Antiquarianist

As scholar he is an antiquarianist, a specialist in a particular field, and as a teacher he is concerned with his students.

[…] Angelus Politianus as being an antiquarianist according to certain critics.

Within a generation after Polo, Albornoz, and Cristóbal de Molina wrote their accounts, investigation into such things became a matter for antiquarianists: No longer performed, most such rites, especially those tied to public contexts and Inca state activities, disappeared into the past, recoverable only through the writings of those closer to the events.

During this period, stirred by Burkean notions of the sublime, Anglo-Irish antiquarianists were fictionally re-creating the Irish past in droves.

In a certain respect, this is a difficult question to answer, for it has now been demonstrated that the Yahwist was not only a historian but also an antiquarianist, which means that from a modern vantage point his motives as a historian were mixed.

After the Meiji Restoration of 1868, the name honzōgaku almost disappeared. It no longer indicated a recognized field of academic study, and its use was limited to a restricted number of amateurs and antiquarianists.

Within the framework of the ideology of antiquarianist (traditional) religion or culture, oppression is experienced sometimes as a problem, sometimes as a solution.

The cultural life around them would have been off-limits, which might explain why toward the end of the eighteenth century some Anglo-Irish men and women “awaken[ed] a new historical consciousness” (Trumpener 24) through antiquarianist scholarship that that (in true melancholist fashion) both preserved and mourned the folkloric traditions forbidden to them as children.