New Historicism:
The new historicism developed during the 1980s, largely in reaction to the text-only approach pursued by formalist New Critics and the critics who challenged the New Criticism in the 1970s. New historicists, like formalists and their critics, acknowledge the importance of the literary text, but they also analyze the text with an eye to history. In this respect, the new historicism is not "new"; the majority of critics between 1920 and 1950 focused on a work’s historical content and based their interpretations on the interplay between the text and historical contexts (such as the author’s life or intentions in writing the work).
In other respects, however, the new historicism differs from the historical criticism of the 1930s and 1940s. It is informed by the poststructuralist and reader-response theory of the 1970s, as well as by the thinking of feminist, cultural, and Marxist critics whose work was also "new" in the 1980s. They are less fact- and event-oriented than historical critics used to be, perhaps because they have come to wonder whether the truth about what really happened can ever be purely or objectively known. They are less likely to see history as linear and progressive, as something developing toward the present, and they are also less likely to think of it in terms of specific eras, each with a definite, persistent, and consistent zeitgeist (spirit of the times). Hence they are unlikely to suggest that a literary text has a single or easily identifiable historical context. New historicist critics also tend to define the discipline of history more broadly than did their predecessors. They view history as a social science like anthropology and sociology, whereas older historicists tended to view history as literature's "background" and the social sciences as being properly historical. They have erased the line dividing historical and literary materials, showing not only that the production of one of William Shakespeare’s historical plays was both a political act and a historical event, but also that the coronation of Elizabeth I was carried out with the same care for staging and symbol lavished on works of dramatic art. New historicists remind us that it is treacherous to reconstruct the past as it really was—rather than as we have been conditioned by our own place and time to believe that it was. And they know that the job is impossible for those who are unaware of that difficulty, insensitive to the bent or bias of their own historical vantage point. Thus, when new historicist critics describe a historical change, they are highly conscious of (and even likely to discuss) the theory of historical change that informs their account. Many new historicists have acknowledged a profound indebtedness to the writings of Michel Foucault. A French philosophical historian, Foucault brought together incidents and phenomena from areas normally seen as unconnected, encouraging new historicists and new cultural historicists to redefine the boundaries of historical inquiry. Like the philosopher Friedrich Nietzsche, Foucault refused to see history as an evolutionary process, a continuous development from cause to effect, from past to present toward THE END, a moment of definite closure, a Day of Judgment. No historical event, according to Foucault, has a single cause; rather, each event is tied into a vast web of economic, social, and political factors. Like Karl Marx, Foucault saw history in terms of power, but unlike Marx, he viewed power not simply as a repressive force or a tool of conspiracy but rather as a complex of forces that produces what happens. Not even a tyrannical aristocrat simply wields power, for the aristocrat is himself empowered by discourses and practices that constitute power. Not all new historicist critics owe their greatest debt to Foucault. Some, like Stephen Greenblatt, have been most nearly influenced by the British cultural critic Raymond Williams, and others, like Brook Thomas, have been more influenced by German Marxist critic Walter Benjamin. Still others—Jerome McGann, for example—have followed the lead of Soviet critic Mikhail Bakhtin, who viewed literary works in terms of polyphonic discourses and dialogues between the official, legitimate voices of society and other, more challenging or critical voices echoing popular culture.
SOURCE:
http://bcs.bedfordstmartins.com/virtualit/poetry/critical_define/crit_newhist.html
SYNOPSIS:
Rodger Kamenetz, acclaimed author of The Jew in the Lotus, has long been fascinated by the mystical tales of the Hasidic master Rabbi Nachman of Bratslav. And for many years he has taught a course in Prague on Franz Kafka. The more he thought about their lives and writings, the more aware he became of unexpected connections between them. Kafka was a secular artist fascinated by Jewish mysticism, and Rabbi Nachman was a religious mystic who used storytelling to reach out to secular Jews. Both men died close to age forty of tuberculosis. Both invented new forms of storytelling that explore the search for meaning in an illogical, unjust world. Both gained prominence with the posthumous publication of their writing. And both left strict instructions at the end of their lives that their unpublished books be burnt.
Kamenetz takes his ideas on the road, traveling to Kafka’s birthplace in Prague and participating in the pilgrimage to Uman, the burial site of Rabbi Nachman visited by thousands of Jews every Jewish new year. He discusses the hallucinatory intensity of their visions and offers a rich analysis of Nachman’s and Kafka’s major works, revealing uncanny similarities in the inner lives of these two troubled and beloved figures, whose creative and religious struggles have much to teach us about the significant role played by the imagination in the Jewish spiritual experience.
SOURCE: http://www.powells.com/biblio/9780307379337?&PID=32442
ANALYSIS:
The story locates the hidden social messages of the unpublished books which were intended to be burnt. Kafka became more aware of the connections of the mystical tales he's been into. It reveals the uncanny similarities whose religious struggles have became significant.
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