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Journal articles on the topic 'Vernacular history'

Author: Grafiati

Published: 5 June 2025

Last updated: 1 August 2025

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1

Dyer, Christopher. "History and Vernacular Architecture." Vernacular Architecture 28, no. 1 (1997): 1–8. http://dx.doi.org/10.1179/030554797786050428.

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Zilbergerts, Marina. "Shtetl: A Vernacular Intellectual History." Polish Review 65, no. 2 (2020): 101–4. http://dx.doi.org/10.5406/polishreview.65.2.0101.

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Majumdar, Boria. "The Vernacular in Sports History." International Journal of the History of Sport 20, no. 1 (2003): 107–25. http://dx.doi.org/10.1080/714001842.

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4

Pollock, S. "Cosmopolitan and Vernacular in History." Public Culture 12, no. 3 (2000): 591–625. http://dx.doi.org/10.1215/08992363-12-3-591.

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Chiarappa. "The Gyre Narrows, Again: Vernacular Buildings, Vernacular Landscapes, and Environmental History." Buildings & Landscapes: Journal of the Vernacular Architecture Forum 27, no. 2 (2020): 1. http://dx.doi.org/10.5749/buildland.27.2.0001.

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Chappell, Edward A. "Viewpoint : Vernacular Architecture and Public History." Buildings & Landscapes: Journal of the Vernacular Architecture Forum 14, no. 1 (2007): 1–12. http://dx.doi.org/10.1353/bdl.2007.0003.

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Pınar, Kutluay. "An Evaluation of Regionalism in Architectural History." SOCIAL SCIENCES STUDIES JOURNAL 10, no. 6 (2024): 887–91. https://doi.org/10.5281/zenodo.12592537.

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Region as a notion in architecture has its roots in antiquity. However, it began to be widely used when Postmodernism was regarded as the counterpart of Modernism. Unlike Modernism, the regionalist approach primarily revolves around including regional features in design and is opposed to standardization, focusing on society, identity, and place. In time, different movements such as Critical Regionalism and Vernacular Regionalism have also emerged with their distinctive discourses. This essay aims to investigate Regionalism in architectural history regarding its definition, ancient background,

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8

Hammond, Mike. "VERNACULAR MODERNISM ‘Film: The First Global Vernacular?’ University of London." History Workshop Journal 58, no. 1 (2004): 355–58. http://dx.doi.org/10.1093/hwj/58.1.355.

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Tsurkan, Maria. "Colloquiality as a concept of the history of language." Current issues of social sciences and history of medicine, no. 2 (August 14, 2023): 83–85. http://dx.doi.org/10.24061/2411-6181.2.2022.359.

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Speech phenomena have long been the object of consideration in the history of literary language. They were interpreted as phenomena of vernacular speech, since the subject of this branch of linguistics is the study of the ways of formation of literary language against the background of interaction with spoken language, which has areal and social differentiation. The need to use the terms vernacular language, vernacular element, vernacular style disappeared due to two factors: 1) the researchers linked these concepts with a certain abstract model in the general picture of the history of the lit

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Mary E. Fissell. "Response: Going Vernacular." Journal of Women's History 22, no. 3 (2010): 209–13. http://dx.doi.org/10.1353/jowh.2010.0593.

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11

Taylor, Katie. "Reconstructing Vernacular Mathematics." Early Science and Medicine 18, no. 1-2 (2013): 153–79. http://dx.doi.org/10.1163/15733823-0006a0006.

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This article presents an account of my attempt to follow Thomas Hood’s instructions for the inscription of two scales on the sector, as laid out in his The Making and Use of the Geometricall Instrument, Called a Sector (1598). This will allow us to identify those aspects of the work that he expected readers to infer for themselves. I will then piece together the ways in which readers might have inscribed the scales and build up a picture of the kind of background knowledge that the author expected of his readers. It was this knowledge that made it possible to communicate the tacit skills invol

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12

Devine, Heather. "“Jean Barman — Vernacular Historian”." Journal of the Canadian Historical Association 27, no. 2 (2017): 136–46. http://dx.doi.org/10.7202/1040568ar.

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Over the past year, several excellent new publications focused on the histories of mixed-race French-Canadian communities in western Canada and the Pacific Northwest. Of these books, Jean Barman’s French Canadians, Furs and Indigenous Women in the Making of the Pacific Northwest merits special attention, because the author has successfully sought out, and integrated, vernacular voices as historical sources. And for this reason, Jean Barman is sometimes referred to as a “vernacular,” or grassroots historian. What is vernacular history? Is this genre a product of methodology or of one’s worldvie

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13

Sasaki, Yu. "Publishing Nations: Technology Acquisition and Language Standardization for European Ethnic Groups." Journal of Economic History 77, no. 4 (2017): 1007–47. http://dx.doi.org/10.1017/s0022050717000821.

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This article examines the causes and variation of language standardization across European ethnic groups from a historical perspective. Although language has long garnered interest in the study of ethnicity and nationalism, how language becomes standardized has yet to be offered. In this article, I argue that the acquisition of the printing press is critical to explaining the occurrence and variation of standardization. Using the first publication of vernacular dictionaries as a proxy for standardization, I present a systematic investigation of the standardization process for 171 ethnic groups

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Jones, G. I., Wendy James, and Douglas H. Johnson. "Vernacular Christianity." International Journal of African Historical Studies 23, no. 2 (1990): 348. http://dx.doi.org/10.2307/219365.

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15

Borek, Piotr. "Indian Vernacular History-writing and Its Ideological Engagement." Cracow Indological Studies 22, no. 1 (2020): 1–17. http://dx.doi.org/10.12797/cis.22.2020.01.01.

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Indian Vernacular History-writing and Its Ideological Engagement: A Contemporary Account on Shivaji’s Visit to Agra (1666) in Brajbhāṣā Verse The visit of Shivaji Bhosle at Aurangzeb’s court in 1666 is a famous subject of modern historical and popular accounts. A contemporary relation of this event is to be found in vernacular poetry, which according to the Western understanding of traditional history should not be considered factually reliable. Academic research of at least the last two decades has seen many attempts to oppose this view and to theorize Indian vernacular literatures as l

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16

Thomsen, Christen K. "Inventing and Controlling the Vernacular." American Studies in Scandinavia 26, no. 1 (1994): 22–37. http://dx.doi.org/10.22439/asca.v26i1.1453.

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17

Meouak, Mohamed. "Inventaire préliminaire du lexique arabe vernaculaire/semi-vernaculaire d’Ifrīqiya recueilli dans deux sources bio-hagiographiques : les Manāqib Abī Isḥāq al-Ǧabanyānī et les Manāqib Muḥriz b. Ḫalaf (5e/11e siècle)". Annali Sezione Orientale 81, № 1-2 (2021): 187–95. http://dx.doi.org/10.1163/24685631-12340117.

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Abstract This short note presents some lexical data in vernacular/semi-vernacular Arabic collected in the following Ifriqiyan sources: Manāqib Abī Isḥāq al-Jabanyānī and Manāqib Muḥriz b. Khalaf (5th/11th century). The main idea of the study is to remind the linguist and the historian of the real interest there would be in examining the textual material in vernacular/semi-vernacular Arabic from Medieval Tunisia in order to contribute to a better knowledge of the social history of linguistic habits.

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18

Valk, Ülo. "The Instrumental Vernacular." Journal of Ethnology and Folkloristics 17, no. 2 (2023): 1–11. http://dx.doi.org/10.2478/jef-2023-0014.

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Abstract Written as a response to professor Simon Bronner’s critical analysis of the concept vernacular and its uses, published in the Journal of Ethnology and Folkloristics (2022), the article highlights the functionality of the term ‘vernacular’. It has become a folkloristic category, binding conceptual domains such as ‘folk’ and ‘institutional’, ‘folkloric’ and ‘authored’, ‘oral’ and ‘literary’, ‘belief’ and ‘knowledge’, which have often been set apart in former scholarship. The main focus of the article is on vernacular religion as a concept and methodology, introduced by Leonard N. Primia

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Chizhova, Ksenia. "Bodies of Texts: Women Calligraphers and the Elite Vernacular Culture in Late Chosŏn Korea (1392–1910)." Journal of Asian Studies 77, no. 1 (2018): 59–81. http://dx.doi.org/10.1017/s002191181700095x.

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Men's references to women's writing in vernacular Korean script never term this practice “calligraphy,” and yet articles of women's intricate brushwork reveal that in late Chosŏn Korea (1392–1910) this was a highly aestheticized practice with recognized social importance and a meticulous training process. This article captures the moment when vernacular Korean scriptural practices ascended the elite canon, which resulted in the emergence of high vernacular culture. It historicizes the gendered logic of representation in a male-authored historical archive to uncover the contours of a women-cent

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Librelotto, Lisiane Ilha, and Grongel Rás Rufino Calei. "CULTURE, HISTORY, NATURAL MATERIALS IN ANGOLA: VERNACULAR ARCHITECTURE AND THE POSSIBILITIES FOR MORE SUSTAINABLE CONSTRUCTION." MIX Sustentável 10, no. 2 (2024): 219–31. http://dx.doi.org/10.29183/2447-3073.mix2024.v10.n2.219-231.

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This article focuses on the Angolan vernacular architecture and is part of a master's dissertation. As a culturalheritage, understanding vernacular architecture also helps us search for more sustainable constructionalternatives. To this end, this article aims to characterize the Angolan vernacular architecture by carrying outa theoretical literature review and a case study in the province of Huíla (Mupalala), Angola, for the cubatas ofthe Nyaneka-Humbi ethnic group. For this case study, it was imperative to interview local residents in orderto understand the cultural aspects of construction, b

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Cogan, Jacob Katz. "A History of International Law in the Vernacular." Journal of the History of International Law / Revue d’histoire du droit international 22, no. 2-3 (2020): 205–17. http://dx.doi.org/10.1163/15718050-12340149.

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Abstract Histories of international law have typically focused on the origins of legal rules and doctrines, the decisions of courts and other formal tribunals, the views of professors and legal theorists and diplomats, and the evolution of the legal profession. That is, international legal histories have centered on the concerns of lawyers and states and have reflected a positivist vision of international lawmaking. We need a history of international law that focuses more on international law in action – the invocation, elaboration, and contestation of rules in and through their everyday appli

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22

Edfeldt, Chatarina. "Recoding Paulina Chiziane’S Vernacular Poetics." Interventions 22, no. 3 (2019): 364–81. http://dx.doi.org/10.1080/1369801x.2019.1659167.

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23

Barthel, Diane, Thomas Carter, and Bernard L. Herman. "Perspectives in Vernacular Architecture, III." Journal of American History 77, no. 2 (1990): 633. http://dx.doi.org/10.2307/2079203.

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24

Murphy, Kevin D. "The Vernacular Moment." Journal of the Society of Architectural Historians 70, no. 3 (2011): 308–29. http://dx.doi.org/10.1525/jsah.2011.70.3.308.

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Kevin D. Murphy reexamines the introduction of European modern architecture in New England during the late 1920s and 1930s. Emphasizing the importance of regional vernacular forms to the reformulation and popularization of modernism, The Vernacular Moment: Eleanor Raymond, Walter Gropius, and New England Modernism between the Wars also highlights Raymond's pioneering role in this process. A decade before Gropius associated modernism with New England's vernacular building tradition in the choice of materials for his own house in Lincoln, Massachusetts (1938), the design of the Cambridge School

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25

Ivanov, Andrey. "Vernacular as anti-empire: Culture 3." проект байкал 19, no. 74 (2023): 58–71. http://dx.doi.org/10.51461/pb.74.13.

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The article reveals the author’s understanding of the vernacular (“architecture without architects” typical for a certain area and local culture) as a manifestation of the cultural mechanism alternative to the imperial-colonial mechanisms of urban development. It is proposed to call this mechanism “Culture 3”. The examples of post-Soviet Armenia show the fundamental differences between the vernacular and “non-vernacular” (classicist, modernist, postmodernist buildings). The article sets a task to reinterpret architectural history in view of decolonial optics.

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26

Ekblom, Anneli, Michel Notelid, and Rebecca Witter. "Negotiating identity and heritage through authorised vernacular history, Limpopo National Park." Journal of Social Archaeology 17, no. 1 (2017): 49–68. http://dx.doi.org/10.1177/1469605316688153.

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In this paper, we assess vernacular history, traditional authority and the use of heritage places as mediums for negotiating ancestry, identity, territory and belonging based on conversations, interviews and visitations to heritage places together with residents in Limpopo National Park. We explore how particular vernacular histories become dominant village history through the authorisation of traditional leaders and their lineage histories and how traditional leaders use heritage places to mediate narratives. Authorised vernacular histories are narratives about mobility and identity, but they

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27

Li, Luzhou Nina. "Rethinking the Chinese Internet: Social History, Cultural Forms, and Industrial Formation." Television & New Media 18, no. 5 (2016): 393–409. http://dx.doi.org/10.1177/1527476416667548.

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Current accounts of the development of the Chinese Internet have provided important analyses of the political economy of telecommunications and the Internet. This study builds on these research to examine how vernacular online practices played a role in enabling political economic dimensions of the Chinese Internet to act as significant shaping forces. With this objective in mind, this article considers vernacular online practices that preceded the rise of commercial online video portals. My specific examples are ‘video spoofing’ and ‘fansubbing’, practices popular in the early to mid-2000s. L

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28

Skeaff, Christopher. "Spinoza, in the Vernacular?" Political Theory 37, no. 1 (2009): 174–80. http://dx.doi.org/10.1177/0090591708326785.

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29

Lim, Samson W. "Murder! in Thailand's Vernacular Press." Journal of Asian Studies 73, no. 2 (2014): 359–76. http://dx.doi.org/10.1017/s0021911813002362.

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A cursory examination of the Thai press reveals two things: A history of censorship, at times violently repressive, and sensational content centered on crime news. Reporters, editors, and publishers have been threatened, intimidated, and murdered in an effort to control the print media while front pages are filled with stories of violent crime and gory photographs. This paper explores both these forms of violence, censorship and crime news, to understand the relationship between the two. It argues that the prevalence of the latter—sensationalism—has resulted in part from the former, a historic

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30

Eremin, Alexander. "The Russian vernacular from the second half of the 19th to the first half of the 20th century." Juznoslovenski filolog 80, no. 1 (2024): 55–68. http://dx.doi.org/10.2298/jfi2401055e.

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The article considers two issues: I) the content and history of the term ?vernacular?, II) non-linguistic and linguistic reasons for the formation and transformation of the vernacular into a common substandard. The author believes that vernacular is a natural non-literary, everyday, generally understandable form of existence of the national language - i.e. speech, which is characterized by a significant and immanently conditioned representation of vernacular lexemes, accentology, morphological and grammatical forms, etc., which functioned in large cities, primarily Moscow and St. Petersburg (L

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31

Cook, Daniel Thomas. "Vernacular Faith: Community, Heritage, Transition." Contexts 21, no. 1 (2022): 46–53. http://dx.doi.org/10.1177/15365042221083010.

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This photographic essay sets out to represent a sense of place-making in several North Philadelphia neighborhoods, predominately inhabited by African Americans, focusing on the built environment of small houses of worship. In brick and mortar, sheetrock and aluminum, wood and plaster, generations of residents have forged living chambers of significance out of inanimate materials by repurposing storefronts and homes. These edifices give a grounded, visual-material sense of their inextricability from urban history and everyday life, surviving in the interstices of the urban grid over and against

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32

Sigel, Lisa Z. "Handmade and Homemade: Vernacular Expressions of American Sexual History." Journal of the History of Sexuality 25, no. 3 (2016): 437–62. http://dx.doi.org/10.7560/jhs25303.

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33

Massa, Marianna. "The Contribution of French Orientalist Scholarship to the Rise of Vernacular Arabic as a Literary Language." Journal of Arabic and Islamic Studies 25, no. 1 (2025): 1–17. https://doi.org/10.5617/jais.12439.

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This article explores how the approach of French orientalists to vernacular Arabic may have played a role in reshaping Arab intellectual attitudes toward ʿāmmiyya, ultimately contributing to its emergence as a written literary medium. After outlining the history of vernacular Arabic studies, the article presents selected case studies to illustrate how 19th- and early 20th-century French scholars—particularly Jean-Joseph Marcel and Guillaume-André Villoteau—treated the vernacular as a legitimate object of linguistic and literary inquiry. Their work, which included compiling dictionaries and pri

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34

Christensen, Ellen, and Carolyn S. Loeb. "Entrepreneurial Vernacular: Developers' Subdivisions in the 1920s." Michigan Historical Review 29, no. 1 (2003): 146. http://dx.doi.org/10.2307/20174017.

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35

Fox, Stephen, Carter L. Hudgins, and Elizabeth Collins Cromley. "Shaping Communities: Perspectives in Vernacular Architecture, VI." Journal of Southern History 64, no. 3 (1998): 545. http://dx.doi.org/10.2307/2587819.

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36

Fassino, Nico. "Teaching the Mass with Song and "Dialog": Assessing the Use of the Vernacular at Mass, 1861–1961." Antiphon: A Journal for Liturgical Renewal 28, no. 1 (2024): 63–94. http://dx.doi.org/10.1353/atp.2024.a924356.

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ABSTRACT: This article explores the history of vernacular congregational participation at Mass between 1861 and 1961. Contrary to popular narratives, this research reveals that vernacular recitation of the Mass texts—aloud and in common by the congregation during the celebration of the liturgy—far predates the Second Vatican Council. A variety of these vernacular Mass methods were published with official approval in prayer-books and hand missals for the laity. This article will introduce and survey these methods, assess their effectiveness, and suggest what we might learn from them in order to

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37

Sgarbi, Marco. "Aristotle and the People: Vernacular Philosophy in Renaissance Italy." Renaissance and Reformation 39, no. 3 (2017): 59–109. http://dx.doi.org/10.33137/rr.v39i3.27721.

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The essay focuses on vernacular Aristotelianism in Renaissance Italy, which began to gain currency in the 1540s, just as the vernacular was beginning to establish itself as a language of culture and the Counter-Reformation was getting underway. With over three hundred printed and manuscript works, the statistics of this phenomenon are impressive. Even so, the vulgarization of Aristotle in the Italian Renaissance has never received the scholarly attention it deserves. The paper examines (1) the identity of the recipients of Aristotle’s vulgarizations, (2) the meaning of the process of vulgariza

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Mishra, Pritipuspa. "Beyond powerlessness." Indian Economic & Social History Review 48, no. 4 (2011): 531–70. http://dx.doi.org/10.1177/001946461104800403.

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This article calls for a revision and expansion of our understanding of the concept of ‘vernacular’ in modern Indian scholarship. Current definitions of the concept pose it as a local, indigenous and powerless language. Scholars like Ranajit Guha and Partha Chatterjee have argued that such indegeneity and exclusion from structures of power provide vernacular languages with the capacity to represent the true voice of the oppressed. While this is true of vernacular languages in some instances, my analysis of linguistic politics in Orissa demonstrates that an overwhelming reliance on this definit

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Messer, Peter C. "Thomas Hutchinson and Vernacular Constitutionalism." New England Quarterly 94, no. 3 (2021): 459–66. http://dx.doi.org/10.1162/tneq_a_00905.

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40

Grant, Paul. "Screening Place: Regional and Vernacular Cinemas in Cebu." Plaridel 17, no. 2 (2020): 23–41. http://dx.doi.org/10.52518/2020.17.2-02pgrant.

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The history of autonomous cultural production in the Philippines has been both blessed and cursed with a series of significant but contentious debates largely stemming from the nation’s historical battles with colonialism and how that experience problematized the concept of an easily definable national identity. Using geographical concepts surrounding place to open up new approaches to understanding local cultural production, this essay turns to Philippine cinema as a propaedeutic for this contested history and traces the emergence and difficulties of vernacular and regional cinemas in Cebu, P

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41

Davidson, James. "A Proposal for the Future of Vernacular Architecture Studies." Open House International 38, no. 2 (2013): 57–65. http://dx.doi.org/10.1108/ohi-02-2013-b0006.

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Given the broad scale and fundamental transformations occurring to both the natural environment and human condition in the present era, what does the future hold for vernacular architecture studies? In a world where Capital A (sometimes referred to as ‘polite’) architectural icons dominate our skylines and set the agenda for our educational institutions, is the study of vernacular architecture still relevant? What role could it possibly have in understanding and subsequently impacting on architectural education, theory and practice, and in turn, professional built environment design? Imagine f

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42

Kragl, Florian. "Vergil und das Epische Erzählen." Literaturwissenschaftliches Jahrbuch 61, no. 1 (2020): 9–51. http://dx.doi.org/10.3790/ljb.61.1.9.

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The article discusses Jan-Dirk Müller’s concept of ›epic narration‹ with respect to the dominant Virgilian tradition during the Middle Ages. Müller’s ›epic narration‹ is defined as a quasi-autochthonous vernacular mode of medieval, (at least seemingly) archaic narration, strictly distinct from the, so-to-speak, Virgilian world of the litterati, and closely resembling everyday conversation: ›Epic narration‹ is narration in the presence of narrator and audience; it unfolds common narrative knowledge; the narrated past and the presence of narration are closely intertwined; what is told, is simply

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Puliafito, Anna Laura. "Phaedrus’ Cicadas: Patrizi's Dialoghi and vernacular rhetoric." Intellectual History Review 29, no. 4 (2019): 619–29. http://dx.doi.org/10.1080/17496977.2019.1661711.

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44

Passanti, Francesco. "The Vernacular, Modernism, and Le Corbusier." Journal of the Society of Architectural Historians 56, no. 4 (1997): 438–51. http://dx.doi.org/10.2307/991313.

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The modernist architecture of the 1920s, often referred to by the terms "machine aesthetic" and "International Style," has been seen as antithetical to the vernacular. Focusing on Le Corbusier, this essay argues that, to the contrary, the vernacular played an essential role in the construction of modernist architecture, as conceptual model for a notion of modern vernacular-one as naturally the issue of modern industrial society, and as representative of it, as the traditional vernacular of common parlance had been of earlier societies. Le Corbusier arrived at this notion by layering on each ot

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45

CHAPMAN, Jesse J. "Lao-Zhuang in the vernacular: two evolutionary readings." Journal of Modern Chinese History 11, no. 1 (2017): 50–71. http://dx.doi.org/10.1080/17535654.2017.1308099.

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46

Leonard, Dickens. "Sarithiram as Interpretative Pedagogy: Iyothee Thass’s Casteless Community and History." Critical Philosophy of Race 11, no. 1 (2023): 94–119. http://dx.doi.org/10.5325/critphilrace.11.1.0094.

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Abstract This article studies the proposal of the twentieth-century anticaste scholar and writer Iyothee Thass of a millennial anticaste communitas (community) in creative opposition to caste immunitas (immunity). It argues that Thass’s casteless community makes an appeal as it withdraws from caste and Brahminism by differentiating itself from enclosure. Thass’s works sought to conceive and construct a community against caste in the vernacular both in the global and local context by way of a highly scholarly as well as creative engagement with Buddhism and the Tamil literary archive. In the co

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47

Lyutaeva, Mariya S. "Lived Religion and Vernacular Religion. Conceptualization of the Terms." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 3 (June 20, 2023): 119–27. http://dx.doi.org/10.37482/2687-1505-v261.

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The conceptual network used in modern religious studies is being constantly updated and supplemented with new terms, while “classical” concepts are undergoing semantic shifts as well. This paper is focused on the history of the notions of lived religion and vernacular religion, which entered the scientific lexicon in the late 20th century. Both terms relate to the study of everyday life and its philosophical understanding and are based on extensive empirical research as well as anthropological data. The concepts of lived religion and vernacular religion were proposed by scholars as an alternat

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48

Loo, Daron Benjamin. "A CONTENT ANALYSIS OF LOW YAT ONLINE DISCUSSION FORUMS ON MALAYSIAN VERNACULAR SCHOOLS." International Journal of Asia Pacific Studies 20, no. 2 (2024): 1–31. http://dx.doi.org/10.21315/ijaps2024.20.2.1.

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Vernacular schools in Malaysia, while only operating at the primary school level, have had a turbulent existence. Recently, the constitutional legitimacy of these schools was questioned through legal suits brought about by private citizens as well as non-governmental organisations and associations. These suits illuminate the discourses that surround vernacular schools in Malaysia. A discursive space where language use is worth examining is the digital realm, where there is an extent of openness afforded to users to communicate their feelings or views. To this end, three online discussion forum

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49

Dash, Dr. Rajata kanta. "Madala Panji: Towards historicizing A discourse." Proceedings of Odisha History Congress 42nd, no. x (2024): 144–50. https://doi.org/10.5281/zenodo.14929487.

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This Article seeks to illustrate how vernacular histories and <em>rajavamsavalis</em> (royal chronicles) can provide insights into the historical encounters of subaltern societies in South Asia. Conversely, academic or universal histories did not give a platform to represent these particular facets of the lower classes. Academic historians have regarded the legends and myths associated with <em>vamsavalis</em> as ahistorical. However, it is noteworthy that these narratives have significantly contributed to Odisha’s identity politics. This study explores how vernacular histories provide a

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Dash, Dr. Rajata kanta. "Madala Panji: Towards Historicizing A Discourse." Proceedings of Odisha History Congress 10, no. 42 (2024): 144–50. https://doi.org/10.5281/zenodo.14929582.

Full text

Abstract:

This Article seeks to illustrate how vernacular histories and <em>rajavamsavalis</em> (royal chronicles) can provide insights into the historical encounters of subaltern societies in South Asia. Conversely, academic or universal histories did not give a platform to represent these particular facets of the lower classes. Academic historians have regarded the legends and myths associated with <em>vamsavalis</em> as ahistorical. However, it is noteworthy that these narratives have significantly contributed to Odisha’s identity politics. This study explores how vernacular histories provide a

APA, Harvard, Vancouver, ISO, and other styles

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