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二战后,西方史学研究出现了“祛中心化”的趋势:转向工人和社会底层,妇女和社会性别,按种族和民族区分的不同群体以及非西方史、世界史或全球史研究,而欧洲发展模式只是其中一种。面对常常是地方性的、细枝末节般的社会文化史,历史学家能否紧紧抓住“祛中心”的主题,并诉之以全球史视野?从20世纪50年代研究16世纪工匠起,至今日研究非欧洲人物如伊斯兰教信徒“非洲的列奥”(阿尔·法西)的祛中心化之路,都是为了尝试回答以上问题。可以通过两个实例考察如何在具体研究中运用全球视角:一例是14世纪末15世纪初抄写文化背景下地中海两岸的伊本·卡尔敦和克里斯汀·德·皮桑之文学生涯的比较;另一例是17、18世纪从非洲贩卖到苏里南的奴隶团体,其预言、医疗和查案诸种习俗之传播及异化。
After World War II, Western historiography emerged a trend of “disenfranchising”: turning to workers and the bottom of society, women and gender, different groups by race and ethnicity, and non-Western, world or global history studies, and The European model of development is just one of them. In the face of the often endemic and minutiae social and cultural history, can historians grasp the theme of “dispelling the center” and appeal to the perspective of global history? From the 1950s to the 16th century artisans Starting today, studies of non-European personalities such as Islamic believers and the Leo of Africa (Al-Faisal) have been tried to answer the above questions. Two examples can be used to examine how to use the global perspective in specific studies: one is a comparison of the literary career of Ibn Khaldun and Kristen de Pisang on both sides of the Mediterranean in the late 14th and early 15th centuries; One example is the slave trade that was trafficked from Africa to Suriname in the 17th and 18th centuries, predicting the spread and alienation of various medical and investigative practices.