By Jeremy Black; Donald M MacRaild
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When Okey died in Bolton his friends, rather unusually, recorded the key events through which Okey had lived. Germany, they reported, was ‘wasted 300 miles’ and Ireland had witnessed the murder of 200 000 Protestants. England, they averred, saw ‘the crown or command’ changed eight times between the 1640s and 1680s, while the Great Fire of London, they believed, had been caused by ‘papists’. These were indeed troubled times: even Okey’s own town of Bolton was ‘thrice stormed’ during the Civil War.
Few in Europe could compare with the works of Khaldun, whose comparative studies of cultures, it has been argued, tried ‘to give causal explanations of historical processes’ (T. 4 Un ive rsi ty o fE xe ter African historiography’, Storia Della Storiografia [History of Historiography], 1991). Western students today know very little about the historiographical traditions of the Islamic, Indian or Chinese worlds. Yet these were the great centres of ancient and medieval culture. The main problem for African civilisation has been the relative and growing strength of European powers since the high Middle Ages.
After the Second World War, the ideas of the Annales School began to spread around Europe, and even in Britain, where empiricism maintained a dominant position, a new style began to emerge. At the same time, Marxist theory took on an even greater importance than it had done before. A number of British writers – Christopher Hill and Eric Hobsbawm and, later, E. P. Thompson, all one-time members of the Communist Party of Great Britain Historians’ Group, emerged as major players on the world scene, with their radical overhaul of Marxist approaches to history.