IHH – Page 2 – The Inclusive Historian's Handbook

Reconstruction

Posted on August 23, 2019August 23, 2019 by IHH Uncategorized

“Robert Smalls, S.C. M.C. Born in Beaufort, SC, April 1839,” c. 1870-1880. Brady-Handy Photograph Collection, Library of Congress.

The Reconstruction period following the American Civil War marked the transition from slavery to freedom and citizenship for nearly four million enslaved African Americans. Traditionally defined as running from 1865 to 1877, but perhaps more accurately understood as encompassing events taking place between 1861 and the 1890s, Reconstruction was a period of dramatic social, economic, and constitutional change for Americans north and south. While some of its transformations proved lasting, others were rolled back on a tide of violence within twenty years of Lee’s surrender at Appomattox.

During the Reconstruction era, voters ratified three new constitutional amendments, including one that redefined citizenship in the United States, and Congress passed the first federal civil rights laws in American history. Black men and women sought to define freedom through reordering their daily lives; asserting their rights as free laborers; pursuing access to land; establishing community institutions such as schools and independent black churches; and reestablishing family bonds that had been torn apart under slavery. Black men began to organize politically, and after 1870, to exercise the right to vote, even in the face of intense and frequently violent opposition from southern whites.

Free public school systems emerged across the South during Reconstruction, and constitutional conventions rewrote southern state constitutions. Economic modernization and debt relief became key economic issues across the formerly Confederate South, and the first black colleges in the region opened their doors. In the American West, Reconstruction propelled the expansion of the reservation system and the end of federal willingness to treat tribes as sovereign nations, as well as gave rise to heated conflicts between a federal government that sought to “subdue” native populations and Native Americans who had no desire to enfold themselves into the expanding American republic. Economic panic struck the nation in 1873, the women’s rights movement fractured over the issue of black male suffrage, and a series of fraudulent and violent elections unfolded across the South. In the 1870s and 1880s, the Supreme Court issued a series of decisions that rendered the Reconstruction amendments nearly unenforceable; and mass-scale violence and political terrorism paved the way for the restoration of white supremacy in the South.

Changing Interpretations

Reconstruction is one of the most important—yet least well-understood—periods in American history. For generations, scholars influenced by the Lost Cause portrayed Reconstruction as the lowest point in American history, a period characterized by political corruption and retaliatory action against former Confederates, which “mercifully” came to a close with the withdrawal of the U.S. Army and the restoration of “legitimate” (i.e., white) government in southern states in 1877. Generations of Americans grew up with this deeply racialized interpretation of the era, which implicitly (and at times, explicitly) justified white supremacy; expunged the complex history of community-building, labor negotiation, and political action by freedpeople; and vilified black southerners and their white allies as corrupt, incompetent, and dangerous.

As historian Eric Foner argues, “historical writing on Reconstruction has always spoken directly to current concerns,” and in the wake of the mid-twentieth-century freedom struggle that toppled the system of racial control established in the wake of the Civil War, scholarship on Reconstruction has dramatically transformed.[i] Most scholars now understand the period as one characterized by an expansion of democracy and civil rights, a noble, albeit unsuccessful, attempt to transform the United States into an interracial democracy. In current scholarship, Reconstruction’s most tragic feature is understood to be the fact that it ultimately failed to solidify and sustain the economic, political, and social transformations that it promised. But scholars actively stress its successes in the face of tremendous opposition: particularly the schools, churches, mutual aid societies, clubs, and other community institutions built by freedpeople, and the concessions they forced white landowners to make in the struggle to determine the role of the black laborer in the postwar South.

Alfred R. Waud. “The First Vote.” Harper’s Weekly, November 16, 1867. Copyprint. Prints and Photographs Division. Reproduction Number: LC-USZ62-19234 (5-21), Wikimedia Commons.

Public Understanding of Reconstruction

Yet scholars’ understanding of the era as characterized by an expansion of democracy only reaches so far. As Foner has contended, “For no other period in American history does so wide a gap exist between current scholarship and popular historical understanding.”[ii] The era often gets short shrift in many K-12 history curriculums, and sometimes in college classrooms as well, due to its complexity and its timing, and—with notable exceptions—Reconstruction continues to be broadly underrepresented and under-interpreted on the nation’s public history landscape. The consequences of this marginalization are real, and troubling. When the Civil War era is artificially divorced from its aftermath, the long legacies and unresolved questions of the war years can be easily subsumed in a wave of romantic nostalgia. Disassociating the Reconstruction period from the war makes it possible to cast the fierce debates over Confederate memory that have convulsed communities in recent years as a simple matter of “preserving history” versus “erasing history,” rather than as struggles to understand how constructed narratives of Confederate and postwar history have been used to legitimize the restoration of white rule.

Americans’ poor collective understanding of the triumphs and failures of the Reconstruction era also affects our ability—as a society—to have thoughtful, honest, and historically-informed conversations about many issues that are hotly contested in today’s world. The definition and boundaries of citizenship; the relationship between political and economic freedom; the appropriate federal response to episodes of terrorism; concerns about election fraud and voter suppression; and the relationship between the federal government and individual Americans may be contemporary questions, but the way we experience them in the present has been shaped in part by the legacies—plural, not singular—of Reconstruction.

Contemporary Examples of Public Interpretation of Reconstruction

Though Reconstruction is still under-interpreted on the public history landscape, great strides have been made in recent years. Although some of the National Park Service’s Civil War battlefield parks, presidential sites, and homes of eminent black leaders such as Frederick Douglass, Booker T. Washington, and Maggie Walker have been introducing visitors to certain aspects of the period for years, the NPS did not have a site primarily devoted to Reconstruction until 2017. Reconstruction Era National Monument, an assortment of sites located in and around Beaufort, South Carolina, is the culmination of a fifteen-year effort to highlight and protect buildings and landscapes associated with the transition from slavery to freedom. Beaufort, which came into Union hands early during the war, was the site of a wartime community where freed people farmed confiscated lands, attended schools, governed themselves, and supported the Union war effort in numerous ways. Their efforts convinced many observers that free labor would transform the South and built support for black education, voting rights, and land reform among progressive white northerners. Beaufort was also the home of Robert Smalls, a formerly enslaved sailor who commandeered a Confederate vessel and sailed it to Union lines in 1862, freeing himself, his family, and 14 others. In the aftermath of the war, Smalls purchased his former owner’s house, and represented his home area in the state legislature, state senate, and U.S. House of Representatives, where he championed free public education and public support of the elderly.[iii]

The monument was designated by President Barack Obama, using the president’s executive powers under the Antiquities Act, leaving the door open to congressional designation of other sites of significance. The NPS’s 2017 National Historic Landmarks theme study on Reconstruction, spearheaded by historians Greg Downs and Kate Masur, has identified a wide range of additional sites that hold great significance for public understanding of the Reconstruction era. Some of these properties already bear landmark status, and some would require further study prior to potential designation. Put simply, Reconstruction’s complexity, significance, and long legacy will be best served by preservation and interpretation across a broad network of sites—both inside and outside of the NPS—rather than restriction to a handful of specifically designated properties.

One site where important preservation and interpretation work is already going on is New Philadelphia, Illinois, the first town in the United States to be founded, planned, and registered by an African American, Free Frank McWhorter. Though founded in the 1830s, the population and prosperity of the town peaked during Reconstruction, when it functioned as a multiracial community in which African Americans owned land and property, sent their children to school, and exercised political rights. Beginning in the late 1990s, descendants, local residents, archaeologists, and historians have come together to mark, excavate, preserve, and interpret the site. Like many sites associated with Reconstruction, no extant buildings survive, and those committed to providing visitors to New Philadelphia an educational experience have thus pursued Augmented Reality (AR) technology as a means to interpret the site. New Philadelphia’s AR walking tour embeds the stories of the people who lived, loved, and struggled there into the physical space, anchoring this past on the contemporary landscape. In so doing, AR allows “historically significant landmarks that have traditionally fallen outside of the notion of authorised heritage discourse—but which are no less important—to be brought into the fold of public consciousness through a new means of experiencing the past.”[iv]

In cases where surviving buildings do exist, they are being used to give voice to a wide range of historical experiences and perspectives. The centerpiece of the Smithsonian National Museum of African American History and Culture’s Reconstruction exhibit is a home built in the 1870s by Richard Jones, founder of a Maryland freedmen’s settlement. The museum presents the home as “a tangible symbol of Reconstruction,” a testimony to African American creativity and engineering skills, and a window into both the physical hardships of freedmen’s lives and their aspirations for the future. Conversely, in Columbia, South Carolina, the boyhood home of Woodrow Wilson has been transformed into a museum dedicated to exploring how Reconstruction played out in the city, and across the state more broadly, which in 1868 became the first to elect a black-majority legislature. The museum confronts topics head-on that receive little coverage elsewhere, such as the transition from enslaved to paid domestic servants, the temporary desegregation of the University of South Carolina, the formation of black churches in the city, and the rise of political and racial terrorism across the state. Though the connections between the larger narrative and the Wilson family’s own politics are not always clear, the irony of the home of a man who played a significant role in the campaign to discredit Reconstruction being reinvented as a place for visitors to grapple with the era and its legacies is remarkable.[v]

On the digital front, the After Slavery Project houses an array of primary source materials, interpretive essays, and interactive timelines and maps on Reconstruction in the Carolinas, most of them centering on labor. The Smithsonian National Museum of African American History and Culture has launched a crowdsourcing effort to transcribe nearly two million files from the Freedmen’s Bureau records, an initiative that not only makes essential Reconstruction-related materials newly available online, but invites digital volunteers to read, transcribe, and otherwise actively engage with the records. These are only two of an assortment of digital resources now available to assist those interested in better understanding, contextualizing, and reanimating the narratives of this still widely-misunderstood era.

Conclusion

Given the deep-seated misconceptions that have long characterized Reconstruction in the public mind and the continuing underrepresentation of the period in much of the public history realm, it is crucial that public historians make a concerted effort to address the post-Civil War years through as many avenues as possible. Improving public understanding of the Reconstruction period can not only provide vital historical context for many contemporary debates, it can also shed important light on the workings (and failings) of democracy in a highly fractured society. Finally, educating the public about Reconstruction can provide an excellent case study for discussing how and why interpretations of the past change over time.

Notes

[i] Eric Foner, “Epilogue,” in The Reconstruction Era: Official National Park Service Handbook, eds. Robert K. Sutton and John A. Latschar (Eastern National, 2016), 179.

[ii] Ibid.

[iii] National Park Service, “The Era of Reconstruction, 1861-1900: A National Historic Landmarks Theme Study” (National Park Service, 2017), 103, 111; Cate Lineberry, “The Thrilling Tale of How Robert Smalls Seized a Confederate Ship and Sailed it to Freedom,” June 13, 2017, Smithsonian.com, accessed May 19, 2018, https://www.smithsonianmag.com/history/thrilling-tale-how-robert-smalls-heroically-sailed-stolen-confederate-ship-freedom-180963689/.

[iv] Paul Shackel, New Philadelphia: An Archaeology of Race in the Heartland (Berkeley: University of California Press, 2010), 38; Jonathan Amakawa and Jonathan Westin, “New Philadelphia: Using Augmented Reality to Interpret Slavery and Reconstruction Era Historical Sites,” International Journal of Heritage Studies 24, no. 3 (November 2017): 317, 321, 327, https://doi.org/ 10.1080/13527258.2017.1378909.

[v] Kriston Capps, “Rebuilding a Former Slave’s House in the Smithsonian,” The Atlantic, September 2016, https://www.theatlantic.com/magazine/archive/2016/09/this-old-house/492767/; Lauren Safranek, Review of Woodrow Wilson Family Home, The Public Historian 37, No. 2 (May 2015): 121-123.

Sexuality

Posted on August 23, 2019August 27, 2021 by IHH Uncategorized

Poster created by the Health Education Authority for the National Aids Helpline promoting safer sex practices, c. 1990. Photo credit: Wellcome Collection.

The history of sexuality is a history of bodies—how they fit together and find pleasure—and of minds—how desire and pleasure are experienced and rationalized given social and cultural norms and political ideologies. Public-facing histories (like twentieth-century LGBTQIA+[i] activisms) lend themselves well to the excavation of primary source materials—newsletters, picket signs, photographs, etc.—and their respectable interpretation (de-sexualized narratives of identity and equal rights). However, the inclusive historian must remain cognizant of who produced and preserved what evidence, when, where, and why—and how it has been and will be understood by new generations and audiences. This information shapes and comprises extant narratives of sexuality.

Much of human sexuality has played out behind the bedroom door of history, private and concealed. The evidentiary basis for such history is scant. As an inclusive historian, it is your job to expand how these histories can be told using the resources available to you. How can we commit to being more inclusive, equitable, and service-oriented historians given the gaps and silences of the archive? We must always consider who or what is missing from our narratives, and why. Even given a wealth of materials and perspectives, how can we showcase the breadth and depth of sexual experience throughout human history given respectability politics, institutional censorship, and cultural expectations? Studying the history of sexuality brings with it questions of (in)decency and taboo, sex and gender norms, anachronism and bias—all of which create a maze of roadblocks the inclusive historian must continually navigate. This article will equip you with the tools necessary for understanding these challenges, the complexity of the history of sexuality, and examples of best practices for interpreting it.

Defining Sexuality

For the purpose of this article, sexuality can be taken to encompass the following:

Sexual orientation—an internal experience, our desires or lack thereof, and who we are or are not attracted to.
Sexual behavior—an external and usually private experience, the acts we do or do not engage in, and with whom we do or do not share them.
Sexual identity—an external and usually public experience, how we conceive of our sexual experience and what we call ourselves.

These concepts are crucial for an inclusive historian to understand when interpreting sexual experiences of the past. As will be discussed in a later section, the frameworks and language we employ to encapsulate sexuality often present social, cultural, and political biases.

Historicizing Sexuality

Historical actors’ desires, actions, and identities will not always coincide with our expectations. In fact, they rarely do. Take, for example, Michael Wigglesworth, a seventeenth century Puritan minister known for his best-selling poem The Day of Doom. An ardent Christian, father, and husband three times over, Wigglesworth struggled with his sexuality, as revealed through diary entries. An inclusive historian would not automatically declare him “gay” or “prudish” upon learning of his attraction to his male students and his shame about nocturnal emissions. Instead, the inclusive historian would differentiate his inner thoughts and desires (evinced in his diary) from his actions (marriage and children) and identity (or lack thereof).

An inclusive historian is wary of presentist assumptions about the sexuality of historical actors. Modern identifiers like “gay” or “homosexual” reinforce anachronistic ideas about how sexuality was experienced in the past. These words come with their own social, cultural, and political connotations. In the history of sexuality, language serves a very important purpose— contextualizing a specific time and place, and how a particular desire, act, or identity was named (if it was named at all). Wigglesworth serves as a nexus between Puritan sexual mores, their internalization, and individuated experiences of desire. In order to responsibly interpret his history, one must ask how he experienced his sexuality as well as how it might have been read by others. Did Wigglesworth identify himself as part of a nameless underclass of “sodomites” persecuted by society or as a sinner comparable to a drunkard or a murderer? Is the “incongruity” between Wigglesworth’s desires and behavior something to be read as a lack of self-acceptance (by today’s standards) or a spiritual struggle (by Wigglesworth’s own perspective)? The inclusive historian must balance the agency of historical actors (like Wigglesworth) to conceive of their experiences on their own terms, with a critique of the social, cultural, and political constrictions placed on them that shaped their self-conceptions.

American scholar David Halperin once argued that sexuality “is a cultural production: it represents the appropriation of the human body and of its physiological capacities by an ideological discourse.”^[ii] In other words, sexuality is a social construct and it is our job, as historians, to trace its genealogy—how experiences and conceptions of sex^[iii] have changed over time. As French philosopher Michel Foucault argued in The History of Sexuality, sexuality has been framed by power dynamics that constitute “normal” and “abnormal” sexual experience.[iv] When we say that present-day American society is cisheterocentric,^[v] we mean that it continually reinforces those norms about how sexed bodies and sexuality are experienced and described. But was this always the case?

The Importance of Language and Cultural Context

Queer theory serves as a useful framework for the inclusive historian because it encourages us to examine the sexual norms of a given context. “Queerness” (or what a given society deems sexually deviant) is a fluid concept and subject to change. Essentialists argue that sexual experience is innate to historical actors—that people are born with immutable desires. This position often connects to “born this way” and “gay gene” rhetoric, seeking scientific evidence to validate the experiences of queer people. While an important agenda, especially in campaigns against gay conversion therapy, essentialism is also tied to a long tradition of sexological activism and the medicalization of queer experiences. It also tends to conflate orientation and identity—such that “gayness” itself is timeless and universal, rather than homoerotic desire. Conversely, social constructionists find that sexual experiences are shaped by social, cultural, and political contexts—especially behavior and identity. Even if certain sexual desires are inborn, they, too, can be shaped by a person’s environment.

“Gender and sexuality inclusion” is typically considered a catch-all for (or, alternative to) the lengthy acronym of LGBTQIA+. But it has the potential to be much more than that. As inclusive historians, we recognize LGBTQIA+ identity is a specific set of identities, subsumed within a political movement that emerged from a particular time and place. Such terminology, its predominately Euro-American, present-day connotations, threatens to limit the scope of our scholarship. In reading backwards western queer experiences, historians have haphazardly applied modern identities to the sexual past and sought to derive a progressive political narrative. The inclusive historian must contend with this combination of presentism and Euro-Americanism. The misapplication of terminology such as gay, homosexual, or queer to sexual desires and behaviors of the past allows historians to describe non-normative experiences in terms relatable to present-day Euro-American audiences.

However, in order to best interpret and delineate queer histories, we must emphasize relevant temporal and geographic contexts—so as to avoid imposition of modern meanings and allow narratives of non-normative eroticism to emerge on their own, with their own language and self-conception. For example, Omise’eke Natasha Tinsley, Professor of African and African Diaspora Studies at the University of Texas at Austin, argues—“the many vocabularies possible under the umbrella ‘women who love women’ work to dismantle the closet by decentering it, by positioning this trope in a spectrum of constructions of sexuality in which mati, zanmi, bull dagger, or lesbian all carry their own cultural and historical weight.”[vi] Likewise, consider nineteenth-century German lawyer Karl Heinrich Ulrichs, who originated the identifier Urning (also known in English as Uranian) as a way of describing his inner desires. An attraction to men, Ulrichs believed, was an inherently feminine attribute. Consequently, he considered himself and others like him to be part of a third sex—with female sex drives (or psyches) and male bodies. In a conflation of what would now be considered intersexuality, transgender identity, and homosexuality, Ulrichs’ self-conception demonstrates the historical construction of sexed bodies and desires. Sex, gender, and sexuality have not always existed as separate concepts and, indeed, still do not in some cultures. The inclusive historian takes these facts into account when studying unfamiliar contexts.

Statues from the Saas Bahu mandir / Sahastrabahu Vaishnavite temple depicting scenes from the Kama Sutra, c. 11th century AD. Photo credit: Kandukuru Nagarjun, Flickr.

Similarly, the expansion of queer American histories into nonwestern contexts necessitates a broadened vocabulary to describe sexual experiences. The globalization of queer narratives presents the conundrum of a neocolonial occupation of nonwestern epistemologies. For example, localized identities may be reclaimed from precolonial times and/or originated in the present-day to dispute the claimed universality of Anglo sexuality. Their persistence is irreducible to the American constructs of gay, homosexual, or queer. Localized identities directly oppose Euro-Americentrism in queer history because, as in all transnational and cross-lingual surveys of sexuality, translation is an act of approximation and cultural connotation is never fully captured. Therefore, sexual histories in nonwestern contexts are entities unto themselves and should not be treated otherwise. For example, tongzhi is the contemporary Chinese word for a member of what westerners might call the LGBTQIA+ community, but was specifically adopted to counter Anglo identifiers. In other words, even if tongzhi is a modern identity, it may be anachronistically (mis)applied to Chinese history more readily than queer, which is not only anachronistic, but Euro-American in origin. The inclusive historian aids in the decolonization of history through selective language choice.

Modern distinctions of eroticism and romance between women is another example of how language informs the history of sexuality. Queer historians tend to resist ascribing “queerness” to female relationships, and are hyper-vigilant about presentist interpretations of affection. In lieu of same-sex sexual encounters, queer women are often said to have “romantic friendships” due to the absence of an explicitly articulated physical component to their bonds. Most queer women’s narratives rely upon private experiences articulated in the form of correspondence and journal entries, rather than more public records of the court and early activist treatises because female same-sex activity was rarely criminalized. Thus, historical work that glosses over the lives of queer women rests both in the seeming limitations of available primary source materials and in the phallocentric interpretations of extant evidence—in other words, claiming what constitutes intimacy (i.e., penetrative).

Political cartoon of Lady Strachan and Lady Warwick making love in a park while their husbands look on with disapproval, c. 1820. Photo credit: Wellcome Collection.

We must also bear in mind that queerness, while particularly relevant to a discussion of inclusive language, is only one facet of many in the study of the history of sexuality. Indeed, normative sexual desires, acts, and identities (and the language used to describe them) are much easier to excavate because they were openly reinforced rather than marginalized or erased from history. For example, Tom Reichert, Professor of Information and Communications at the University of South Carolina, considers how capitalism has reproduced cultural ideas about bodies, pleasure, and self-conception in The Erotic History of Advertising. Or we may consider the liminality of normative taboos and subcultures—wherein “acceptable” heterosexual desires and behaviors manifest in “unacceptable” contexts such as pornography or sex work. In turn, such experiences are re-eclipsed in the archive.

Ultimately, inclusive historians reorient themselves in an attempt to understand a different sexual experience or perspective, rather than fit those narratives into modern frameworks that are palatable to general audiences. The inclusive historian is successful in educating their audience about unfamiliar or even uncomfortable sexual experiences that challenge their preconceived notions on how sexuality may be experienced, acted upon, or identified.

Collection & Preservation: Considering Your Audience, Crafting the Narrative

The inclusive historian prioritizes provenance. The history of sexuality is often erased from lack of preservation of materials or, when materials are available, from a lack of context. As a collector for an archive, museum, or other repository, one must bear in mind how important source information is for interpretation.

For instance, many of the pornographic films at the Kinsey Institute Library and Archives—one of the largest repositories of sexual history in the United States—were acquired from anonymous donors. Beyond the occasional date of production, no information is offered regarding where the films were produced, by or for whom, or even how they were acquired and viewed. Understandably, taboo and stigma may have prevented the donors from revealing this information or even their identities. However, we are, once again, left with many gaps and silences in our narratives. What are the contingencies? The inclusive historian must identify creative methods of (re)interpretation and future preservation. Ultimately, absence is as telling as presence. What histories of sexuality get censored, based on the norms of their narrators, audiences, or the materials themselves?

For example, Sara Hodson, the Curator of Literary Manuscripts at The Huntington Library, processed the personal documents and correspondence of a gay man, containing the intimate details and confessions of their authors. In accordance with the Society of American Archivists’ Code of Ethics (“respect the privacy of people in collections, especially those who had no say in the disposition of the papers”), Hodson considered the possibility of outing anyone were the letters made publicly accessible.^[vii] Similarly, we must prioritize the consent of those whose names and images appear in pornographic materials, lest they be unwillingly identified as sex workers. And what if all involved parties are unidentifiable or deceased? Is attempting to locate and contact them (or their next of kin) for permissions already a violation of their privacy?^[viii] Hodson’s “decision-by-avoidance”^[ix]—allowing enough time to pass to ensure that public access has, in all likelihood, become a nonissue—while practical, does not allow us to tackle the larger philosophical conundrums of our work.

How are ideas about sexuality in a given historical context evinced in these materials? Conversely, how are these sexual materials evinced in particular historical contexts? In other words, sexuality both shapes and is shaped by history and society. Consider again pornographic materials—while certainly not unique to queer collections, they tend to be more prevalent, thus jarring a placid archivist or curator into recognizing the intractability of attempting to be both inclusive of sexual minorities and keeping their repository “respectable.” Indeed, once pornography intersects with identity and community, it is difficult to accurately position the “objectivity” of the processor. How do we reexamine the role of historians in crafting erotic histories, making them “suitable” for public consumption, especially when said histories are a part of a larger narrative of liberation and representation (e.g., the increasing visibility of queer material culture)?

How is the history of sexuality sanitized for public consumption at the cost of inclusivity? For example, the Western Australian Museum came under fire in 2018 for acquiring and exhibiting a glory hole. The glory hole is part of a wooden toilet door from a demolished train station—a popular hookup spot prior to the 1990 decriminalization of sex between men. This piece of material culture was part of a historic site, where a queer counterpublic was formed. As described in the introduction of this article, sexual behavior is an external and usually private experience, but not always. When sexual behavior is public, it could be identified as hookups, sex work, or masturbation. Such taboo history is not often discussed in museum, archives, or other public history contexts. “Public” sex takes many forms, is not easily defined, and has various social, cultural, political, and legal implications. Critics were primarily concerned with audiences—children who might see the glory hole on display. Despite the lack of anything explicit in the object itself, its implications are enough to shock.

The inclusive historian seeks to interrogate stigma. However, social, cultural, political, and economic considerations may constrain this process. Do you work at a small local archive or historic site, a national institution, private or nonprofit organization? Are you a Catholic schoolteacher with students under eighteen years of age or a tenured professor at a prestigious, liberal university? The inclusive historian’s dependence on private funders, corporate sponsors, and/or public opinion ultimately informs their work. Capitalism censors and drives the narrative, as does racism, sexism, classism, and ableism (past and present). The history of sexuality shapes and is continually shaped by the power dynamics of our society. As historians, we may, unfortunately, end up as cogs in the machine, churning out the narratives most palatable to those in power.

Crafting Grassroots Narratives

When attempting to craft grassroots narratives apart from institutionalized history-making, the inclusive historian prioritizes the direct involvement of the historical “subjects” themselves (if alive) or, if not them, then members of their community. Consider the differences and similarities between your audience and your “subjects.” Whose experiences are being studied and explained—and for whom? An inclusive historian does not speak for their “subjects” or give voice to their experiences.

The inclusive historian is wary of discordant curation, as well as collection—for example, white scholars “specializing” in Black HIV/AIDS history being chosen to consult on an exhibition over actual Black HIV/AIDS activists whose materials and oral histories were included in said exhibition. The inclusive historian understands that equitable practice permeates all facets of historical production—collection, interpretation, and consumption. Whose materials are preserved, who fits them into a narrative, and who gets to learn about the history? Consider the (in)consistencies in demographics between these three groups. In this example, tapping into public power-knowledge—elder community leaders’ memories and legacies, as well as younger constituents’ reflections and connections to this past—would have guaranteed the practitioners involved in the project did not fall into the trap of claiming working-class, queer, and trans histories of color and history-makers of color “don’t exist” but are, rather, excluded from and within elite structures.

The inclusive historian must move beyond the notion that only “professionals” or “practitioners” can bestow historical authenticity. Even with “community-based” work, bear in mind that problems can arise. Oral history projects often appropriate people’s testimonies without compensation or involvement (such that practitioners take without giving back and are, in turn, celebrated for their “scholarship”). Similarly, “advisory groups” may invite token minorities to “sign off” on a predetermined narrative late in the planning process. But the inclusive historian values, supports, and prioritizes the knowledge and cultural production of people outside of the so-called public history field. What does the community get out of a history-making project? What does the community want from a history-making project? What rich and valuable experiences and insights can the community exchange equitably through a history-making project?

Conclusion

Interpreting the history of sexuality encompasses myriad subjects—movements and activisms; kinship and family-making; interracial relationships and mixedness; sexed people; stigmas against particular sex acts and desires; pornography and erotica; BDSM; sexology and medical institutions; eugenics, enslavement, abuse, and assault; reproductive health, STDs, and HIV/AIDS; sex work and the advent of cybersex. Once again, as an inclusive historian, it is your job to expand how these histories can be told using the resources available to you. Documentary evidence for sexuality includes how-to books, skin mags, and medical literature. The material culture of sexuality includes sex toys, film, and contraceptives. At a historic site, where does sexuality hold relevance? Was sexuality truly confined to the bedroom? Bear in mind that sexuality can be experienced anywhere, anytime. And how do we move beyond treating the history of sexuality as something “dead,” to be mediated through materials separate from their original contexts? How do we involve the living in their interpretation—the first-person narratives of historical actors themselves? Finally, with the advent of the Digital Age, we may consider how our sexualities are mediated through technology and encourage our audiences to reflect on how their sexual experiences are similar to, or different from, sexual experiences of the past. As an inclusive historian, you must continually challenge yourself (and your institution) to expand what comes to mind when you think of the history of sexuality and, in turn, what sorts of materials and stories should be included in your narrative production.

Notes

[i] LGBTQIA+ is an acronym for lesbian, gay, bisexual, transgender, queer, intersex, asexual, and additional identities.

[ii] David M. Halperin, “Is There a History of Sexuality?,” History and Theory 28 (1989): 257.

[iii] In another entry on “Gender,” a co-author will elucidate the differences between sex (as in a combination of biological and anatomical characteristics unique to an individual body) and gender (a fluid combination of roles, identities, and expressions). One thing to note on how interrelated these concepts are with sexuality is that they are all social constructs. We might often hear that gender is a social construct—born of societal expectations for sexed bodies. But what we do not often discuss is how sex is also a social construct—created by modern, western medical establishments to fit bodies into categories. The dichotomous categories of male and female are each a specific combination of myriad elements—such as hormones, chromosomes, and primary/secondary sex characteristics. Each of these elements has myriad manifestations—different balances of estrogen and testosterone, other chromosomes besides XX and XY, internal and external genitalia in different forms and sizes, etc.—and they occur in different combinations. In other words, sexed bodies are infinite and diverse. In turn, an inclusive, historical approach to sexuality would examine not just how different genders (roles, identities, and expressions) have interacted sexually over time but how different sexes (different bodies and the categories placed on them) have been desired and identified, fit together, and found pleasure over time.

[iv] Michel Foucault, The History of Sexuality, Vol. 1: An Introduction (New York: Random House, 1978).

[v] Cisheterocentric comes from ciscentric and heterocentric. Ciscentric comes from cisgender—cisgender people identify with the sex they were assigned at birth (as opposed to transgender people, who do not identify with the sex they were assigned at birth). Heterocentric comes from heterosexual—heterosexual people are attracted to people of another sex.

[vi] Tinsley, Omise’eke Natasha. Thiefing Sugar: Eroticism between Women in Caribbean Literature. Durham: Duke University Press, 2010.

[vii] Sara S. Hodson, “In Secret Kept, in Silence Sealed: Privacy in the Papers of Authors and Celebrities,” The American Archivist 67 (2004): 200–201.

[viii] For an example of privacy rights violation posed by the advent of new technologies, please refer to Luke O’Neil, “How Facial Recognition Software Is Changing the Porn Industry,” Esquire, September 27, 2016, http://www.esquire.com/lifestyle/sex/news/a48942/porn-facial-recognition.

[ix] Hodson, “In Secret Kept, in Silence Sealed,” 200–201.

Memorials and Monuments

Posted on July 18, 2019September 20, 2019 by IHH Uncategorized

View of “A Quest for Parity: The Octavius V. Catto Memorial” Statue. Photo credit: Mark Jason Dominus, Wikimedia Commons.

Memorials and monuments punctuate our lives. Many of us are taught to revere them early on—in town squares, at museums, throughout our national parks, and everywhere in between. We may repeat the ritual with our own children, who may someday bury us beneath smaller though no less meaningful monuments. All the while, we live our lives before the silent gaze of granite soldiers, towering obelisks, historic buildings, roadside crucifixes, memorial bridges, and no end of scattered mementos. Some of them were left by ancestors for reasons that may be obscured by time. Some appear as if overnight, often born of grief for a loved one lost to violence or disregard. People have given their lives in the service of monuments; others have killed to protect them. Love, hate, fear, faith, determination, and deception all inhere in our nation’s commemorative landscape. But what do we really know about these silent sentinels?

We know quite well from our vantage point in the early twenty-first century that memorials, monuments, and other expressions of our nation’s complex public memory are not, in fact, as silent as we might suppose. They have, rather, since the beginning of our national saga, witnessed and prompted impassioned dissent, vocal nationalism, and sometimes lethal violence. We know too from decades of scholarship that memorials and monuments trade in all matter of perceptual trickery. One person’s hero was another’s worst enemy. One town’s achievement meant another’s demise. One empire’s victory signaled the death of families and kingdoms and ecosystems elsewhere. Choices made about which of these memories to enshrine, and which ones to erase, are the messages that memorials and monuments convey today. In this sense, then, memorials are never silent, and they certainly do not reflect consensus. They are rather arguments about the past presented as if there were no argument.

We need monuments, even despite their tendency to misrepresent. At their best, monuments can bind us together and fortify our communities in the face of tragedy or uncertainty. They can also remind us that to be great is worthy of aspiration. The meaning of greatness, however, is never fixed. Indeed, how we define it—how, that is, we choose to remember—has become a matter of pointed concern, especially as Americans seek to expand opportunity among those whose forebears were so long erased from public memory. Is it possible to change a monument’s meaning once it has been built? Is there such a thing as a public memorial that respects the infinite diversity of the American public? These and other questions underlie what headlines and pundits characterize as our nation’s “monument wars,” longstanding contests of memory wherein the very meaning of citizenship is up for grabs.

Defining Terms: Memory, Commemoration, Monuments, and Memorials

Making sense of our monument wars and their history is complicated by the variety of words that are used, often interchangeably, to describe them. Words such as “monument,” “memorial,” and “commemoration” all share in their deep history a root in another complicated word: “memory.” Memory, of course, is as old as humankind, and perhaps older. Historians study memory, as do neuroscientists, physiologists, physicists, sociologists, philosophers, and others besides. The remarkable scope of memory studies and the field’s growth in recent decades, signals how deeply memory runs through all facets of modern life. Historians cannot make sense of memory alone. We have, however, made important contributions to the conversation, especially concerning memory’s capacity to shape ideas about nation and citizenship.

In the United States, for instance, leading memory scholars—including Michael Kammen, David Blight, James Young, and Erika Doss—have advanced a set of propositions, drawn from an array of social and cultural theory, that explain how memory promotes a common sense of American identity over time and across lines of difference. They include the possibility that, in addition to each person’s individual memory, there exists a collective memory too—a stew of facts and images and stories—that shapes and is itself shaped by our personal recollections. There is also the notion that memory can reside in objects and places, and that attending to these is one way that nations sustain our loyalties. Historians are concerned, too, with traumatic memories, such as those associated with war and genocide, and have recently begun to explore the monument’s capacity to aggregate and deploy deep wells of emotion. Running through all of this is an awareness that, if we listen closely, monuments can speak volumes about the intent of their makers. They usually tell us more, in fact, about the people who made them than whatever it is that they commemorate.

The monuments and memorials we are concerned with, then, are expressions of public memory. They are born of individuals whose personal memories get bound up by some common interest within some common corner of some community’s collective memory. The process whereby this confluence of individual memories is vetted and repackaged for public consumption is what we refer to as commemoration. Commemoration itself can be an event, such as is the case with some parades, festivals, and even the preservation of old buildings. What we witness in those instances is a process whereby individuals are instructed—both by watching and by participating—in the performance of fealty to a shared set of ideas about the past: the war was noble, our ancestors were great, remembering is patriotic. These are powerful lessons, so much so that commemoration tends to obscure the possibility of believing otherwise.

The terms that we use to describe the products of commemoration, words such as “monument” and “memorial,” may vary in purpose. “Monument,” for instance, usually refers to a commemorative structure or edifice, whereas “memorial” applies to almost anything—including buildings, books, roads, stadiums—that recalls the dead or the experience of profound loss. The Lincoln Memorial, in Washington, D.C., is also a monument, because the structure itself functions as a well of national regard for Lincoln’s sacrifice and vision. Across town, however, only sports fans likely consider the Robert F. Kennedy Memorial Stadium a monument. Its tribute to Kennedy’s memory is in name alone. The rules are neither hard nor fast. The National Park Service, for instance, applies the designation “monument” to any unit—whether or not it foregrounds commemoration—that is established by executive order. More significant than these shades of meanings is the ubiquity of words such as “monument” and “memorial” in our daily lives. Language reveals the extent to which memory surrounds us everywhere and always.

Cemetery Monument, Manzanar National Historic Site. Photo credit: Daniel Mayer, Wikimedia Commons.

A Brief History of Commemoration in the United States

There is nothing that obligates Americans to remember in the ways that they do. Indeed, the nation’s founders railed against the excesses of memory. In their eyes, the corrosive influence of ancient traditions—such as those that sustained Britain’s monarchy and its landed aristocracy—was precisely what prompted the American Revolution. So how then did commemoration end up being so prevalent in the United States?

Two common explanations deploy two different histories: one deep, the other more recent. In the first case, the American preoccupation with commemoration, and especially the mingling of objects and memory, reaches all the way back to medieval Europe. The early Christian church, as the story goes, sought by the ninth century to entice converts by deploying an array of sacred objects, the so-called cult of saints’ relics. The appeal of these relics—bits of hair, bone, and other vestiges of bygone saints—resided in their power to connect worshipers to the divine, literally, through touch or by mere proximity. Elaborate rituals of belief grew up around these objects and the reliquaries that contained them. Increasingly their power mingled, in early modern Europe, with secular objects of curiosity gathered by explorers and exhibited alongside relics in cathedrals, princely chambers, and curiosity cabinets. Mastery of worlds, human and divine, might be had by whomever could amass the largest collection. Even mystics and clerics got in on the game, imagining elaborate memory theaters from within which one might see, and thus learn to recall, knowledge of all times and places. The ways of knowing associated with these practices, as has been shown by Stephen Greenblatt and cleverly illustrated by Lawrence Weschler, penetrated western culture so deeply that they travelled along with Europeans into North America. Modern-day museums thus recall the ancient impulse to venerate remarkable objects, as do memorials and monuments where visitors might commune with the past by bringing themselves near to all manner of markers and cenotaphs.

In the other case, made by historians such as Alfred Young and Laurel Thatcher Ulrich, American commemorative preoccupations are associated with a sense of historical discontinuity that seems to have originated by the 1770s, during the “Age of Revolution,” and which reached a fevered pitch by at least 1900. This story explains why, though the founding generation distrusted monuments, the deaths of its most prominent leaders—first George Washington and, later, Thomas Jefferson—prompted an early wave of commemorative activity by the 1820s. The Civil War, of course, exacerbated this sense of historical rupture and set into motion a commemorative spree that has not yet abated. By the end of the nineteenth century, Americans erected obelisks, collected old things—clothes, quilts, furniture, tools, and more—opened museums, founded historical societies, preserved old homes, and staged fetes and festivals all in hopes of staving off their nagging concern that something had been lost amid the ravages of modernity. Their efforts, especially during the years spanning the World Wars, were so expansive that much of the commemorative infrastructure they built remains today.

Since World War II, Americans have experimented with new commemorative forms. During the postwar years, named municipal buildings and commemorative highways replaced a previous generation’s fondness for granite soldiers and obelisks. Monuments to shared loss have also become increasingly common. Inspired by Maya Lin’s widely influential 1982 Vietnam Veterans’ Memorial, modern monuments often feature abstract forms and reflective surfaces in place of the figurative literalism preferred a century ago. Impermanent or impromptu memorials have also become a staple of modern commemorative practice. Mounds of stuffed animals, ghost-white bicycles, roadside shrines with hard-hats and t-shirts, car windows airbrushed with sentimental tributes, tattoos, and scores of commemorative websites all reveal our own era’s concern to mourn publicly. It is a shift, as Erika Doss argues, that signals a new period in our commemorative history, one wherein national belonging is reckoned emotionally in acts of public feeling.

Oklahoma City National Memorial on the 10th anniversary of the bombing of the Alfred P. Murrah Federal Building in Oklahoma City, Oklahoma. Photo credit: Executive Office of the President of the United States, Wikimedia Commons.

The Contours of Memory

Commemorative trends notwithstanding, memorials and monuments are endlessly diverse insomuch as acts of public memory always reflect the particularities of time and place. An uneasy grid of concrete slabs recalls the Holocaust at the Memorial to the Murdered Jews of Europe in Berlin, Germany. The “Door of No Return”—part of the Maison des Esclaves on Senegal’s Gorée Island—commemorates the terrors of the Atlantic slave trade. And a commemorative complex in Vietnam’s Quảng Ngãi Province testifies to the rape and slaughter of civilians by U.S. Army soldiers in a place Americans remember as My Lai. These monuments demonstrate that commemoration need not always seek resolution. Indeed, commemorating sites of shame offers an important corrective to triumphant portrayals of the past that inevitably obscure historical complexity. Monuments like these, that are indelibly bound up with American history abroad, also remind us that memory is not confined to national borders. The circulation for centuries of people, capital, and ideas has ensured that all of our memories are entwined within deep networks of global remembrance.

Some monuments and memorials seek to redress lapses in what is presented as “official” public memory. The Sand Creek Massacre National Historic Site in Colorado, for instance, now insists—after more than a century of white Coloradans deliberately mischaracterizing the massacre as a battle—that the Arapaho and Cheyenne be reinscribed onto our national memory of westward expansion, which for generations has either omitted Native Americans or dismissed them as mere obstacles to progress. Such is the function of so-called counter monuments. Counter monuments, as James Young suggests, demand a reappraisal of collective memory by demonstrating awareness of their own contrivance. They do so, in some cases, by insisting on the inclusion of people—and, sometimes, entire segments of American society—that have been persistently absented from public memory. In 2017, Philadelphians honored Octavius V. Catto with a statue, the first ever in Philadelphia to commemorate an individual of African descent. Elsewhere, counter monuments do their work by modifying extant monuments or presenting them in a different light. Artist Krzysztof Wodiczko complicated our understanding of the Bunker Hill Monument in Charlestown, Massachusetts, for instance, with a temporary 1998 installation that projected onto its sides towering videos of mothers torn by the loss of children to neighborhood street violence.

Removing or relocating monuments and memorials can also reveal the deep intensity of contested memory. Beginning in 2015, in response to a mass shooting at the Mother Emanuel AME Church in Charleston, South Carolina, cities across the United States—including New Orleans, Baltimore, and Los Angeles—opted to remove monuments valorizing the Confederacy and white supremacy from courthouses and parks. Scores of these monuments had been erected throughout the twentieth century to legitimize white supremacy and otherwise shift Americans’ commemorative gaze away from the degradations of slavery. The removal campaign turned violent in August 2017 when white supremacists and their supporters rallied in Charlottesville, Virginia, ostensibly in defense of a monument portraying Confederate General Robert E. Lee. Clashes with counter-protesters resulted in one death and multiple injuries, and appeared to many Americans as a metaphor for the heated debates about race and citizenship that consumed the nation during the presidential election of 2016.

Tomorrow’s Monuments and Memorials

Removal debates remind us that commemoration is always political. Even the most benign monuments are products of choices made about how to remember, what to remember, and how to pay for it all. Faced with this certainty, then, how might we create monuments today that speak beyond our immediate concerns, and to audiences who may not remember in the same ways that we do? History shows us that a good first step is to engage as many constituencies as possible in the commemorative process. Commemoration grows from conversation, and as such should include as many voices as possible. Archiving the conversations that produce monuments is another important step. By preserving a record of our deliberations over public memory, we leave for future generations an indication of what is at stake in our commemorative aspirations. Above all, we must remember that monuments and memorials are neither silent nor innocent. The harder we think about their meanings today, the more likely they are to speak with clarity tomorrow.

U.S. Bicentennial, 1976

Posted on July 2, 2019August 23, 2019 by IHH Uncategorized

Armenian American dancers (Nayiri Dance Group) in New York City, July 1976. Photo credit: Nick DeWolf, Wikimedia Commons.

Throughout the “Bicentennial Era” (1971-1976), Americans commemorated the two-hundredth anniversary of the Declaration of Independence and American Revolution in different ways. In Ogden, Utah, the city restored its historic Union Station and opened a railroad museum inside. In Washington, D.C., two brothers formed the Afro-American Bicentennial Corporation and, with grant money from the National Park Service, researched and designated black history landmarks. Bowling Green State University moved a historic one-room schoolhouse onto campus. In Boston, members of the National Organization for Women marched in the parade commemorating the Boston Tea Party, connecting their own struggle for rights with that of the colonists. Boosters in Biloxi, Mississippi created a Seafood Heritage Trail. At the end of the period, the American Revolutionary Bicentennial Administration reported that over 90% of Americans participated in at least one Bicentennial-related activity.

The Bicentennial—as it was celebrated—was ultimately very inclusive: that is, many different groups and individuals found purpose in the commemoration and were able to observe it in ways that were impactful to them. But it certainly did not start this way. Originally, planners conceived of it as a top-down and centralized tribute to American achievement. Thinking critically about the Bicentennial is useful not only because of its place in the origin stories of many public history institutions and initiatives, but also because commemoration is often a key reason for, and part of, local history efforts of all kinds. Moreover, because of its unique juxtaposition of federal and local efforts, the Bicentennial continues to hold important lessons for contemporary planners of national commemorative events. For these reasons, it’s useful to track the way that the Bicentennial was envisioned, planned, and ultimately celebrated, both nationally and in local communities.

Contexts: “The New Nostalgia”

The Bicentennial occurred during an era in which Americans were much more interested in history than they had been in the forward-looking 1950s and ’60s. Many commentators remarked upon “the new nostalgia” that seemed to be permeating American culture—from fashion trends for platform shoes (originally seen as a 1930s throwback) to films such as American Graffiti and television shows like Little House on the Prairie, Happy Days, and The Waltons. While this cultural turn exceeded the Bicentennial, it helped stoke excitement about history. And, in many cases, as with CBS’s nightly Bicentennial Minutes and the landmark miniseries Roots (called by its author, Alex Haley, a “Bicentennial present to America”), which inspired so many, public and popular history efforts were inextricably connected, further evidence of how wide-reaching the Bicentennial was.

Planning for The Bicentennial

From the beginning, government leaders saw the upcoming Bicentennial celebration as a means to encourage patriotic feeling and behavior in Americans. By the mid-1960s, the consensus that had characterized the United States in the period following World War II was rapidly fracturing. Both federal and corporate interests saw the Bicentennial as an opportunity to unite Americans in their support for the larger political project celebrated by the commemoration.

Planning for the commemoration began in 1966, a full ten years before the actual event. President Lyndon B. Johnson created a bipartisan American Revolution Bicentennial Commission (ARBC) made up of a mix of elected officials, business leaders, and public figures. Under Johnson, the ARBC planned a World’s Fair, like the 1876 Centennial that had been held in Philadelphia. In the beginning, the ARBC conceived of the Bicentennial as forward-looking, an extension of Johnson’s Great Society programs; it was an opportunity to take stock and to bring new resources to as many Americans as possible. After the 1968 election of Richard Nixon, the ARBC changed tenor. Nixon made new appointments of political cronies and longtime supporters, and, rather than seize the opportunity to extend socio-economic benefits more broadly, the Nixonian Bicentennial was to be a celebration of American supremacy.

Critiques of Celebration

Throughout the 1970s, Americans questioned the meaning of the Bicentennial and Nixon’s plans for it. These critiques came from a variety of sources, including elected officials, commentators in the media, and activists. Despite the different origins, the concerns voiced by these individuals and groups were similar: Nixon was politicizing the Bicentennial planning by linking it too closely to his presidency and the 1972 campaign; the ARBC was corrupt and unwieldy; the Bicentennial effort was not representative; and—most significantly—an expensive, celebratory international exposition was out-of-step with the troubled contemporary moment.

Other challenges were even more pointed and reflected a critique of not only the shape of the celebration but also its cause. A group called the Bicentennial Without Colonies sought to use the commemoration to point to the disjunction between the ideals and realities of the Revolution, specifically the ongoing inequality, disenfranchisement, and imperialism evidenced by U.S. actions in Puerto Rico. Local and national organizers for the Black Panther Party and American Indian Movement were involved in this latter effort and in interviews, speeches, and publications, also drew attention to the federal Bicentennial’s erasure of both the histories of inequality and the contributions of people of color to the nation, while celebrating the histories and accomplishments of African Americans and Native Americans.

But suspicion of the ARBC and lack of enthusiasm for the World’s Fair model did not dampen excitement for the upcoming commemoration itself. All over the country Americans were finding their own ways to make the Bicentennial meaningful. A group called the People’s Bicentennial Commission emerged as the most sustained critics of the ARBC and Nixon, accusing the President of “stealing” the Bicentennial and seeking to use the commemoration for his own political purposes. Instead of following the “official” celebration, the PBC advised, Americans should find their own ways to celebrate, whether that meant researching local history, planning community events, or using the American Revolution as inspiration for contemporary social movements.

Grassroots History

Various groups, communities, and institutions found their own ways to commemorate the Bicentennial, many of which were historical in scope. AASLH’s Above Ground Archaeology taught people how to do local history. Historians Leticia Woods Brown and Ruth Edmonds Hill inaugurated the Black Women Oral History Project at the Radcliffe Institute for Advanced Study. Above all, the Bicentennial stoked new excitement in all kinds of histories: family histories, house histories, and community histories. The majority of grassroots Bicentennial projects were hyper-local; they spoke to the experiences and needs of their own immediate communities.

Although the majority of Bicentennial efforts were local in nature, there were a few projects—usually partnerships between federal, state, and commercial interests—that were national in scope. These included OpSail, a parade of sixteen tall ships that sailed into New York Harbor, the Bicentennial Wagon Train, a “history in reverse” yearlong journey by Conestoga wagons from western states to Valley Forge, Pennsylvania, and the Bicentennial Freedom Train, which displayed artifacts from the National Archives and elsewhere. Notably, even these national projects reflected the local character of the Bicentennial as they planned journeys across communities in the United States.

Likewise, many national institutions used the Bicentennial as an opportunity to plan special exhibits, events, and programs. At the Smithsonian, this included the Festival of American Folklife and the new National Air and Space Museum. The Metropolitan Museum of Art worked with Charles and Ray Eames to plan “The World of Franklin and Jefferson,” an exhibit that traveled to Paris, Warsaw, and beyond.

The Bicentennial Era also saw the creation of many new institutions including the African American Museum in Philadelphia and the Mid-America All-Indian Center in Kansas. Projects like these, which emerged from activist efforts at inclusive histories, were an important part of challenging and changing narrow and non-representative local and regional histories. From the beginning, Bicentennial efforts in states and communities exceeded those on the federal level.

Changing Course

By 1972, the critiques aimed at the ARBC and the Bicentennial effort had grown too loud to be ignored, and the Commission fell under investigation from the House Judiciary Committee and the General Accounting Office. ARBC also accepted that a large, centralized World’s Fair-type commemoration was unrealistic and changed gears. By early 1973, ARBC had settled on a project called “Bicentennial Communities” that would allow the national organization to support, publicize, and record more local Bicentennial programming and initiatives. The decision was a recognition of the community-based and grassroots efforts that were, by this point, characterizing commemorative planning across the nation. Bicentennial Communities would allow the federal body to preside over a decentralized commemoration that was different in shape and scope from any before it. At the end of the commemoration, more than twelve thousand Bicentennial Communities would be recognized by the federal body.

At the end of the Bicentennial, ARBA had disbursed over $20 million in administrative funding and grants-in-aid to each state, territory, and commonwealth—funding raised partly from the sale of commemorative coins, and partly from government appropriations. State legislatures added about $25 million towards projects and initiatives. Finally, the Department of Commerce used Title X funding to create jobs for over a hundred Bicentennial projects, including a transportation project in Vermont and a water and sewer improvement project on the Wind River Reservation in Wyoming.

Legacies of the Bicentennial

It is the availability of these resources that is ARBA’s—and perhaps the Bicentennial’s—greatest legacy. It is no coincidence, for example, that so many public history institutions and initiatives were founded in the mid-1970s; this is a result of both the excitement and the opportunities afforded by the commemoration. Projects inaugurated or expanded during the Bicentennial Era include the restoration of the historic utopian community site New Harmony, Indiana and the creation of Liberty State Park in New Jersey and Historic Fort Wayne in Detroit, among many others. For these projects, the commemoration was the impetus for more sustained efforts that extended in impact far beyond the scope of the Bicentennial Era.

By the end of 1976, official planners were congratulating themselves on a pluralistic, diverse celebration; however, the Bicentennial was inclusive because people made it so. Americans—informed and inspired by the black freedom struggle, women’s liberation, and other social movements—made the commemoration matter to their own communities and their own experiences. Ultimately, the way the Bicentennial was envisioned, planned, coordinated, and remembered by official agents was a response to this. In order to be successful, commemorative events and efforts must always be responsive to the needs of their audiences and constituents.

Lessons for Anniversary Commemorations

Several key points about the Bicentennial may be useful for those thinking about how to become involved in commemorations, such as the upcoming 250^th anniversary (semiquincentennial) of the American Revolution:

The commemoration became an opportunity to question the relationship between the past and the present. Anniversaries are often an opportunity to take stock, and in the case of the Bicentennial, activists and historians started important conversations about not only the legacies of the American Revolution (most notably, who exactly benefitted from “independence”), but how the story was told—who was included and who was not. These conversations, in turn, informed many Bicentennial efforts.

Resources were used to develop and start initiatives, many of which are flourishing today. Federal and state funding helped kickstart projects, and public interest in history gave these projects their first audiences and supporters. Projects sought to involve as many people as possible in collecting, recording, researching, and interpreting history. Because so many projects were local in scope, they involved community members in oral history efforts and collection and archiving projects. Interactive, inclusive projects invited individuals to connect with the past and make their own meaning. Participating in grassroots local history efforts gave many people a chance to find and engage with histories that were relevant to them.

The culmination of ten years of planning at all levels of government, the final form of the Bicentennial—a pluralistic, grassroots celebration—was a symptom of larger shifts in how Americans used history to build and affirm individual and group identities. But more importantly, it was the result of concerted efforts by individuals and groups across the nation to make it meaningful: to question both the historical narrative and its official observation, to create projects and programs that reflected their own communities, and to take advantage of resources the commemoration made available. Although each commemoration is different—a result of its own social, cultural, and political contexts—it is worth looking to the Bicentennial for perspective on how subsequent commemorations might be successfully designed to maximize inclusivity and social impact.

U.S. Presidents

Posted on June 26, 2019July 10, 2020 by IHH Uncategorized

President Barack Obama in the Oval Office on his first day in office, January 21, 2009. Photo credit: Official White House Photo by Pete Souza, Wikimedia Commons.

As long as I live, I will never forget that in no other country on earth is my story even possible. . . . But it is a story that has seared into my genetic makeup the idea that this nation is more than the sum of its parts—that out of many, we are truly one. ~Barack Obama

Barack Obama here expresses one of the most enduring ideas about the United States: America as a land of opportunity, where anybody (well, so far any man) can aspire to be president. The National Park Service, National Archives, state and local governments, and private nonprofit organizations operate at least eighty-seven places commemorating forty-four past presidents. The list includes Mount Vernon, the homes of John and John Quincy Adams, Thomas Jefferson’s Monticello, James Madison’s Montpelier, and most recently the Bill Clinton Birthplace and the George W. Bush Childhood Home (also the home of George H. W. Bush between 1951 and 1955). There are also presidential libraries, tombs (Monroe, Grant, and McKinley), and monuments in Washington, D.C. (Washington, Jefferson, Lincoln, and both Franklin Roosevelt and Theodore Roosevelt).

Memorializing Presidents

Why do we memorialize presidents? One answer is that presidents themselves consciously worked to secure their legacies as patriotic and revered leaders. George Washington, for example, sat for twenty-four portraits during his lifetime, and modern presidents—beginning with Franklin Roosevelt—have had a hand in creating their presidential libraries.

Many of us memorialize presidents because we have been taught—and we believe—that the presidents literally personify the nation. From the start, when the nation was a fragile union of thirteen contentious former colonies, writers, artists, and educators tried to bind the country together by portraying George Washington as the human face of the abstract principles on which the nation was founded. Never was this more evident than when The Apotheosis of Washington was painted in the oculus of the Capitol Dome in 1863. As the divided nation tore itself apart during the Civil War, the deified first president looked down from the heavens beneath a banner declaring E Pluribus Unum.

Apotheosis of Washington, United States Capitol. Photo credit: Wikimedia Commons

It is for good reason that Washington became known to succeeding generations as “the father of his country.” He was unanimously elected president in an age of hereditary kings whose subjects believed him to be the embodiment of the nation-state. Washington instilled in the office of the presidency republican values that rejected European traditions of inherited rule, but the belief that the president personifies the nation nevertheless crossed the ocean and lives on to this day.

Indeed, the idea that the presidency is synonymous with the nation makes patriotic nationalism a central component of America’s traditional narrative. Even though there was no direct connection between FDR’s presidency and the terrorist attacks of September 11, 2001, for example, visitation spiked at his presidential library immediately afterward—likely because Americans were seeking a meaningful way to express and reinforce their patriotism.

To many Americans and many historians, however, the history of the presidency is full of examples that contradict the traditional celebratory and patriotic narrative. Three Founders who became president, for example, held other human beings in bondage even as they declared that “all men are created equal.” Beginning with Jefferson, presidents tried to remove Native Americans from their lands—Andrew Jackson, in the name of national security, even pursued policies that were arguably genocidal. Abraham Lincoln chose saving the Union over freeing the slaves until half-way through the Civil War. And he, like James Monroe, advocated resettling freed slaves in Africa rather than allowing them to share the “blessings of liberty” in the country of their birth. Seventeen men would occupy the office of the presidency after women gathered at Seneca Falls, New York, in 1848 to promote their equality before gaining the right to vote with the passage of the Nineteenth Amendment in 1920. Woodrow Wilson, father of the League of Nations, was also responsible for the establishment of Jim Crow policies. Franklin Roosevelt, whose New Deal brought hope, dignity, and financial security to the nation’s most forgotten men and women, is also remembered for interning nearly 120,000 Japanese Americans during World War II. Ronald Reagan restored popular faith in the presidency but also seriously undermined the rights of the American worker.

Relevance

Many everyday Americans have—for a variety of reasons—grown alienated from American history and come to believe that the presidency is no longer relevant to their lives. Some, driven by anti-government rhetoric in the media, may have even come to regard the nation’s history as a betrayal of the patriotic values that they learned in school. Obama’s “out of many, we are truly one” sometimes rings hollow, and too many people have grown unwilling to memorialize the presidency or visit presidential historic sites.

Lots of Americans, though, remain committed to the democratic values of the Founders and many (if not all) of the presidents. For their part, social historians have for years been exploring the experiences of immigrants, workers, racial and ethnic minorities, enslaved people, Native Americans, women, children, families, and people with disabilities or different gender identities to create a more inclusive historical narrative. And while often critical, the underlying point of this history is that by protest and/or working together Americans have generally succeeded in extending their freedoms and overcoming the forces that have divided them—whether by race, ethnicity, gender, or class. This is inclusive history and it carries a very powerful message that historians should embrace and aggressively pursue.

Engaging Audiences

Many people who visit presidential sites come to demonstrate their patriotism and often hold emotionally charged opinions about their presidents. Still, while presidential sites may occupy sacred ground, they are also educational institutions where historians can introduce the public to historical context and the many nuances of historical interpretation. Because history resonates differently with different audiences, however, historians at these sites first need to acknowledge and show respect for the diverse points of view they are likely to encounter at their museums and libraries. History professionals can learn from visitors who hail from different cultures and understand history differently than they do. At the same time that historians respectfully engage visitors in the give and take of democratic discourse, they also need to remember that they too have valuable expertise. Historical interpretation should be based on the best available evidence.

Public audiences sometimes need help moving beyond myths and legends to understand why a given president made the decisions he did. Did he marginalize certain groups out of bigotry or prejudice? Or did he believe that he needed to make a hard decision because of other circumstances? Could he have chosen a different course? Did others in positions of power make different choices? What are different historians’ perspectives on the subject? A useful rubric for an inclusive history of the presidency might pose this question: How well did a given president employ the power of his office to advance equality, civil rights, liberty, and democracy?

Addressing Controversy

Every presidential site is different, just as every presidency offers different opportunities for exploring its own narrative. Consider, for example, the Franklin D. Roosevelt Library and Museum. Twenty years ago certain subjects were taboo in the museum’s permanent exhibition. Roosevelt’s response to the Holocaust was one of them, because museum leaders felt that discussion of the subject might tarnish the memory of Roosevelt’s presidency. Still, historical studies in the 1980s criticized Roosevelt for inaction or even charged him with complicity in the deaths of millions of Jews, and the museum recognized that it needed to include some representation of the Holocaust. But instead of an interpretation that placed the subject in context and presented alternative historical interpretations, the museum offered a single object: a de-consecrated manuscript scroll of the Torah that had been rescued from a Czechoslovakian synagogue in 1938. There was no interpretive label, just catalog information that the National Council of Young Israel had presented the Torah to Roosevelt on March 14, 1939, to “inspire thousands upon thousands of young people with deeper respect and reverence for the eternal values contained therein.” Displaying the Torah implied (but did not explicitly state) the message that the museum hoped to convey—that the Jews of his day admired Roosevelt and that, even though the Holocaust took place during his presidency, there was little Roosevelt could do beyond his central goal of winning the war and defeating Hitler as quickly as possible.

This institutional response to responsible criticism was good as far as it went, but it failed to acknowledge any alternative interpretations. Worse, it did not mention the fact that the overwhelming majority of Czechoslovakian Jews died in Hitler’s extermination camps; neither did it engage its audience in a conversation about the causes and legacies of the Holocaust.

The museum has since recognized the problem, and today has made a deeper story of the Holocaust an important part of its permanent exhibition. Two of ten interactive touch screen kiosks now feature digital flipbooks (titled “Confront the Issues”) that encourage visitors to explore for themselves Roosevelt’s response to the Holocaust: FDR and the Prewar Refugee Crisis and FDR and the Holocaust 1942–1945. Visitors get to examine facsimile documents and photographs and, under “Historical Perspectives,” read historians’ differing views on the subject. They consequently learn to appreciate and respect alternative—more inclusive—narratives, and they come away with their own, now more informed, interpretations.

While the interpretation of this and other controversial issues questions the traditional celebratory narrative of the Roosevelt presidency, it has not led to any outpouring of protest at the museum. Nor has it damaged Roosevelt’s reputation. Quite the opposite. Visitors instead feel more respected and appreciative of thought-provoking museum displays and texts that encourage them to better understand Roosevelt and the democracy that he and Americans of his era championed.

Civic Obligations and an Engaged Citizenry

Americans in all eras have faced challenges to their democracy. Historians have a civic obligation to help people understand the complexities of the past so that they can make better decisions in the present. After all, the idea that an educated citizenry is essential to democracy is written into our national DNA. As Jefferson wrote to Madison from Paris in 1787, “Educate and inform the whole mass of the people. . . . They are the only sure reliance for the preservation of our liberty.” Washington agreed. He wrote in his Farewell Address, “In proportion as the structure of government gives force to public opinion, it is essential that public opinion should be enlightened.”

The question we sometimes ask ourselves today is whether or not Barack Obama was a great president. Only time will tell. But the measure of Obama’s success—like that of every other president—lies not in his group identity, but in his dedication to the great principles on which the nation was founded and his mastery of the forces that shaped his presidency. Obama himself understood this. Remember his contention that “the idea that this nation is more than the sum of its parts—that out of many, we are truly one”? It suggests that Obama recognized that the success of his presidency was possible only because of the durability of the nation’s founding principles.

Historians have important work to do. Franklin Roosevelt, a keen student of history, knew this when he wrote that a “Nation must believe in three things. It must believe in the past. It must believe in the future. It must, above all, believe in the capacity of its own people so to learn from the past that they can gain in judgment in creating their own future.” If Americans—all Americans—hope to learn from the past, they need to find better ways to learn it together. For historians, certainly, working with the public to develop a more inclusive history of the presidency is an essential way to strengthen the nation’s democracy and make it work for the diverse, multi-racial, and multi-ethnic society we are today.

Food History

Posted on June 26, 2019January 3, 2024 by IHH Uncategorized

Food justice projects often invoke iconic and historical images that can create openings for public historians to connect with community organizing. Photo credit: David Garten on Flickr

Food: chances are you’ll be thinking about it at some point today, like almost everyone sharing the planet with you. Interacting with food may be as close as we’ll ever get to a universal human experience. But can we say that the public history of food is equally inclusive?

Food has certainly long been present in historical interpretation—often as an entry point. Thanks to our human wiring, food offers immediate appeal—to the mind and to the senses. Food traditions anchor communities, communicate continuity and belonging, and creatively infuse identities.

Yet people also draw sharp dividing lines using food. Ask a politically-committed vegan and a pasture-based husbandry advocate what kind of farming is best for the environment and you’ll get two very different answers. Food is also often subject to borderlines of race, ethnicity, class, and gender. Ali Berlow, in her Food Activist Handbook, shares an anecdote titled “We See What We’re Willing to See.” Looking at the “bucolic” farms of her own town, Berlow sees

. . . a peaceable kingdom: fertile lands producing good food for all, equanimity, access, balance, and respect between people, animals, land and cultivation. But as my friend the author Alice Randall pointed out, we all see things through the lens of our personal histories. My great-grandparents were German immigrants who moved to the Midwest, bought land, then worked the land they owned. My relationship to the landscape that I’ve inherited is different from that of some of my African-American friends and colleagues like Alice. I think it’s safe to say that most of their ancestors did not own the land they worked. When Alice looks at those same cornfields, grand old trees, and pastures, she may not envision a peaceable kingdom but rather one of terror, violence, and oppression.[i]

Food history can quickly lead to big questions about identity, equity, and sustainability. Those questions dig to the root of social, economic, and environmental challenges facing us today. This double-edged nature makes food an outstanding starting point for public historians working toward an equitable and engaged practice.

Let’s take a quick tour of the problematic past and hopeful present of public interpretation of food history, and identify some skills and resources that public historians can bring to food-related projects.

The Roots of Food in Public History

In museums, historic sites, and public history projects, food has often been loaded with assumptions, habits, and traditions that get in the way of inclusion. The earliest generation of historic preservationists preferred to keep the messy work of food cultivation and preparation (and the people who did it) hidden behind kitchen doors, but during the Civil War and succeeding decades, nostalgic “colonial” kitchens became a popular draw at public fairs and appeared in some early historic house museums. These feel-good spaces served unchallenging ideas about the past with their cups of chowder and slices of pie, setting long-lived expectations that public food history would provide comforting, patriotic reinforcement of existing power structures.

These interpretive tropes persisted. They can still be found today in museum displays of groaning farmstead tables, frothing butter churns, and tokenized “multicultural” food presentations that erase or mask histories of struggle, disparity, and oppression. Food historian Ken Albala identifies this mode as “culinary history,” focused on ingredients, cooking equipment, methods, and the re-creation of cooking processes, as opposed to a wider “food history” that investigates the social, economic, ethical, and political dimensions of food production and consumption.

A Broader View of Food History

A wider “food history” point of view began informing public interpretations of food starting in the 1960s, when emerging social history and public history movements brought critical approaches to the past. It also gave rise to a new museum genre: the living historical farm. Its birthplace was Old Sturbridge Village, where in 1970 a group convened to envision a national network of agricultural museums, to be funded in part (they hoped) by the U.S. Department of Agriculture. Though that scope was never realized, the living history farm began to dominate public history’s food and agriculture conversation by the 1970s. Key leaders organized ALHFAM (the Association for Living History, Farm and Agricultural Museums) to share research and skills and to promote the vision of a new age of agricultural museums. ALHFAM’s influence has been enormous. Its annual national and regional meetings, publications, and workshops have amassed and disseminated practical knowledge on the reconstruction and interpretation of food processes.

But ALHFAM’s history reflects the tension between the narrower scope of “culinary history” and the more complicated questions raised by critical approaches to food. At its 2013 annual meeting, ALHFAM co-founder Darwin Kelsey challenged the group with a call to action, arguing that food interpreters (himself included) had been focused on the “what” of food history, at the expense of the “why.” It was past time, in his view, to engage with the present-day, global consequences of the histories they presented. AHLFAM’s creation, he noted,

. . . coincides almost precisely with the most radical change in the way humans feed themselves since homo sapiens began. We call this grand-scale experiment the industrial food system. For most Americans the industrial food system provides a food supply perceived to be abundant, cheap, and convenient. Yet in the last couple of decades it has become increasingly clear that this system has an inherent pattern of problems: Food of inferior taste and nutrition, fertilizer and herbicide pollution in streams and lakes, degradation and loss of farmland, depleted aquifers, farm worker abuse, inner city food deserts, intensive energy consumption, exacerbation of climate change, and narrow corporate control of the nation’s food supply . . . In 2013, it is clear that such problems make the current system unsustainable without radical change—fundamental culture change. Couldn’t—shouldn’t—playing an active, intentional role in that culture change become part of the why shaping the what of most living history farms?[ii]

Kelsey, who by 2013 was directing an innovative farm partnership within Cuyahoga Valley National Park in Ohio, was speaking as a participant in what is sometimes termed “the food movement.” Sometimes parodied and minimized as a collection of affluent white people obsessed with local, organic, humanely raised kale, in its full dimensions the food movement is notable for its depth and complexity, aptly described by food writer Michael Pollan as a “big lumpy tent.” People of varied backgrounds are drawn to food activism through multiple entry points: hunger and economic access; food sovereignty and food justice; nutrition and health; farm and food service labor and human rights; animal welfare; land conservation, rural redevelopment, and farmland preservation; gardening and urban farming; gastronomy and agritourism; environmentalism and climate change; and more. Like food history, these issues may begin with food, but expand outward to touch on the most pressing issues of our times.

Culinary historian and educator Michael Twitty links past and present in his work on race and Southern food. Photo credit: Ryan Lash/TED on Flickr

Reshaping Food History

Many current practitioners are reshaping the role of history in addressing those issues. Critical perspectives, shared authority, community engagement, and collaborative decision-making and leadership are now being integrated into many sites that present histories of food production, processing, and consumption.

The Museum of Ventura County (California) developed a three-part exhibition called At Table: The Business of Food and Community. Through art-inspired installations, programs, and historical interpretation, At Table built awareness and invited consideration of how ongoing immigration into the county has “influenced local recipes, menus and dining habits, as well as food-related businesses and restaurants.”
San Francisco’s Museum of the African Diaspora created a Chef-in-Residence program. In 2015, its first resident chef, culinary celebrity Bryant Terry, worked with the museum to curate a program including panels on “Black Women, Food and Power” and “Feeding the Resistance”; a historically-themed dinner; and an interactive talk on food justice and public health.
The Queens County Farm Museum preserves New York City’s largest tract of undisturbed farmland. Its sustainable agriculture program interprets the history of organic farming in America and features a year-round growing program. Farm produce is featured in NYC’s Greenmarket, with any surplus donated to the recovery project City Harvest. The farm also provides eggs and hatchlings to the City Chicken program of the food justice group Just Food!, teaching city residents how to raise and keep egg-laying hens.
The National Museum of the American Indian features food sovereignty in its online exhibit Native Knowledge 360, with a focus on the Muckleshoot Food Sovereignty Project to recover the foodways of Salish-speaking people of the Pacific Northwest. Discussion questions, informative resources, definitions, and quotations allow users to engage more deeply with perspectives on food sovereignty.
The Smithsonian National Museum of American History’s Food History project brings together contemporary and historical investigations of American food culture from diverse perspectives through programs, an annual symposium, and online collections.

A Toolkit for Inclusive Food Interpretation

Despite this work, older interpretive tropes die hard. Institutional engagements with food still often stop at simplistic representation. It’s not difficult to understand why: the issues food connects to—health, environment, identity, economy, energy—are dauntingly vast and highly politicized. Inclusive food interpretation work digs into logistical, political, and regulatory challenges—aligning goals and agendas with commercial partners, including those who struggle to survive in a competitive marketplace; confronting the deep-rooted whiteness that has historically characterized both public history and many sectors of the food movement; and negotiating the constraints of health regulations and zoning. Between logistical challenges, internal resistance, insufficient knowledge, and skeptical leadership, many organizations freeze at the contemplation stage, or assume they can’t take on such charged and complex topics.

But public history can have a profound and powerful role in these conversations. For our book Public History and the Food Movement: Adding the Missing Ingredient, we interviewed eight people who draw on history in their progressive work in fields as disparate as fisheries activism, indigenous food sovereignty, and public policy. As we spoke, common themes emerged. They point toward ways to apply—and extend—historians’ skills toward a more inclusive practice of interpreting food.

Be reflexive.

As in all public history practice, the work of internal transformation comes first. We should interrogate our own professional past, asking what traditions we have inherited, who authored them, and whether they still serve our purposes. We also need to examine and acknowledge our own positionality—as individuals, as members of the public, and as representatives of our organizations. An excellent place to start this work is with the MASS Action Toolkit, a collection of articles and self-assessment tools created by a grassroots coalition of museum practitioners working to position museums as sites of positive action for social justice.

Tell stories without endings.

The legacies of living history have encouraged a focus on the minutiae of culinary history—tools, ingredients, methods. Inclusive public historians shouldn’t stop at simply showing how people did it in the old days. Push toward those critical “why” questions: Why did most people stop using these techniques? Why are certain kinds of skills and labor—and the people associated with them—valued or devalued in our food system? Why is hand-processed food so much more expensive than industrially-produced food? If we can pose critical, contextualizing questions, we will be well on the way to telling what we call in Public History and the Food Movement “stories without endings”—stories that connect past to present and historicize unresolved contemporary questions about food culture, dealing directly with the most urgent social, economic, and environmental issues of today. Our existing interpretive and communicative tools are unique contributions to the work of rebuilding more just and inclusive food futures.

Think like a community organizer.

The practitioners we interviewed were going beyond the “advisory group” consultation model, and instead using the toolbox of community organizing, defined by activist and educator Marshall Ganz as “practicing democracy by mobilizing people to combine their resources to act strategically on behalf of common interests.” This approach is grounded in ongoing relationships with community members and discussions about forms of activity that would be meaningful and useful to them. Is your organization involved in local and regional food organizations and coalitions? Do you know who works on food access locally? Have you had a presence at farmers’ markets, diabetes expos, or town hall meetings? Written op-eds? One entry point can be creating a Community Food Map to identify the players in your local or regional food system. Seeing the lay of the land can help you identify where public history work can be helpful.

An engaged, critical approach to the history of food asks for long-term commitment and a good deal of learning and reflection for public historians as well as their partners and audiences. Some resources to get you started are listed below.

Notes

[i] Ali Berlow, Food Activist Handbook (North Adams, MA: Storey Publishing, 2015), 72.

[ii] Darwin Kelsey, “What is a Living History Farm? Introductory Comments,” Proceedings of the 2013 AHLFAM Conference, Vol. 36 (2013).

Organizations and Associations Doing Food History

American Community Gardening Association

Association for Living History, Farm and Agricultural Museums (ALHFAM)

Agricultural History Society (AHS)

Association for the Study of Food and Society (ASFS)

Agriculture, Food, and Human Values Society (AFHVS)

Farm-Based Education Network

Native Seeds/SEARCH

Native American Food Sovereignty Alliance

National Black Farmers Association

Oxford Symposium on Food & Cookery

Southern Foodways Alliance

United States Department of Agriculture

Databases, Archives, and Link Lists

Feeding America: The Historic American Cookbook Project

The Food Timeline

The FOOD Museum

Growing a Nation: The Story of American Agriculture (timelines from USDA)

New York Public Library list of food history resources

Authors

~ Michelle Moon is Chief Programs Officer at the Lower East Side Tenement Museum in New York City. She has also worked at the Peabody Essex Museum, Strawbery Banke Museum, and Mystic Seaport, and received her Master’s degree in Museum Studies from Harvard University Extension School. In addition to co-authoring Public History and the Food Movement: Adding the Missing Ingredient (Routledge, 2018) with Cathy Stanton, she is the author of Interpreting Food at Museums and Historic Sites (Rowman and Littlefield/AASLH, 2016).

~ Cathy Stanton teaches anthropology at Tufts University. Her book The Lowell Experiment: Public History in a Postindustrial City won the 2007 NCPH Book Award. Her current scholarly and public work focuses on the uses of knowledge about the past of U.S. food and farming. She has collaborated and consulted with a number of community farms, national parks, land trusts, museums, and others working to present farm history in public.

View from the Field: The Challenges to Being Inclusive in Museum Collections

Posted on June 11, 2019August 23, 2019 by IHH Uncategorized

Annie in the Mississippi Delta, 1920s. Photo credit: From the private collection of Marian Carpenter.

The quest for museums to be diverse and inclusive in staffing, leadership, and programs is not a new challenge. At a recent American Alliance of Museums (AAM) annual meeting, Dr. Johnnetta B. Cole, former director of the Smithsonian National Museum of African Art, delivered a landmark keynote that challenged museums “to be of social value by not only inspiring but creating change around one of the most critical issues of our time—the issue of diversity.” Cole’s speech compelled AAM to recognize the need for diversity, equity, accessibility, and inclusion to ensure that the field remains relevant and sustainable.

In response to the need to be diverse and inclusive, museums, historic sites, and related institutions have written strategic plans that promise to include all voices, cultures, and histories in their board membership, staffing, policies, educational programs, collections, exhibits, and events. Efforts to make museum collections more diverse and inclusive, however, have been slow and problematic. Why? The biggest contributing factor is the lack of diversity within curatorial and collections departments. According to the 2018 Art Museum Staff Demographic Report, produced by the Andrew Mellon Foundation and Ithaka S+R, the number of employed curators who are people of color is 16%, compared to 84% of curators who identify as white. Museums with specific cultural and ethnic collections often do not hire curators, collections managers, or registrars representative of the cultural origins or background of these collections; nor do they establish meaningful relationships with diverse communities.

Throughout my 23-year career in the museum field, I have experienced several occasions where I have had to defend appropriate cultural representation in the areas of object interpretation, documentation, and care. I will endeavor to describe three incidents at various levels within my career where I have had to tackle challenging scenarios around proper cultural representation of difficult objects, overcome personal trauma and emotion associated with racially sensitive objects, and combat discrimination within historical collections. These specific accounts are shared in hopes of motivating my colleagues working in the museum field to be aware of these issues around inclusivity in collections, spark discussion, and speak up in defense of proper cultural representation.

Appropriate Interpretation of Racially Sensitive Collections

Newly established in my career and armed with the scholarly lessons that earned me my graduate degree in history with a special emphasis in African American history, I thought I was equipped for the curatorial responsibilities neatly outlined in my job description and evaluation. However, there were no university courses or examinations that could have prepared me for the encounter that I had with the chief curator involving the display of racially offensive African American toys that dated from the 1930s and 1940s. The museum didn’t know quite what to do with these toys and how to interpret the sensitive subject of race. Before my arrival, these toys received very little attention and care. They were stored behind different objects as if they didn’t even exist. In fact, the small African American collection that was housed at the museum had been overlooked and no additional funding was allocated to support the growth of this collection. My predecessor was tasked with developing a gallery designed to highlight the history of African Americans and this task left her very little time to grow and care for the collection.

My responsibility as curator of the African American collection was to acquire new objects through loans and purchases as well as interpret and develop exhibit displays that would appeal to the museum’s targeted audience: children. My assistant and I worked with the museum registrars to properly document the collection, including the racially offensive toys. In planning for several upcoming exhibit displays to showcase the African American collection, one of the chief curators asked me to incorporate the racially offensive toys into the exhibits. Because of the sensitivity of the subject matter and the possible lack of understanding by children along with the potential to offend parents, I turned down the initial suggestion, offering several justifiable reasons.

The “Be-Bop” toy from the 1950s. Image credit: Jim Crow Museum, Ferris State University.

Eager to create a teachable moment for both my colleagues and museum visitors, I provided the chief curator with an alternative way to showcase these toys. I volunteered to develop an interactive program that would allow visitors to learn about the negative stereotypes that were attributed to African Americans and recognize how these toys contributed to prejudices and discrimination that were taught in American popular culture. Because the program would be geared toward children of all ages, I explained that this would be a great teaching moment to demonstrate the importance of respect for all cultures and ethnicities. I was shocked that the chief curator didn’t share my ideas nor was she interested in expounding on the history of negative representations of African Americans. She demanded I place the racially offensive toys in the exhibit displays. Was this really happening? What book or guidelines could I reference to stop this insensitive act? What about all of the meetings that I attended that encouraged me to display African American objects and to develop exhibits that celebrated the historic achievements and culture of African Americans? I can’t remember how many days passed before the chief curator and I discussed again the usage of the racially offensive toys. I do recall that when we spoke, I warned her that this plan to display these toys would shatter the relationship between the museum and the African American community. She responded by telling me “maybe that’s the type of attention we need from the African American community.” Stunned by her answer, I told her that I would not display the toys. The chief curator was secure in her decision. I asked another African American museum colleague for advice and she was prepared to alert the local news stations. My connections with the African American community gave me the support I needed to challenge the chief curator. The museum was spared any unnecessary publicity and the racially offensive toys were not exhibited. Was this a victory, or was I unearthing the reality that some of the curators in this museum were not willing to accept inclusiveness?

Learning Points: As a member of the collections and exhibition departments in your museum, you have a duty to interpret cultural collections truthfully and with respect. Never compromise your integrity due to the pressures of colleagues who may not share the same ethical understanding or responsibilities. Always look for teachable moments to enlighten colleagues and the public when dealing with sensitive materials. I can’t stress enough the importance of building meaningful relationships with communities that are not appropriately represented. Their support and trust will be key to measuring the museum’s goal to become more inclusive.

Receiving and Processing Racially Sensitive Collections

After working in the museum field for over 12 years as a curator and registrar, I considered myself well experienced. I had the awesome opportunity to work at several different museums which allowed me to manage and exhibit a number of diverse collections that represented American culture. My interest and ongoing training in public history gave me the advantage in connecting with local African American communities to help them preserve and interpret their histories. I received invitations from colleges and universities, including historic Black institutions to teach and mentor students about museum careers with a special focus on professions as curators, registrars, and collections managers. I mostly appealed to history students and emphasized the importance of object documentation.

Throughout my career, I have processed hundreds of racially sensitive objects and my ability to identify and research these collections became second nature. I was accustomed to documenting objects that were both uncomfortable to look at and to discuss. I often had to console many donors that were uneasy about having these racially sensitive objects connected to their families and thus many of these donors opted to remain anonymous. However, I never expected that a particular donation would almost hinder my ability to fully document an object.

In routine fashion, I accepted a call from a donor that wanted to remain anonymous. Emotionally distraught, the caller informed me that she had found a post card while cleaning out the home of an elderly relative. She was utterly disgusted to know that the relative had saved this particular item. I assured her that the museum would accept the post card along with any historical information. The caller mentioned that she would enclose it in stationary and mail it right away. She didn’t describe the content of the post card and I didn’t ask. The object arrived within a few days. When I opened the beautiful stationary paper, I was horrified to see a black-and-white post card of four African American men hanging from one tree. I knew that lynching photographs were often sent as post cards, but I had never actually seen one.

The post card was sent with no additional information so I had to examine the photograph carefully to find clues that would reveal the timespan and possible location of the lynching to help me find out more about the African American men that were murdered. It took me weeks to process this post card. I was haunted by the bodies hanging from the trees and the faces of the African American onlookers that were standing nearby. I wanted to pass this to the registrar or slip it into a folder to be processed later, but an upcoming collections committee meeting forced me to complete the documentation. To heal from this emotional trauma, I incorporated the lynching post card in my lectures and workshops to teach other museum professionals how to accept racially sensitive materials.

Learning Points: How do museums prepare their collection staff to handle the uncomfortable emotions of processing racially sensitive collections? How can the community help? I challenge museum professionals to ask these questions. Because museums want collections to be more diverse, there must be an investment to make resources available for collections staff to learn how to work with sensitive materials. I encourage staff to openly discuss with other colleagues and communities that share these difficult histories. Be willing to listen and learn from community or local historians and invite them to help with the documentation of these objects.

Preventing and Advocating against Discrimination in Collections

As a seasoned museum professional in collections, I was comfortable working with various types of cultural objects. Collections care is paramount for all objects donated to or purchased for the museum—at least that is how I was trained, in accordance with AAM collections stewardship policies. As collections manager at a history institution, I worked collaboratively with the museum curator. Our relationship soon became frayed when the curator refused to store a significant Latino Art Collection on the same shelves with framed European paintings. At first I thought the curator had misunderstood my request to rehouse the Latino Collection in the permanent storage area. The reality became clear to me. This was not a mistake. The curator purposely devalued the need to administer equal care to an object simply by its cultural affiliation. This was unbelievable. Apparently, my predecessor had tried unsuccessfully for two years to incorporate the Latino artwork on the shelves of the main collections storage. Instead, the framed art pieces were either hung in various staff workspaces or stacked in the hallway. Was I experiencing firsthand cultural object discrimination?

I immediately alerted my supervisor to this act of subtle racism that was practiced through selective storage of objects based on culture and race. He supported me in my plan to care and store all collection objects equally. With several interns, I moved the entire Latino Art Collection to the designated art storage in the main collections building. It took several weeks before the curator noticed the newly stored artwork on the shelves. She retaliated by trying to get other staff to move the objects out of the main collections building. Her efforts became pointless when I reminded the curator that it is the duty of the museum to care for all collections as stated in our collections management policy.

Learning Points: The degree of object care should not be determined based on cultural affiliation or race. Cultural object discrimination does exist, but in subtle ways. The way to detect this is by asking questions: How and where are cultural objects housed in collections storage? Have they been properly documented and accessioned or are they stored in uncatalogued or unmarked boxes? Do the collections that represent a specific ethnicity or race receive the same financial funds and treatment?

I applaud the museums and institutions that are conscious of the care of their collections on an equal scale regardless of their cultural affiliation, but there are many that do not exercise that level of consciousness. I witnessed this inequality at a history institution several years ago when my interns and I were conducting research for an upcoming online exhibition. The African American collection of rare photographs and documents from World War I needed serious care and treatment. The collection was stored in worn archival folders and boxes. I was shocked that the institution allowed us to physically handle the photographs because of their fragility. When I asked the assistant if this collection would be digitized soon to prevent unnecessary handling, she told me that was their hope, but there were no definite future plans. Sadly, the donors gave these priceless photographs and papers of their military service with the museum’s promise that their items would receive the best quality of care.

Collections managers, conservators, and curators should feel empowered to speak up for the care of all collections. Don’t be afraid to correct colleagues. Challenge leadership to allocate appropriate funds to treat and document objects, particularly the ones that have a significant connection with local communities that are not represented in the museum.

Defending cultural representation in the areas of object interpretation, documentation, and care takes courage and a lot of patience. I credit my friends, mentors, and fellow colleagues for giving me direction and advice to speak out and educate colleagues and leadership on the importance of diversity and inclusion. I hope these examples will alert my colleagues of cultural exclusivity “red flags” within collections, generate meaningful conversations, and encourage individuals within the profession to take action where needed.

Outdoor History Museums

Posted on June 11, 2019August 29, 2019 by IHH Uncategorized

Living History Farms Spring 2009. Photo credit: billnwmsu, Creative Commons.

Outdoor history museums are immersive historical environments created by collections of buildings that might be preservations, restorations, or replicas. Thinking about the term broadly, outdoor history museums can refer to living history farms, agricultural museums, pioneer museums, or even “open-air museums.” It is what happens in these environments, however, that makes them a powerful lens through which to explore issues of inclusion, equity, diversity, and service.

As they developed in the late nineteenth and early twentieth centuries, outdoor history museums were expressions of two sometimes competing impulses. On the one hand, they challenged established museum collections practices by displaying the material culture of ordinary people. On the other, many founders used them to promote a nostalgic version of the past that ignored painful and difficult histories. Starting in the 1970s, outdoor history museum administrators and frontline employees transformed these sites by adding more historically accurate interpretations. Often, historical accuracy meant interpreting painful and traumatic pasts. At the same time, the use of living history, or performing the past, became increasingly popular at outdoor history museums. In some cases, outdoor history museums developed programs that used living history to engage audiences in some of our nation’s most fraught histories. While some of these efforts were lauded, others were met with criticism and concern from both audiences and interpreters. Administrators, frontline employees, and audiences began conversations that continue today about how to interpret diverse and inclusive pasts in an ethical way that serves both the public and employees.

Origins and Early History

A brief discussion of the history of outdoor history museums highlights how the dual and sometimes conflicting goals of educating and entertaining audiences have shaped the outdoor history museum experience. The origins of the outdoor history museum idea can be traced to the mid-nineteenth century. Echoes of the form can be found in historic house museums and the New England kitchen exhibits at Sanitary Fairs. Another form of the outdoor history museum approach can be seen at the 1867 World’s Fair in Paris where participating nations were invited to display their architecture and folk culture. Swedish folklorist Artur Hazelius was in attendance and went on to open what is widely recognized as the first outdoor history museum, Skansen, in 1891. Hazelius hoped to democratize museum collections by displaying the material culture of the wealthy alongside that of ordinary people. He was also driven by a desire to provide a cultural grounding for Swedes as they experienced the transformations of the industrial revolution, which was reflected in his motto: “Know Thyself.” The Skansen model proved quite popular in Sweden, the Netherlands, and Germany, where numerous outdoor history museums were established during the late nineteenth and early twentieth centuries.[i]

The Growth of Outdoor History Museums in the United States

In the United States, the earliest outdoor living history museums were founded by wealthy industrialists. These men sought to solidify their interpretation of the past using the built environment. In 1929, Henry Ford opened Greenfield Village in Dearborn, Michigan, just a short drive from downtown Detroit and adjacent to the Rouge, at the time the largest factory in the world. The Village included over 90 buildings (some preserved, some replicas) all of which predated the automobile. The centerpiece was a re-creation of Thomas Edison’s Menlo Park Laboratory. Ford wanted to celebrate middle-class farmers and inventors whom he believed were left out of written histories. He moved buildings, such as the home and bicycle shop of the Wright Brothers, as well as his own birthplace to the Village. Ford also moved several buildings representing African American history, including two brick slave cabins. Greenfield Village was ahead of its time because it venerated vernacular architecture, but histories of conflict, especially the conflicts between labor and capital, were absent. This kind of forgetting was endemic in the earliest iterations of outdoor history museums.

In the same period, Episcopal priest W.A.R. Goodwin had approached Ford about the possibility of restoring Williamsburg, Virginia to its colonial glory to boost the town’s economy through heritage tourism, but he passed on this invitation and instead focused on Greenfield Village. Goodwin found an interested patron in John D. Rockefeller, Jr. After purchasing Williamsburg from its residents, Rockefeller hired professional architecture firm Perry, Shaw, and Hepburn to preserve, restore, and recreate the town as it was in the eighteenth century. Rockefeller believed that Americans were losing sight of their cultural and political origins and saw the site as a way to shore up democratic patriotism. Unlike Greenfield Village, Colonial Williamsburg recreated a real place and a specific moment in time. When it opened to the public in 1934, the site’s approach to preservation became a model for best practices in preservation work. The Colonial Williamsburg project came at a cost, however, especially to many of Williamsburg’s working-class and black residents who were forced to relocate or leave the town altogether. Despite the fact that in the eighteenth century much of Williamsburg’s population was enslaved, that history was ignored in the interpretation. In fact, the Colonial Williamsburg workforce was segregated and the site essentially denied service to African American tourists by refusing to provide separate accommodations at hotels and restaurants.[ii]

By the end of the 1950s, several outdoor history museums had opened in the United States including The Farmers’ Museum in Cooperstown, New York (1944), Old Sturbridge Village in Massachusetts (1947), Old Salem, in North Carolina (1950), Historic Deerfield in Massachusetts (1952), and Plimoth Plantation (1957). Although they continued to be limited in the histories they communicated, many began to experiment with living history interpretation. The model was first used at Pioneer Village in Salem, Massachusetts (1930) when interpreters wore Puritan clothing and demonstrated seventeenth-century crafts. This third-person living history approach was also adopted at Old Sturbridge Village. At Plimoth Plantation, interpreters took it a step further, performing in first-person as famous figures like William Bradford, John and Priscilla Alden, and Miles Standish.

Changing Interpretive Models

The establishment of the Association for Living History, Farm and Agricultural Museums (ALHFAM) in 1970 indicated the popularization and professionalization of interpretation at outdoor history museums. Through annual conferences, bulletins, skills workshops, and other publications, ALFHAM has provided countless resources for professionals who seek to “bring history to life.” According to the organization’s website, “at the heart of ALHFAM’s mission is the responsibility to share practical knowledge and skills among those who make history relevant to contemporary lives.” Consequently, the organization provides invaluable and extensive resources for both their members and the general public who aim to better understand living history and living history farms.[iii]

The 1970s brought the tensions between entertainment and education at outdoor history museums to the fore. The employment of more academically trained historians at outdoor history museums led to challenges and changes to some of the interpretive practices at established sites like Colonial Williamsburg and Greenfield Village. For example, during the 1970s, Dr. Cary Carson led a team of scholars to develop a new interpretive program for Colonial Williamsburg that addressed criticisms that the site offered a sanitized version of the nation’s history. And in 1979, six African Americans were hired to interpret the history of enslavement. Under the leadership of Dr. Harold K. Skramstad, Greenfield Village also overhauled its interpretive plan. Historical research changed the interpretation of several buildings, a new African American Family History and Culture program was established, and a new living history farm opened. The expanded and more historically accurate interpretations of the past created more opportunities for education, but also raised new questions about how to ensure audiences departed with the intended message.[iv]

The decision to recreate a slave auction at Colonial Williamsburg brought these questions into sharp relief. In 1994, Christy Coleman, director of Colonial Williamsburg’s African American interpretation program, organized a performance titled Publick Times. Local African American political and religious groups opposed the event before it even began, arguing that performance trivialized a traumatic and painful history. Members from the Virginia branch of the National Association for the Advancement of Colored People (NAACP) and the Southern Christian Leadership Conference (SCLC) arrived on the day of the performance to protest. After witnessing the auction, NAACP political action director Jack Gravely changed his mind, explaining that the event had made the pain of enslavement real. But SCLC member Reverend Curtis Harris said that it was “a show, not an authentic history.”[v]

Conner Prairie in Fishers, Indiana has also been lauded and criticized for its experimental living history program, “Follow the North Star.” Conner Prairie interprets pioneer life through an 1886 farm and since the 1990s has also focused on the history of indigenous peoples. In 1999, staff member Michelle Evans worked with black leaders in Indianapolis to develop a ninety-minute program called “Follow the North Star” for visitors twelve years of age and older. Visitors played the role of fugitive slaves on the Underground Railroad and interpreters were either “sympathetic allies” or “racist antagonists.” Four years later, the program won an Excellence in Programming Award from the American Alliance of Museums and in 2012 it received an Award of Merit from the American Association for State and Local History (AASLH). But the program also drew criticism. Some white audiences reportedly giggled during the program and there were accusations that the program could be a traumatic experience for children of color. In response to criticisms, Conner Prairie CEO Norman Burns announced that it would “update” the program to “reflect the learning and needs of today and tomorrow’s audiences” in 2019. Burns explained that the new program would be reorganized in partnership with the International Coalition of Sites of Conscience. [vi]

Many have noted that these experiments with living history can have complicated effects not only on audiences but also on interpreters. African Americans who interpret enslavement at Colonial Williamsburg often describe their feelings about their work as complex. As James Oliver Horton explained, the “prestige attached” to being an interpreter at Colonial Williamsburg is accompanied by the “somber realization that their workday centers on ‘playing slaves’ for a public audience that is often unsympathetic.” Thus, black and white interpreters frequently discuss the range of feelings that arise. Amy M. Tyson examined the cost of this kind of “emotional labor” in her study of Historic Fort Snelling in St. Paul, Minnesota. In 2008, the Fort began to expand its focus on military history to include histories of enslavement and American colonialism. Tyson explains that some interpreters were reluctant to share these histories because they sought to create a positive, meaningful connection with visitors. When interpreters did share the traumatic and painful histories of the Fort, the emotional cost was high. Further, she asserts, “between demonstrating tasks like blacksmithing or laundry, drawing meaningful connections across time, and monitoring their own and the visitors’ emotional states, interpreters engaged in presenting painful histories might find themselves working . . . on an ever-accelerating assembly line of emotional production.” These increasing demands on frontline employees are rarely, if ever, met with adequate compensation.[vii]

Best Practices and the Visitor Experience

Professionals working at outdoor history museums continue to work toward emphasizing the educational experience by honing living history techniques and developing best practices. In 2009, AASLH, the Institute for Learning Innovation, Conner Prairie Living History Museum, and Old Sturbridge Village engaged in an expansive study of visitors through a leadership grant from the Institute for Museum and Library Services titled “The Outdoor Living History Museum Interpretation Research Project.” The goals of the study were to test the best practices used at each site and to understand how the visitor experience at outdoor living history museums changed over time. The study of visitors included not only on-site questionnaires and interviews with audiences and interpreters, but also follow-up telephone interviews with the same visitors at two weeks and three months after their visits. The findings included extensive discussions of the value of various living history methods, an assessment of the best practices used, and an analysis of visitors’ experiences.[viii]

The power of outdoor history museums to connect audiences with the past is undeniable. Due to their form, they offer abundant opportunities to experiment with learning through hands-on, immersive activities. Visitors are transported into the past through interactions with preserved or replicated buildings and by living history interpreters. But what are the consequences for audiences and interpreters immersed in painful pasts? Are these opportunities for consciousness raising or do they trivialize experiences of social injustice? What are the emotional costs for interpreters? How do outdoor history museums balance their natural affinity for entertainment with educational goals? Like many museums, numerous outdoor history museums have struggled financially since the 2000s. As pressures mount for them to stay afloat, these questions will become more pressing.[ix]

Notes

[i] Rodris Roth, “The New England, or ‘Old Tyme,’ Kitchen Exhibit at Nineteenth-Century Fairs,” in The Colonial Revival in America, ed. Alan Axelrod (New York: Norton, 1985), 159-183; Sten Rentzhog, Open Air Museums: The History and Future of a Visionary Idea (Kristianstad, Sweden: Carlssons, 2007), 4-32.

[ii] Anders Greenspan, Creating Colonial Williamsburg (Washington, D.C.: Smithsonian Institution Press, 2002), 16-76.

[iii] Greenspan, 142-43; “Our History,” The Association for Living History, Farm and Agricultural Museums (2014), https://www.alhfam.org/Our-History#history; “ALHFAM Resources,” The Association for Living History, Farm and Agricultural Museums (2014), https://www.alhfam.org/Resources-main.

[iv] Greenspan, 148-177; Cary Carson, “Teaching History at Colonial Williamsburg” (Williamsburg: Colonial Williamsburg Foundation, 1985); “Greenfield Village Didn’t Always Get It Right,” UPI Archives, June 2, 1991, https://www.upi.com/Archives/1991/06/02/Greenfield-Village-didnt-always-get-it-right/1950675835200/; “Firestone Farm—Dedication—Item 30,” The Henry Ford, https://www.thehenryford.org/collections-and-research/digital-collections/artifact/406616/; “America’s Stories Come to Life,” The Henry Ford, https://www.thehenryford.org/history-and-mission/americas-stories-come-to-life/.

[v] James Oliver Horton, “Slavery in American History: An Uncomfortable National Dialogue” in Slavery and Public History: The Tough Stuff of American Memory, eds. James Oliver Horton and Lois E. Horton (Chapel Hill: University of North Carolina Press, 2009), 50; Greenspan, 163-164; “‘Slave Auction’ Divides Crowd in Williamsburg,” The Baltimore Sun, October 11, 1994, https://www.baltimoresun.com/news/bs-xpm-1994-10-11-1994284095-story.html.

[vi] Cherstin M. Lyon, Elizabeth M. Nix, and Rebecca K. Shrum, Introduction to Public History: Interpreting the Past, Engaging Audiences (Lanham, MD: Rowman and Littlefield/AASLH, 2017), 141-46; “Good Morning: Conner Prairie to Change Its Follow the North Star Program,” The Herald Bulletin, April 22, 2019 https://www.heraldbulletin.com/news/local_news/briefs/good-morning-conner-prairie-to-change-its-follow-the-north/article_48ecefc8-47f2-50ea-b840-74f2e416fb1a.html; Scott Magelssen, “This is Drama. You Are Characters’: The Tourist as Fugitive Slave in Conner Prairie’s ‘Follow the North Star,” Theatre Topics 16, no. 1 (March 2006): 19-34; Olivia Lewis, “Conner Prairie Slavery Re-Enactment Draws Criticism,” Indianapolis Star, August 7, 2016, https://www.indystar.com/story/news/2016/08/06/conner-prairie-slavery-re-enactment-draws-criticism/82987036/.

[vii] Horton, 52; Amy M. Tyson, The Wages of History: Emotional Labor on Public History’s Front Lines (Amherst: University of Massachusetts Press, 2013), 145-171.

[viii] “The Outdoor Living History Museum Interpretation Research Project,” American Association for State and Local History, March 2009, http://download.aaslh.org/AASLH-Website-Resources/The+Outdoor+Living+History+Museum.pdf.

[ix] Mitchell B. Reiss, “An Open Letter to the Colonial Williamsburg Community,” Making History: Inspiration for the Modern Revolutionary, June 29, 2017, https://www.scribd.com/document/352531032/Open-Letter-to-Colonial-Williamsburg-Community.

Diversity and Inclusion

Posted on June 10, 2019August 23, 2019 by IHH Uncategorized

Graduate students in the University of Minnesota’s Heritage Studies and Public History program visiting with a book conservator. Photo credit: Chris Taylor.

Historians hold the awesome power to shape historical narratives. With this power comes an equally awesome responsibility to create narratives that represent all groups within our society. Growing discourse in public history scholarship reflects an increasing acknowledgment of the limited scope of representation within the historical narrative. The conversation about diversity and inclusion within the history field has increased exponentially in the last decade. More and more, public historians link the terms together as a single concept. It is important to separate these terms and draw distinctions between them as they refer to different concepts. This essay focuses on drawing distinctions between the terms and further exploring inclusion, both in terms of social inclusion and workplace inclusion. Although we often associate the terms diversity and inclusion with equity and accessibility, this essay will focus on diversity and inclusion.

Defining Diversity

Many definitions of the word diversity exist. Providing a clear definition of diversity remains difficult. Universal to all definitions is the concept of differences. Diversity implies that we possess different characteristics and identities. One look at the diversity wheel and you quickly see diversity defined in multiple ways.[i] When we include diversity in our work, where do we start? How do we define the target beneficiaries of our diversity work? In Minnesota, where I live, there are over thirty racial or ethnic groups represented in the population of the state.[ii] As we embed diversity within our programming and staffing structures, must we make sure we have all racial and ethnic groups represented? Further, what about age, sexual orientation, gender, and physical ability? Diversity becomes a numbers game. How many of this group? Did we include some from that group? This approach becomes a cycle of “chasing diversity” or checking the boxes to make sure we represent certain groups in our work. This approach is a numbers game that holds no real value for those who belong to the groups we identify as “different.”

Diversity and inclusion consultant Michael L. Wheeler writes, “diversity is a force of change that will force change.”[iii] This change, brought on by increasing calls for diversity, manifests in all facets of our work. Diversity is important from the standpoint that we must recognize that diversity necessitates a different way of working.

Defining Inclusion

Rather than prioritizing numbers, inclusion emphasizes whether members of diverse groups feel valued and respected within an organization, project, or social system. Diversity and inclusion consultant Mary Frances Winters expands on this definition. She writes, “I define inclusion as creating an environment that acknowledges, welcomes, and accepts different approaches, styles, perspectives, and experiences, so as to allow all to reach their potential and result in enhanced organizational success.”[iv] When the conversation switches from diversity to inclusion, we worry less about checking boxes for the different dimensions of diversity and worry more about how people, across all differences, are feeling as a result of our work.

The Distinction between Diversity and Inclusion

While we often use the words diversity and inclusion interchangeably, a distinction does exist. Winters points out, “Diversity is about counting heads; inclusion is about making heads count. Another way to distinguish between diversity and inclusion is to define diversity as a noun describing the state and inclusion as a verb or action noun, in that to include requires action.”[v] Increased diversity allows for multiple perspectives to be present in a system, whether an organization, a project team, or other groups of people. While diversity exists within these groups, the group does not inherently maximize the benefits of that diversity. Historical systems of power, privilege, and oppression often dictate the operating rules and hierarchies within group settings. Inclusion is an intentional strategy to mitigate power and privilege and maximize the benefits of diversity. Inclusion refers to how we leverage diversity within a system to create a fair, equitable, and healthy environment which leads to higher performing groups.

Inclusion as a Practice, Experience, and Philosophy

Inclusion is simultaneously a practice, an experience, and a philosophy. As historians, we have accepted practices. We have research practices, writing practices, exhibit practices, and so on. We must begin to internalize the fact that inclusion is also a practice. Much like we needed to learn the technical skills of research, writing, and exhibit practices, we must also learn the technical skills of inclusive practices. Adding tools like empathy, cross-cultural communication, cultural humility, cultural intelligence, and intercultural conflict management to our toolboxes enhances our abilities to engage diverse groups and work cross-culturally. For those already in the field, you need to find ways to build these skills. It is imperative that practitioners create space to develop cultural self-awareness, “the conscious ability to critically view and understand the objective and subjective culture to which an individual belongs.”[vi] As much as technical skills such as research, writing, and exhibition development are important for public historians, skills that increase intercultural competence push practitioners to see their work through multiple perspectives and ultimately practice more inclusively.

Inclusion, as an experience, relates to how individuals feel valued, heard, and engaged within a group. The ability for an individual to participate in public history work as their whole and authentic self is critical for feeling included. Free from the pressure to assimilate or conceal parts of their identity, an individual fully engages and brings a diverse range of perspectives to bear on the work at hand. Professor and diversity and inclusion consultant Bernardo Ferdman writes, “We believe that the ways in which we as individuals combine, manage, and express our multiple identities – in short, how we show up and express our full selves at work – is a key part of the dynamic process of inclusion.”[vii] For the individual, inclusion allows for psychological safety and the ability to participate and contribute to work based on experiences, philosophies, and worldviews that are not always present in the work we do as public historians.

Inclusion as a philosophy takes a systemic approach to inclusivity. It is imperative we recognize dominant norms embedded in our work habits and shift to more inclusive mental models. Frameworks such as Critical Theory (Critical Race Theory, Feminist Theory, Queer Theory, Postcolonialism, and Critical Management Studies) help us recognize structures of prejudice, bias, discrimination, and oppression embedded within our default ways of working. A deeper understanding of how, over time, we internalized dominant norms into our practices allows us to begin to dismantle these prevailing ideologies. Shifting to an inclusive philosophy positions inclusion as a core value for the work we, as historians, undertake. Inclusion permeates all our activities, becoming core to our approach, conceptualization, execution, and evaluation of public history work.

These concepts are mutually reinforcing. As we adopt inclusive philosophies and approaches to our work, the need to develop inclusive practices becomes ingrained. As we develop inclusive practices, a more diverse group of participants experience feeling included within the work of historians. Whether we focus these efforts outside our organizations and institutions or we look to reinvent our organizations and institutions from the inside out, inclusion is the common thread that continues to create increased levels of relevancy for the work of public historians.

Social Inclusion vs. Workplace Inclusion

To further define inclusion, it is important to understand the distinction between social inclusion and workplace inclusion. Each are equally important and incorporate similar concepts, but each targets a different audience. Social inclusion focuses on the benefits our work brings to the larger society. Asking ourselves how our work benefits society and dismantles systems of power and privilege lies at the heart of social inclusion. The American Alliance of Museums’ recent working group on Diversity, Equity, Access and Inclusion (DEAI) reaffirmed the relevance of DEAI. They wrote, “We believe that those who have historically been relegated to the margins of society due to legacies of racism, ableism, sexism, heterosexisms, xenophobia, and all other forms of injustice must be fully included in museum workplaces and communities.”[viii] To take this a step further, we must research and present the histories of those relegated to the margins of society to pull those groups back from the margins.

We must recognize the work we do is often to collect, preserve, research, and create narratives related to the cultures of other groups. It is mandatory we include these groups in the process and center the needs and desires of these groups. In 2014, a group of museum bloggers and other interested colleagues wrote a joint statement on the events in Ferguson, Missouri and other related events. As part of that statement, they wrote, “As mediators of culture, all museums should commit to identifying how they connect to relevant contemporary issues irrespective of collection, focus, or mission.”[ix] We only evolve to be inclusive, socially conscious public historians through building relationships, asking questions, listening to the answers, and shifting our work to incorporate the needs and desires of the communities we profess to serve.

Similar to social inclusion, workplace inclusion also mitigates systems of power and oppression, but focuses on those practitioners within our field. Are the systems and structures that exist within our organizations, institutions, training programs, and professional networks inclusive? Organization Development experts Lisa Nishii and Robert Rich write, “Unlike many diversity practices that focus specifically on improving the outcomes of disadvantaged groups, [workplace] inclusion is a general organizing principle that permeates an organization’s practices, norms, and operational functioning and that affects employees across the board.”[x] This approach embeds inclusion within an organization, institution, training program, or professional network at a systemic level. Workplace inclusion focuses on creating fair, equitable workplaces that embrace and leverage diversity and better serve diverse communities. Individuals that feel included produce at a higher rate, are more likely to stay with the organization, and demonstrate higher levels of creativity and problem solving. The desire to increase diversity within the ranks of public historians is a noble one, but without an emphasis on workplace inclusion, retention of practitioners that identify with a primary dimension of diversity remains difficult.

Social inclusion and workplace inclusion are not mutually exclusive. This is not a “one or the other” proposition. Institutions must internalize both types of inclusion to realize the potential social impact of our work. Social inclusion helps us understand who is or is not at the table. Building relationships with those not at the table can help us better understand how our work has been a tool of oppression in the past and how we can change that moving forward. Workplace inclusion focuses on systems within organizations to create fair and equitable work environments where all individuals feel their diverse identities are valued and appreciated. As we work simultaneously to create inclusive work environments and address systems of oppression within our society, we realize the vision of inclusive public history.

Conclusion

As we continue to search for justification for history work, it is important we serve a broader segment of the public than in recent years. It is important to demonstrate the power of history as a catalyst for understanding, for making connections between historical events and current-day contexts, and for deepening the understanding of the experience of various groups over the course of history in our society. Making sure the cultures represented within the historical narrative and the voices shaping it are more diverse is critical to the future relevance of our field. The end goal may be diversity, but to achieve that goal, we must become more inclusive in our practice. As practitioners, we need to focus on employing more inclusive practices and using our work to address societal inequities. We also need to make sure we are addressing those same inequities that exist within our organizations and institutions. This is a journey. Change is hard. We need to stay the course.

Notes

[i] Multiple versions of the “diversity wheel” exist. I reference the “Four Layers of Diversity” model created by Gardenswartz and Rowe (https://www.gardenswartzrowe.com/why-g-r). A different version can be found through the Association of Science-Technology Centers (https://community.astc.org/ccli/resources-for-action/group-activities/diversity-wheel). It is adapted from Marilyn Loden and Judy Rosener, “Workforce America! Managing Employee Diversity as a Vital Resource” (McGraw-Hill Professional Publishing, 1990).

[ii] Susan Brower and Andi Egbert, Overview of Racial, Ethnic and Cultural Changes in Minnesota, 2015, https://mn.gov/bms-stat/assets/ae-sb-dnr-race-ethnicity-diversity-trends-august2015.pdf.

[iii] Michael L. Wheeler, “Inclusion as a Transformational Diversity and Business Strategy,” in Diversity at Work: The Practice of Inclusion, ed. Bernardo M. Ferdman and Barbara R. Deane (San Francisco: Jossey-Bass, 2014), 549-563, quotation on 556.

[iv] Mary-Frances Winters, “From Diversity to Inclusion: An Inclusion Equation,” in Diversity at Work: The Practice of Inclusion, 205-228, quotation on 206.

[v] Winters, 206.

[vi] Elizabeth Stallman Madden, “Cultural Self-Awareness,” in The SAGE Encyclopedia of Intercultural Competence, ed. Janet M. Bennett (Los Angeles: Sage Publication, 2015), 177-178.

[vii] Bernardo M. Ferdman and Laura Morgan Roberts, “Creating Incusion for Oneself: Knowing, Accepting, and Expressing One’s Whole Self at Work,” in Diversity at Work: The Practice of Inclusion, 93-127, quotation on 95.

[viii] American Alliance of Museums, Facing Change: Insights from AAM’s DEAI Working Group (Washington DC: American Alliance of Museums, 2018), 2, https://www.aam-us.org/programs/diversity-equity-accessibility-and-inclusion/facing-change/.

[ix] “Joint Statement from Museum Bloggers and Colleagues on Ferguson and Related Events,” Incluseum, December 22, 2014, https://incluseum.com/2014/12/22/joint-statement-from-museum-bloggers-colleagues-on-ferguson-related-events/.

[x] Lisa H. Nishii and Robert E. Rich, “Creating Inclusive Climates in Diverse Organizations,” Diversity At Work: The Practice of Inclusion, 330-363.

Historic Preservation

Posted on June 4, 2019August 24, 2019 by IHH Uncategorized

“Women Barbers at Tule Lake Segregation Center,” Photo credit: Library of Congress

Historic preservation is often linked, hand in hand, with ideas of placemaking, where preservationists embed their work in a neighborhood, community, or landscape to highlight what makes that place unique and preserve its character.[i] In doing this work, preservationists make evaluations about a place’s beauty, integrity, and significance. In the United States, the criteria on which they base these determinations come largely from the standards listed in the National Register of Historic Places’ nomination process. As the work of historic preservation has evolved in recent years, however, many practitioners have begun to push back against these limited criteria. More people are looking to tell the stories of underrepresented communities, document and protect vernacular architecture, preserve sites of the recent past, and promote the protection of intangible heritage.

More than fifty years after the passage of the National Historic Preservation Act in the United States, more individuals and institutions are recognizing the need to go beyond preserving big houses and places that match traditional standards of architectural beauty. This call to action is pushing the historic preservation movement to embrace inclusive practice—one that not only focuses on the protection of buildings, but also on documenting and sharing the richly varied stories that define places. The goal is to forge a people-centered preservation movement that is inclusive, community driven, and intersectional in nature.[ii]

Early History of the Preservation Movement

There are two events that are often cited as critical to the founding of historic preservation as a movement in the United States. The first is the story of Ann Pamela Cunningham, founder of the Mount Vernon Ladies Association, who rallied women from across the United States in the 1850s to advocate for the protection and preservation of George Washington’s home. The first call of its kind, it opened conversations about preserving and protecting key sites critical to the history of the United States. The second event, taking place just over a century later, was the loss of the magnificent Pennsylvania Railroad Station in New York City. The destruction of this structure spurred those working in the nascent field to come together, leading eventually to the passage of the 1966 National Historic Preservation Act (NHPA). The NHPA, which included the creation of the Advisory Council on Historic Preservation and the National Register of Historic Places, enabled the development of a regulatory process for the protection of historic places.[iii]

Much of the NHPA’s framework came from a report called With Heritage So Rich. Developed by the Special Committee on Historic Preservation within the U.S. Conference of Mayors, this report ended with a series of recommendations and this statement: “In sum, if we wish to have a future with greater meaning, we must concern ourselves not only with the historic highlights, but we must be concerned with the total heritage of the nation and all that is worth preserving from our past as a living part of the present.”[iv] Although the preservation movement has struggled to realize this ambitious vision, contemporary practitioners have embraced a renewed call for broader and more diverse understandings of preservation and its role in society. Significant challenges exist, however, for those who seek to reorient preservation practice.

Focusing on People

A key element of inclusive preservation practice is the need to shift from an exclusive focus on the places being protected to the people who have lived and continue to live in those places. We must also pay more attention to the impacts of preservation projects on neighborhoods and communities.

In an anthology marking the 50th anniversary of the NHPA, former National Trust for Historic Preservation Chief Preservation Officer David J. Brown stated: “To build a movement for all Americans, we must recognize that preservation takes many more forms . . . than the ones associated with our work today. Frankly we need tools that give every person a voice in determining what is worth preserving in their community.”[v] In the same article, Brown emphasizes the need to move away from a one-size-fits-all approach toward a more nuanced understanding of how to work collaboratively with communities to determine what places to protect.[vi]

Leading up to the anniversary of the NHPA, the National Trust for Historic Preservation held a series of listening sessions across the country. These sessions included individuals who were active in the preservation profession as well as voices from outside the field. These conversations coalesced into a vision for the future of preservation. The report, Preservation for People, centers around three different principles:

A people-centered preservation movement hears, understands, and honors the full diversity of the ever-evolving American story.
A people-centered preservation movement creates and nurtures more equitable, healthy, resilient, vibrant, and sustainable communities.
A people-centered preservation movement collaborates with new and existing partners to address fundamental social issues and make the world better.

“Preservation for People” cover. Image credit: National Trust for Historic Preservation

Preservation for People seeks to lay out strategies and tactics to make preservation more democratic, inclusive, and equitable. Essential to achieving these goals is building a more inclusive profession. Historically, preservation has been seen as an elitist practice, and while the demographics of the field are slowly shifting, there are still significant barriers to entry.

It is critical to demonstrate to young people that preservation is something that is relevant to their lives. During the 2015 PastForward Diversity Summit Jose Antonio Tijerino, president and CEO of the Hispanic Heritage Foundation, stated that “the first step is reaching out. And also making it relevant. How is it relevant to a young black man? Woman? A young Latino? Young Asian? Young LGBT? To be able to feel connected to what your mission is . . .”[vii]

Some organizations have made telling underrepresented stories and protecting places that are sharing these narratives central to their work. For example, Asian Pacific Americans in Historic Preservation and Latinos in Heritage Conservation (LHC) have worked to support a network of individuals who are engaged in these types of projects. Sarah Zenaida Gould of LHC says that “We envision this network as one that equally welcomes professional preservationists and community preservationists. For we all have knowledge, ideas, experiences, and strategies to share.”[viii]

In summarizing the 2015 Diversity Summit which took place at PastForward, Stephanie K. Meeks, then CEO and President of the National Trust for Historic Preservation, stated:

Over the course of the discussion, common themes emerged. All of the panelists agreed that recognizing and honoring diverse stories was key to understanding our present political debates and to building a more inclusive and allied future. All felt that, while we have made important strides as a movement, we still have a lot of work to do to get this right. All believed that forging stronger partnerships with and across diverse groups was essential for continued success. And all emphasized the wisdom of today’s broader vision of preservation, in which we seek to save the modest and even ordinary places where history happened.[ix]

Re-thinking the Preservation of Places

In recent years, the National Trust for Historic Preservation has begun to look more closely at the impacts of preservation in cities through an initiative called ReUrbanism. Fundamental to ReUrbanism is the idea that building reuse encourages economic growth and stimulates vibrant communities. Through a variety of studies, the National Trust has found that mixed use neighborhoods are often more sustainable than those communities with a single building stock.[x] Many of the principles of ReUrbanism look toward creating equity in neighborhood development and planning, and derive from a broader conversation with the field about preservation planning in urban areas. In a piece for the Forum Journal’s issue on ReUrbanism, Justin Garrett Moore describes the need to change preservation and planning processes. The example he uses is a new community playbook in New York City. This Neighborhood Planning Playbook

includes tools designed to reveal the complexities of a neighborhood and provide a framework for comprehension, communication, education, and exchange with community residents and stakeholders. The playbook aims to help the city better study, develop, and implement plans for neighborhood change—and, most importantly, build public engagement and communication into all stages of the work.[xi]

Community engagement is a key piece of ReUrbanism. There is an evolving understanding that preservationists need to shift from an authority-based model to one that works in tandem with those who will be most impacted by preservation efforts.

Additionally, it is important to recognize that the protection of place also involves a full engagement in issues surrounding climate change. In her series on America’s Eroding Edges, Victoria Herrmann, a National Geographic Explorer and president and managing director of the Arctic Institute, examines the role flooding, coastal erosion, melting permafrost, and other climate impacts have not just on buildings and tangible heritage, but also on traditional cultural practices and entire communities. While it is paramount that we develop a robust set of strategies to adapt historic resources to climate impacts, these efforts must go hand in hand with conversations about economic and cultural equity and resilience.

In her 2018 TrustLive talk at PastForward, Herrmann discussed how in all of her conversations with communities impacted by climate change, the one consistent factor is that “climate change is the looming reality of losing the places and histories that make us who we are.” She continues to say that “climate change is not race, gender, or income neutral. Low-income communities, communities of color, and women are disproportionally affected by climate impacts. From centuries of discriminatory, social, and environmental policies, these communities have not been able to create the resources they need to prepare for and adapt to climate disasters.” With this in mind, inclusive preservation practice must include a recognition of climate impacts on communities; it is through dialogue and partnerships with organizations such as the Union of Concerned Scientists, 100 Resilient Cities, US ICOMOS, and the Association for Preservation Technology that the practice can move forward.

It is clear that many of the places currently being preserved only protect a fraction of historical narratives. Clement Price, who was a former Trustee of the National Trust and a Vice Chair of the Advisory Council on Historic Preservation, stated that broadening the spaces being preserved “connects very ordinary Americans with their personal histories, and in turn these histories connect with the larger narrative of making a more perfect and yet complicated union.”[xii] Examples of such places exist across the United States and, in recent years, some have become the focus of preservation efforts.

Two important examples are Tule Lake, a Japanese internment camp, and Rio Vista Farm in Texas, an agricultural site where migrant laborers from Mexico toiled. One site is evidence of the challenges to U.S. democracy that arose when segments of the U.S. population were unconstitutionally incarcerated due to racist fears and wartime hysteria; the other is a place that demonstrates how migrant workers from Mexico filled critical gaps in the U.S. agricultural labor system. In both cases, we find pieces of U.S. history that are often overlooked and, in doing so, begin to recognize the layers of experience and history that can be encountered in these places.

Speaking about sites such as Tule Lake, Cathlin Goulding writes, “Though the euphemisms for these places range, they all have in common a political climate of fear, suspicion, and hysteria and a system of governance wherein power is ultimately rooted in the ability to decide who can and does belong.”[xiii]

Inclusive Storytelling

The final pivot for preservation as an inclusive practice is something that runs parallel to work within both public history and museums: storytelling. In some ways this term feels like the latest buzzword across disciplines; nevertheless, it is an important piece of the broader mission of preservation as we strive to tell fuller and richer stories. In order to know what places to protect, we have to listen to the people to whom these stories belong; in doing so, it is important to recognize that these stories cannot be told using the same methods and practices as before. An inclusive preservation practice recognizes that preservation is not just about buildings and structures but also intangible heritage, which is often only available through conversations with community members.

Consider the work of the San Antonio Office of Historic Preservation, which uses a process called culture mapping to make connections to place and document change over time. Claudia Guerra, from San Antonio’s Office of Historic Preservation, describes the process where recorded narratives are paired with hand-drawn maps from community storytellers. She emphasizes the need to protect the intangible: “Safeguarding and preserving our heritage is what preservationists do, but preservation is about more than just protection—it is inherently about sharing.”[xiv] In her essay, she emphasizes a variety of tools and lessons critical to working with communities: “Listen more than you speak.” “Be prepared for unusual places to be documented.” And, “be aware and sensitive to the fact that similar cultural communities that share some traits may nevertheless differ widely in [their] thinking.”

In a sense, the importance of expanding preservation’s scope is to further build connections among people, places, and the past. In an interview for the Preservation Leadership Forum, Angelo Baca, filmmaker and cultural resources director for the Utah Diné Bikéyah, stated that “stories are very important because they hold knowledge. And it is important for us to understand that even the oral traditions, the legends, the myths, and all these things that talk about the time before what we understand now are actually . . . a resource.” For many Native communities, the importance of place is centered in both the tangible and the intangible. The identity of many of these communities is rooted not only in physical places but also the traditional knowledge embedded within those places.

Lisa Yun Lee, director of the National Public Housing Museum, says it best when she states “Our commitment to preservation and interpretation must always include a commitment not only to telling a narrative or presenting a counter-narrative but also to meaningfully empowering people to change the narrative.”[xv]

An Inclusive Preservation Practice

In the edited collection Bending the Future, Gail Dubrow, professor at the University of Minnesota, writes:

My vision and hope…is that these relatively new advocacy groups and constituencies move from the margins to the center of the preservation movement, bring their independent identity-based preservation interests into more effective alliances that bridge the divides of race, class, gender, and sexuality. While identity based politics have resulted in a more inclusive agenda for what we preserve, the democratic future of how we preserve depends on bringing their experiences, insights, and perspectives to bear on redefining the scope, policies, practices, and priorities of the preservation movement as a whole.[xvi]

Building inclusive preservation practices requires acknowledging the stories, places, and needs of all communities. Tried-and-true preservation tools need to be used in tandem with other methods and practices. Collaboration and partnership are essential to protecting places in a fair and equitable way.

Historic preservation can be a force for good rather than a tool of elitist forces, but in order to make it so, many of the field’s practices need to shift. This reorientation is essential because, as Tom Mayes, author of Why Old Places Matter, writes, “The old places of people’s lives are deeply important—more important than is generally recognized—because these neighborhoods, churches, temples, old houses, stone-walled fields, landmark trees, and courthouses contribute to people’s well-being, from that sense of identity and belonging, to the awe inspired by beauty, to the drive to build and sustain a greener and more equitable world.”[xvii]

Notes

[i] A growing conversation in the art community is centered around the vocabulary of placemaking. During a 2018 PastForward session Lauren Hood from Deep Dive Detroit talked about the concept of place-keeping where instead of coming into a neighborhood and rebuilding from the ground up, preservationists and art organizers work to support and sustain the cultural practices that already exist. In order to have an inclusive preservation practice, language is an important element to focus on. See also Erica Ciccarone, “Nashville Artist’s Aim for Place-keeping More Than Placemaking,” Burnaway, September 17, 2017.

[ii] Coined in 1989 by law professor Kimberlé Crenshaw, intersectionality is a term that examines the overlapping issues of discrimination within specific identities. That is, where stories of discrimination for black women are often connected to discrimination bias based on their gender and race. For the purposes of this essay, intersectionality uses that central definition as a means of storytelling, in which preservationists and historians tell the full history of the American past through the lens of overlapping identities.

[iii] Max Page and Marla Miller, “Introduction,” in Bending the Future: Fifty Ideas for the Next Fifty Years of Historic Preservation in the United States, eds. Max Page and Marla Miller (Amherst, MA: University of Massachusetts Press, 2016), 2.

[iv] Byrd Wood, ed. With Heritage So Rich (Washington D.C.: National Trust for Historic Preservation, 1999), 194.

[v] David Brown, “A Preservation Movement for All Americans” in Bending the Future: Fifty Ideas for the Next Fifty Years of Historic Preservation in the United States, eds. Max Page and Marla Miller (Amherst, MA: University of Massachusetts Press, 2016), 59.

[vi] Brown, “A Preservation Movement for All Americans,” 60.

[vii] Stephanie Meeks, “Introduction: Our Future Is In Diversity,” Forum Journal: The Full Spectrum of History: Prioritizing Diversity and Inclusion in Preservation 30, no. 4 (Summer 2016): 9. There are a two significant programs that work to engage youth in preservation projects. The National Trust’s HOPE Crew focuses on training young people and veterans in historic trades. Another program, HistoriCorps, was inspired by the Depression-era Civilian Conservation Corps to bring volunteers together to work on preservation projects. Both programs provide avenues of engagement outside of professional university training.

[viii] Sarah Zenaida Gould, “Latinos in Heritage Conservation,” in Bending the Future: Fifty Ideas for the Next Fifty Years of Historic Preservation in the United States, eds. Max Page and Marla Miller (Amherst, MA: University of Massachusetts Press, 2016), 89.

[ix] Meeks, 6.

[x] More detail on these ideas can be found in the National Trust for Historic Preservation research reports Older, Smaller, Better: Measuring how the character of buildings and blocks influences urban vitality and Untapped Potential: Strategies for Revitalization and Reuse.

[xi] Justin Garrett Moore, “Making A Difference: Reshaping the Past, Present, and Future Toward Greater Equity,” Forum Journal: Reurbanism: Past Meets Future in American Cities 31, no. 4 (2018): 23-24.

[xii] Clement Alexander Price, “The Path to Big Mama’s House: Historic Preservation, Memory and African-American History,” Forum Journal: Imagining a More Inclusive Preservation Movement 28, no. 3 (2014): 27.

[xiii] Cathlin Goulding, “Tule Lake: Learning from Places of Exception in a Climate of Fear,” Forum Journal: Preserving Difficult Histories 31, no. 3 (Spring 2017): 50.

[xiv] Claudia Guerra, “Culture Mapping: Engaging Community in Historic Preservation,” Forum Journal: The Full Spectrum of History: Prioritizing Diversity and Inclusion in Preservation 30, no. 4 (Summer 2016): 30.

[xv] Lisa Yun Lee, “The Stories We Collect: Promoting Housing as a Human Right at the National Public Housing Museum,” Forum Journal: Preserving Difficult Histories 31, no. 3 (Spring 2017): 17.

[xvi] Gail Dubrow, “From Minority to Majority,” in Bending the Future: Fifty Ideas for the Next Fifty Years of Historic Preservation in the United States, eds. Max Page and Marla Miller (Amherst, MA: University of Massachusetts Press, 2016), 74.

[xvii] Thompson M. Mayes, Why Old Places Matter: How Historic Places Affect Our Identity and Well-Being (New York: Rowman & Littlefield Publishers/AASLH, 2018).

Changing Interpretations

Public Understanding of Reconstruction

Contemporary Examples of Public Interpretation of Reconstruction

Conclusion

Notes

Suggested Readings

Author

Defining Sexuality

Historicizing Sexuality

The Importance of Language and Cultural Context

Collection & Preservation: Considering Your Audience, Crafting the Narrative

Crafting Grassroots Narratives

Conclusion

Notes

Suggested Readings

Author

Defining Terms: Memory, Commemoration, Monuments, and Memorials

A Brief History of Commemoration in the United States

The Contours of Memory

Tomorrow’s Monuments and Memorials

Suggested Readings

Author

Contexts: “The New Nostalgia”

Planning for The Bicentennial

Critiques of Celebration

Grassroots History

Changing Course

Legacies of the Bicentennial

Lessons for Anniversary Commemorations

Suggested Readings

Author

Memorializing Presidents

Relevance

Engaging Audiences

Addressing Controversy

Civic Obligations and an Engaged Citizenry

Suggested Readings

Author

The Roots of Food in Public History

A Broader View of Food History

Reshaping Food History

A Toolkit for Inclusive Food Interpretation

Notes

Suggested Readings

Organizations and Associations Doing Food History

Databases, Archives, and Link Lists

Authors

Appropriate Interpretation of Racially Sensitive Collections

Receiving and Processing Racially Sensitive Collections

Preventing and Advocating against Discrimination in Collections

Suggested Readings

Author

Origins and Early History

The Growth of Outdoor History Museums in the United States

Changing Interpretive Models

Best Practices and the Visitor Experience

Notes

Suggested Readings

Author

Defining Diversity

Defining Inclusion

The Distinction between Diversity and Inclusion

Inclusion as a Practice, Experience, and Philosophy

Social Inclusion vs. Workplace Inclusion

Conclusion

Notes

Suggested Readings

Author

Early History of the Preservation Movement

Focusing on People

Re-thinking the Preservation of Places

Inclusive Storytelling

An Inclusive Preservation Practice

Notes

Suggested Readings

Author