"Narrativism, as represented by Hayden White and Frank Ankersmit, can fruitfully be analyzed as an inversion of two brands of positivism. First, narrativist epistemology can be regarded as an inversion of empiricism. Its thesis that narratives function as metaphors which do not possess a cognitive content is built on an empiricist, 'picture view' of knowledge. Moreover, all the non-cognitive aspects attributed as such are dependent on this picture theory of knowledge and a picture theory of representation. Most of the epistemological characteristics that White and Ankersmit attribute to historical narratives therefore share the problems of this picture theory.
The article's second thesis is that the theories of narrative explanation can also fruitfully be analyzed as inversions of positivist covering-law theory. Ankersmit's brand of narrativism is the most radical in this respect because it posits an opposition between narrative and causal modes of comprehension while simultaneously eliminating causality from narrativist historical understanding. White's brand of narrativism is more of a hybrid than is Ankersmit's as far as its theory of explanation is concerned; nevertheless, it can also be fruitfully interpreted as an inversion of covering-law theory, replacing it by an indefinite multitude of explanatory strategies.
Most of the striking characteristics of both White's and Ankersmit's narrativism pre-suppose positivism in these two senses, especially their claim that historical narratives have a metaphorical structure and therefore no truth-value. These claims are had to reconcile with the factual characteristics of debates by historians; this problem can be tracked down to the absence in 'metaphorical' narrativism of a conceptual connection between historical narratives and historical research."
(Chris Lorenz, 1998, Wiley-Blackwell)
Lorenz, C. (1998). "Can Histories Be True? Narrativism, Positivism, and the "MetaphoricalTurn"." History and Theory 37(3): 309-329.
"But as a strategy and a form, the interview-oriented film has problems of its own. ... the film-maker with intertitles, making patently clear what has been implicit all along: documentaries always were forms of re-presentation, never clear windows onto 'reality'; the film-maker was always a participant-witness and an active fabricator of meaning, a producer of cinematic discourse rather than a neautral or all-knowing reporter of the way things truely are."
(David MacDougall p.260, 1985)
MacDougall, David. "The Voice of Documentary", in Movies and Methods: Volume II, Bill Nichols ed. Berkeley: University of California Press, 1985.
Fig.1 Dana Perry and her son Evan Scott Perry, at age 3, HBO documentary "Boy Interrupted" [http://www.hbo.com/documentaries/boy-interrupted]
"This website is designed as a social mirror to show the prevalence of casual homophobia in our society. Words and phrases like 'faggot,' 'dyke,' 'no homo,' and 'so gay' are used casually in everyday language, despite promoting the continued alienation, isolation and - in some tragic cases - suicide of sexual and gender minority (LGBTQ) youth.
We no longer tolerate racist language, we're getting better at dealing with sexist language, but sadly we're still not actively addressing homophobic and transphobic language in our society.
Let's put an end to casual homophobia. Speak out when you see or hear homophobic or transphobic language from friends, at school,
in the locker room, at work or online. Use #NoHomophobes to show your support. And visit one of our resource websites to get more involved."
"This article discusses a particular project that attempted to make art-historical research evocative as well as analytical by employing rich, interactive multi-media. This reliance on evocative material extended techniques practiced by television drama-documentaries and considered their legitimacy and potential within academic art history."
[...what might "evocative research" mean?]
3). Esche-Ramshorn, Christiane and Stanislav Roudavski (2012). "Evocative Research in Art History and Beyond: Imagining Possible Pasts in the Ways to Heaven Project", Digital Creativity, 23, 1, pp. 1-21
"Lukasa, or memory boards, are hand-held wooden objects that present a conceptual map of fundamental aspects of Luba culture. They are at once illustrations of the Luba political system, historical chronicles of the Luba state, and territorial diagrams of local chiefdoms. Each board's design is unique and represents the divine revelations of a spirit medium expressed in sculptural form. While many lukasa utilize a system of denotation based on masses of shells and beads affixed to their wooden surfaces, this example communicates its content through incised designs and images carved in relief."
(The Metropolitan Museum of Art)
Fig.1 "Memory Board (Lukasa) [Democratic Republic of Congo; Luba] (1977.467.3)". In Heilbrunn Timeline of Art History. New York: The Metropolitan Museum of Art, 2000–. http://www.metmuseum.org/toah/works-of-art/1977.467.3 (October 2006).