looking for.
If you're curious, I invite you to read my blog. So, let me share my thoughts...
＊There is one thing I want to give my opinion on and raise an issue with you guys: the humanities department cannot contribute to solving the problems modern society faces. This is a contentious topic, which can lead to a wide range of viewpoints. I will neither deny nor affirm them. I simply want to know your opinions if possible.
Inspiration for considering social contribution
The reason I will delve deeper into research on Egyptian Archaeology is simply out of curiosity and pure interest. The civilization that blossomed in the far southwestern direction of Japan and in the unimaginable time of approximately 4000 years ago, truly excites me.
I assume that such emotions motivate people to study and do their own research on Archaeology or history.
However, I faced a setback.
That is・・・。
scholarships
Studying at UCL requires me to pay tuition fees and maintenance allowance (approximately 6.5 million and 2million each) Given my family's financial situation, I cannot afford to pay them. This fact give me no choice but to rely on scholarships.
I tried to find various scholarships in many ways. As a result, it turned out that
some large scholarships have eligibility criteria that excludes humanities.
I searched desperately scholarships that would accept humanities majors and I found one!
Nevertheless, further challenges arose when I read the qualifications the scholarship was seeking.
They expect applicants to be conscious of solving problems facing contemporary society and aim to contribute to society.
At that moment, my thought stopped.
I couldn't make any comments in response. I had been drivien by an unwavering passion for ancient Epypt all along, and it had brought me to this point, where I had been accepted to UCL under special circumstances. I was eager to contribute to the advancement of Egyptology from now on.
When it came down to it, I realized that all I had was that passion and the knowledge I had gained from books.
Some people can argue like, "satisfying one's intellectual curiosity is nothing wrong at all" or "that's the essence of academia, isn't it?"
However, the scholarship's requirement made me realise that Archaeology and history as academic disciplines hold significance for society in some way.
Now I believe that this significance should be prioritised over other considerations.
And so, my academic journey began.
Speak your mind, even if your voice shakes
History serves no practical purpose, unlike math and science.
You've probably heard this sentiment at school before, and I've certainly come across it many times.
As someone who is exploring its societal significance, it is no longer acceptable to dismiss it as just an excuse for poor test scores and as complains to avoid test prepartion.
After reading countless books, I have finally found an idea that could provide a solution for the social usefulness of history from the insights of Chizuka Tadami in his book " Introduction to Historiography. His concept of reflexive historiography convinced me, offering a compelling perspective on tke societal utility of history.
This refers to the notion of comparing the actions of people in the past with cotemporary society and culture, highlighting their differences to prompt reflection.
It means shifting the methods and subjects of cultural anthropology to a past temporal axis for analysis.
In this essay, I will deliberately explain what cultural anthropology is by using not its academic significance but my experience.
One thing most people who lived in different countries can relate to is the repeated question from individuals with diverse cultural backgrounds that always unsettled me. At both school and work in Australia, I found myself facing this formidable queqtion: what do you think? Every time it was posed, my mind went blank, murmuring please do not do that.
When I could not offer any response, I was often met with insistence: you have to express your opinion!! or puzzled looks, and sometimes even condescending expressions.
Their sayings and attitudes perplexed me due to the thing I had never experienced in Japan before.
After spending some time there, I came to a realization that Expressing opinions is a kind of survival strategy. Unlike Japanese people, they can be quite laid-back and do things that go far beyond Japanese common sense (such as getting a different dish than what was ordered, or the way deliveries are made).
If you do not assert yourself when you faced something disgusted, they won't take any action on their own. There are not any gentle friends who approach you based on your facial expression. And if your assertion is logically sound, they generally tend to understand and accommodate it
Can you guess what happens next when this is repeated?
You can gain confidence. You become unhesitant in expressing your thoughts, and stating dislikes becomes less of a burden.
But why didn't you understand that at first? That's when I first realized. Even in Japan, I communicated my opinions to my family, teachers at school, and various other people. However, as time passed, I learned that my assertions didn't necessarily get through to them, nor did they act on my opinions. This realization made me hesitant to speak up. It was this realization that prompted me to reflect. From now on, all I have to do is correct that and ensure that I try not to ignore others' assertions.
By going to a country different from Japan, Australia, and immersing myself in its culture for an extended period, I became aware of a culture different from Japan's. Recognising these differences allowed me to reassess Japanese culture and reflect on it. I believe that applying this process to the actions of people in the distant past, across time and space, nurtures an environment that tolerates diverse societies and gives meaning to studying them.
Critique of the viewpoint
While the conception of reflexive historiography is certainly attractive, its weekness must be considered.
The research findings of Archaeology and history differ significantly from those of cultural archaeology, often struggling to accurately depict past cultures and societies. Moreover, The methodology itself presents challenges to achieving accuracy.
The research focuses of archaeology includes artifacts used by ancient peoples and documents they left behind, with interpretations based on the context of the past.
However, none can physically observe the minds of workmen creating the pyramids as well as how pottery vessels were crafted and used in daily life. The ideal method would be to directly ask people from the past, although it is obviously not feasible.
Therefore, one of the biggest difficulties in developing archeological research is avoiding reader-centric approach.
The theoretical archaeology is regarded as a promising field to deal with this issue, although many objections exist. As someone who devote my entire life to studies of ancient Egypt, I am making continuing effort to develop a theory that cover the weeknesses of today's theory, which is part of my ambition. In addition, I am confident that incorporating the perspective of being Japanese, the academic viewpoint gained from studying at UCL, and the diverse backgrounds of UCL students will enable me to achieve this goal.
Thank you for your time.