Search Results for “” – Page 3 – The Inclusive Historian's Handbook

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).

Digital History

Posted on June 4, 2019August 23, 2019 by IHH Uncategorized

The United States Census Bureau used Film Optical Sensing Device for Input to Computers (FOSDIC) to transfer data from paper questionnaires to microfilm from the 1960 through 1990 Censuses. U.S. Census Bureau, 1960s, Wikimedia Commons.

Digital history is an approach to researching and interpreting the past that relies on computer and communication technologies to help gather, quantify, interpret, and share historical materials and narratives. It empowers individuals and organizations to be active participants in preserving and telling stories from the past, and it unlocks patterns embedded across diverse bodies of sources. Making technology an integral component of the historian’s craft opens new ways of analyzing patterns in data and offers means to visualize those patterns, thereby enriching historical research. Moreover, digital history offers multiple pathways for historians to collaborate, publish, and share their work with a wide variety of audiences. Perhaps most important, digital methods help us to access and share marginalized or silenced voices and to incorporate them into our work in ways not possible in print or the space of an exhibition gallery. This essay provides an overview of the multiple ways historians are using digital tools to research and share inclusive histories with broad audiences.

The Growth of Digital History

Over the last twenty-five years, digital history has grown into a subfield of its own. Using computers to assist in both historical analysis and the sharing of historical narratives is not new. Economic and social historians began adopting computer-based statistical methods in the 1960s to analyze historical data as means for documenting and quantifying different communities. In the 1980s and 1990s, as personal computers became more available and accessible, some historians created simple databases of sources, transcriptions, and numerical data derived from their own research. The birth of the Web and the first modern browser, Mosaic, in 1993, opened new means for sharing, networking, and collaborating in ways not previously possible. Using computer languages designed for the Web, historians found opportunities for crafting and publishing narratives filled with links to other resources, creating non-linear pathways that encouraged new ways of reading.

An important milestone occurred in the 1990s when cultural heritage institutions began creating digital copies of their holdings and sharing them online for free. The Library of Congress’s American Memory and the New York Public Library’s first iteration of the Digital Schomburg collection were path-breaking resources that facilitated access to sources for historians and students. Genealogists, collectors, and enthusiasts benefited from these collections, and the Web provided a means for them to share their passion and connect with others. Genealogists, in particular, benefited from digitized databases of passenger records from the Statue of Liberty-Ellis Island Foundation records documenting immigrants entering Ellis Island. In this period, the Church of Jesus Christ of Latter-Day Saints also began its long history of providing access to digitized U.S. Census records and other public records.[i] Collector Omar Khan launched a website filled with his collections, Harappa: The Indus Valley and the Raj in India and Pakistan, driven by his personal interest in the histories of South Asia. Soon after the site launched in 1995, Khan connected with scholars in and of the region and the Harappa grew beyond a hobbyist’s project into an impressive online resource containing collections and exhibitions on two distinct eras in South Asian history.[ii] Motivated by the potential to expose and document voices from underserved and under-heard communities, individuals and organizations gravitated to the Web to harness the power of computers to collect, analyze, and present digitized data.

Digital Collections

Today, digitized collections of primary sources from thousands of libraries, archives, and museums continue to facilitate access to existing collections. Many of these collections replicate existing archival structures and collections. As such, digital collections can reproduce the power structures, and absences, involved in the creation of the original physical archives. At the same time, digital scanning and photography, combined with web protocols, have allowed individuals and organizations to build, curate, and share more inclusive collections around themes and communities. Online collaborative research collections, such as the Digital Library of the Caribbean, combine resources from multiple organizations to serve an international and multi-lingual audience and promote the study of Caribbean history and culture. Since their founding in 2004, their governance model is designed with principles of equity and inclusion: decision-making is shared and the combined monetary and professional resources are distributed equitably across more than forty institutions.[iii] When designated physical spaces for certain types of archival material do not exist (or are limited), people are creating digital spaces to fill the gap.

An important example of digital collections work documenting under-heard voices is the Colored Conventions Project. Led by Gabrielle Foreman and a large collaborative team at the University of Delaware, it brings together newly-digitized sources related to Black political conventions from the 1830s to 1890s into a website that includes minutes from local, regional, state, and national meetings discoverable by year, place, and subject tags. To make the scanned documents fully text searchable, Foreman and her team collaborate with students and community groups, including African American churches, to transcribe documents and research the lives of individuals mentioned in meeting minutes, most of whom are not national figures. Through this community-sourced research, a new story of African American political activism is emerging.[iv]

Many digital collections projects begin outside of academic institutions. The South Asian American Digital Archive (SAADA), led by Michelle Caswell and Samip Mallick, began as a way for the organizers to see themselves and their community in history. After ten years of collecting digitally, it holds thousands of items making it the largest collection of South Asian American history.[v] When the Smithsonian’s National Museum of African American History and Culture (NMAAHC) first formed, they lacked a physical collection and turned to digital means to jumpstart their efforts. The museum launched an online Memory Book in 2007 that asked visitors to share their stories, family photos, or traditions. These early contributions influenced how curators shaped their interpretative priorities and helped them build their physical and digital collections. This practice also informed their digital strategy from the institution’s earliest stages.[vi] These digital collections provided building blocks for writing and teaching more inclusive histories.

Teaching and Learning

Some of the earliest digital history projects sought to bring students into direct contact with digitized primary sources and multi-media interactives to teach historical methods and analysis. History Matters offered one of the first free online U.S. history courses designed for high school and college classrooms, based on the textbook and CD-ROM, Who Built America?. By assembling different types of primary sources to represent many voices from the past and publishing guides to help students interpret different kinds of evidence, History Matters demonstrated the potential for building inclusive and synthetic teaching materials for the Web—such materials are now collectively known as Open Educational Resources (OERs).[vii] Since these early projects, educators have posted lesson plans, activities, and other materials online, which has created a need to aggregate these sources in central places for teachers, leading to sites such as EDSITEment and Teaching History.org.[viii]

Immersive websites and games have also played an important role in history education. In Who Killed William Robinson?, launched in the late 1990s, Canadian historians experimented with an immersive site that invited students to closely examine primary and secondary evidence pertaining to a specific historical event. Designed to help undergraduates understand historical methods and uncertainties in the record, the project asked students to spend time reading about the contexts surrounding the murder and associated events, then dig through a collection of primary sources and different interpretations of the events. Students using the website quickly learned how murky evidence presented at trial led to the conviction and execution of a Chemainus Indian and many questioned the verdict. Project co-creators, Ruth Sandwell and John Lutz, wove together the social, cultural, and political contexts at work in colonial British Columbia to help students solve the mystery behind the death of William Robinson and other African Americans who migrated to British Columbia in the 1860s.[ix] Designing investigative activities like Who Killed William Robinson? and other serious educational games requires an intense amount of technical and research resources to build and sustain as web browsers evolve and the use of mobile devices continues to increase.

Historians are also sharing and creating undergraduate and graduate-level syllabi online to encourage more inclusive reading lists and assignments that acknowledge and respond to current events. Responding to racially-motivated violence in the 2010s, educators began generating reading lists to promote teaching the history of racial violence, mass incarceration, and white supremacy. One example is #CharlestonSyllabus, initiated by Brandies University professor Chad Williams, following the horrific 2015 shootings at Charleston’s Emanuel African Methodist Episcopal Church. The resulting community-sourced resource, now maintained by Keisha Blain and the African American Intellectual History Society, is filled with books and articles on relevant historical topics, many of which were written by scholars of color. These efforts encourage instructors to teach and discuss difficult historical, cultural, and political topics with their students.[x] Through these examples, we see historians building both simple and complex projects to engage students in historical thinking and research.

Digital Exhibits and Publications

Unlike a print article that has an accepted structure and form designed to be read sequentially, digital narratives offer historians the ability to create non-linear paths to explore themes and paths of argumentation and invite conversations with community audiences. Some projects invite users to see complexity in history by following different pathways through layers of content including: links to digitized primary sources; visualizations of historical data in maps, graphs, or charts; and narrative threads that work together to address historical questions in ways not possible in print monographs or exhibition catalogues.

American Sabor: Latinos in U.S. Popular Music is an example of an online exhibition that accompanied a traveling show developed by EMP Museum and the University of Washington. American Sabor’s bilingual website invites Spanish and English speakers to learn about the musical contributions of Latinx musicians and how their culture shaped the American popular music scene after World War II. Site visitors learn about Latinx migration in and out of particular regions, hear musicians’ oral histories, learn about musical styles such as the Rumba and Mambo, and listen to sample songs. This exhibition brings together multiple kinds of sources—including sound—that are important for telling more inclusive histories by using digital means to craft historical arguments about the past.

Digital publishing platforms such as Scalar, Omeka, WordPress, and Manifold offer historians the means to bring together annotated media and sources with long-form writing and embed visualizations not possible in a book. In one example, Matthew F. Delmont has created an online companion to augment his print monograph, Why Busing Failed. The digital edition is a free and accessible version of his research that incorporates in-depth examination of multimedia sources and provides him the opportunity to reframe his academically-focused monograph as more approachable online essays that offer twelve new ways to rethink the way that the history of school desegregation and civil rights is taught in American schools.[xi]

Professional organizations are also turning to free digital publishing platforms as ways to reach and support their members by discussing new scholarship, but also to provide a voice for their organizations’ advocacy roles in the profession and public policy, as well as in struggles for social justice. The African American Intellectual History Society (AAIHS) publication Black Perspectives, an award-winning digital history site with dozens of contributing scholars, promotes and disseminates “scholarship on global black thought, history, and culture.” The National Council on Public History and the American Association for State and Local History decided to publish The Inclusive Historian’s Handbook online as a free resource not only for their members, but also to open the practice of history for diverse communities of practitioners and directly support inclusive and equity-focused historical work in public settings.[xii] Free online publishing software facilitates a type of dialogue that many inclusive historians already engage with in other ways; however, it expands the reach, depth, and breadth of these conversations.

Collaborative Digital Public History

Digital public history practitioners collaborate with groups outside of the academy and other formal cultural institutions to document their experiences and work together in telling their histories. For example, Outhistory.org launched in 2008 by a team led by Ned Katz to facilitate collaboratively-written histories of the LGBTQ community. The project collects personal reflections, but it focuses on using its Wiki publishing platform as the means to collaboratively write and discuss episodes important to the diverse LBGTQ community. As the number of contributors grew, so did the project’s stature as a resource for LGBTQ history.[xiii] Public historians are also actively trying to change understandings of American history and the shared racist, colonial, and exclusionary legacies that are made visible through current events. Denise Meringolo created Preserve the Baltimore Uprising to document the events of protest by those living and experiencing it in Baltimore following the death of Freddie Gray in 2015. The project began as a crowdsourced, community collecting project, but it continues to transform as Meringolo works with Baltimore residents, including high school students, to reflect and interpret this series of events within the historical roots of racial injustice and political unrest in their city.[xiv]

In reaction to racially-motivated police violence in 2014, museum professionals Aleia Brown and Adrianne Russell, started the hashtag #museumsrespondtoferguson to begin a long conversation about how museums and cultural heritage organizations might improve and change racial and cultural understandings within their communities. By hosting regular conversations on Twitter and blogging, Brown and Russell encouraged museum professionals to examine their hiring practices, collections policies, and public programming offerings.[xv] By using social media platforms like Twitter with hashtags that can be followed in-real time and asynchronously, robust conversations occurred in ways that are not possible within the confines of conference presentations or other in-person meetings. There are risks, however, when public historians participate in community conversations of highly-contested historical episodes, such as the building of Confederate monuments in the early twentieth century. In the absence of skilled facilitation, it can sometimes be difficult to participate in thoughtful and rational discussions and it is easy for discussants to be dismissive, rude, and even threatening. People of color, LGBTQ individuals, and women are more often targets of racist, sexist, and exclusionary attacks on social media. Preserving these active conversations and saving the public witness of events recorded in real time is important but not easy. Most social media platforms are commercial entities, so saving these conversations requires understanding terms of service for each platform, user rights, and advanced technical knowledge to harvest conversation streams. Led by archivist Bergis Jules, the Documenting the Now team has developed tools and workflows to enable saving of social media hashtags and streams for future research.[xvi] No matter the project, digital public historians encourage and facilitate active participation of communities to increase understanding of the past and contextualization of the present through digital means.

Computational Analysis

Digital history that requires computer programming languages to explore historical data through visualization is often referred to as computational analysis. This approach can be most helpful for exploring collections of digital sources and other types of data that can be visualized to frame research questions or expose the relationships among people, places, and ideas. Using spatial data, some digital historians interpret landscapes by generating maps. Exploring the constructions and connections of place and space are important when studying the spread of commodities, ideas, and people, as well as the impact of public policies on physical places. Through careful research of local records, Prologue DC’s Mapping Segregation in Washington, DC visualizes segregation in twentieth-century Washington, D.C., neighborhoods by mapping the restrictive covenants, block-by-block, across the city. Weaving together legal challenges, historical photographs, and other sources on a map, this project offers a good example of how placed-based storytelling can make systemic racism visible in concrete ways.[xvii]

Textual analysis, more commonly used in literature and rhetoric fields, offers methods for examining language use by identifying language patterns and themes based on combinations of words and phrases across bodies of texts (corpora). Historian Michelle Moravec employs these techniques when examining documents related to the women’s suffrage movement in the United States. Through analyzing the rhetoric amassed across six volumes of the History of Woman Suffrage, Moravec can see how the white editors framed the voting rights movement’s rhetoric. By excluding radical voices and women of color who saw suffrage as one step toward achieving equal rights for all women, the compendium’s editors focused on issues pertinent to themselves—property rights of married white women.[xviii] These limitations are important to identify when researching a large body of sources. Since computational methods require digitized and machine-readable content, the absence of inclusive collections presents real challenges. Online collecting and recovery efforts mentioned earlier in the essay are an integral piece for creating an inclusive digital history.

Social network analysis helps digital historians to explore relationships between different entities and visualize them. The Linked Jazz project team, led by Cristina Pattuelli, spent years extracting and identifying names of jazz musicians, composers, and leaders through recorded transcriptions of oral histories, photographs, and documents using computational techniques. The team built a database of names and identified connections, such as band member, mentor, influencer, or collaborator. They then asked for assistance from historians, fans, and jazz musicians to identify and confirm the relationships and other biographical information from this community. Driven by metadata that links individuals across multiple collections, Linked Jazz generates visualizations that show the many connections of individuals lesser known in mainstream histories, such as Toshiko Akiyoshi, a prominent Japanese band leader and musician.[xix] Engaging in computational analysis requires a digital historian to create datasets, and data needs definition to be processed. Forcing uncertain information into a fixed value, such as a date or specific place, when source material may not offer that certainty creates tension for historians and may mean that a specific digital method cannot reasonably be employed as means for analysis. This also can make computational methods less accessible than other areas of digital history.

Challenges for the Field

Despite the field’s efforts to build an open and collaborative community, digital history methods can be exclusive and challenging to practice. Digital historians have worked to be inclusive of underrepresented and under-served communities in their project work, but they have not been as successful in expanding the corps of practitioners. Even still, efforts such as the multi-lingual Programming Historian, offer step-by-step lessons with sample data and content for learning different digital methods, free open source software, and workflows. Started in 2008 by William J. Turkel and Alan MacEachern, Programming Historian is now a free peer-reviewed publication supported by an active cohort of authors, editors, and reviewers committed to teaching, fostering, and growing an inclusive community of practitioners.[xx] Other efforts to increase capacity can be found through free professional development opportunities offered through the National Endowment for the Humanities, the Getty Foundation, and professional organizations, as well as fee-based courses at the Digital Humanities Summer Institute and many universities. National networks, such as RailsGirls, are working to give young women free training in computational thinking and programming and, in this way, seek to create a more inclusive workforce in the technology sector.[xxi] This essay shows that digital methods and projects offer dynamic ways for creating, publishing, and collaborating on inclusive history projects. While this essay does not address digital infrastructure, it is important to note that historians are contributing to these new methods and the scholarly communications ecosystem through the development of and contributions to free and open source software that undergirds much of the work cited here.[xxii] A major challenge for us, is to be active in conversations about preserving and sustaining the open digital infrastructure that makes this inclusive digital history work accessible for all in years to come.

Notes

[i] Library of Congress, American Memory, https://memory.loc.gov/ammem/index.html; New York Public Library, Digital Schomburg, http://digital.nypl.org/schomburg/images_aa19/; Statue of Liberty-Ellis Island Foundation, https://www.libertyellisfoundation.org/family-history-center; Family Search has grown tremendously since its launch in May 1999, as an outgrowth of the LDS Church’s Genealogical Society of Utah, https://www.familysearch.org/.

[ii] Omar Khan, Harappa: The Indus Valley and the Raj in India and Pakistan, original website content lives here http://old.harappa.com/, and the updated newly-designed site is found at http://harappa.com/.

[iii] Digital Library of the Caribbean, http://dloc.com.

[iv] P. Gabrielle Foreman, Jim Casey, Sarah Lynn Patterson, et al, The Colored Conventions Project, http://coloredconventions.org.

[v] Michelle Caswell, “Seeing Yourself in History: Community Archives and the Fight Against Symbolic Annihilation,” The Public Historian 36, no. 4 (November 2014): 26-37, https://doi.org/10.1525/tph.2014.36.4.26.

[vi] Smithsonian Institution, National Museum of African American History and Culture, Memory Book, 2007-2011: https://nmaahc.si.edu/explore/initiatives/memory-book; Laura Coyle, “Right from the Start: The Digitization Program at the Smithsonian’s National Museum of African American History & Culture,” The Public Historian 40, no. 3 (August 2018): 292-318, https://doi.org/10.1525/tph.2018.40.3.292.

[vii] Roy Rosenzweig Center for History and New Media and American Social History Project, History Matters: The U.S. Survey Course on the Web, http://historymatters.gmu.edu.

[viii] National Endowment for the Humanities, EDSITEment, https://edsitement.neh.gov/; Kelly Schrum, et al, Roy Rosenzweig Center for History and New Media, TeachingHistory.org: National History Education Clearinghouse, https://teachinghistory.org.

[ix] Ruth Sandwell and John Lutz, Who Killed William Robinson? Race, Justice and Settling the Land, http://canadianmysteries.ca/sites/robinson/home/indexen.html.

[x] Dan Cohen, “A Million Syllabi,” DanCohen.org, blog, March 31, 2011, https://dancohen.org/2011/03/30/a-million-syllabi/; Chad Williams, et al, #Charleston Syllabus: https://www.aaihs.org/resources/charlestonsyllabus/.

[xi] Alliance for Networking Visual Culture, Scalar: https://scalar.me/anvc/; Roy Rosenzweig Center for History and New Media and Corporation for Digital Scholarship, Omeka: http://omeka.org; WordPress Foundation, WordPress: http://wordpress.org; University of Minnesota Press, Manifold, https://manifold.umn.edu/; Matthew F. Delmont, Why Busing Failed, digital project, http://whybusingfailed.com/anvc/why-busing-failed/index.

[xii] African American Intellectual History Society, Black Perspectives, https://www.aaihs.org/black-perspectives. Black Perspectives won the American Historical Association’s Roy Rosenzweig Prize for Innovation in Digital History in 2017.

[xiii] Lauren Jae Gutterman, “OutHistory.Org: An Experiment in LGBTQ Community History-Making.” The Public Historian 32, no. 4 (November 2010): 96-109. https://doi.org/10.1525/tph.2010.32.4.96.

[xiv] Denise Meringolo, Maryland Historical Society, et al, Preserve the Baltimore Uprising, http://baltimoreuprising2015.org/.

[xv] Aleia Brown and Adrianne Russell, “We Who Believe in Freedom Cannot Rest,” The Incluseum (blog), December 17, 2015, https://incluseum.com/2015/12/17/we-who-believe-in-freedom-cannot-rest/.

[xvi] Bergis Jules and Ed Summers, et al, Documenting the Now, https://www.docnow.io/.

[xvii] Prologue DC, Mapping Segregation in Washington, DC, http://www.mappingsegregationdc.org/.

[xviii] Michelle Moravec, “‘Under this name she is fitly described’: A Digital History of Gender in the History of Woman Suffrage,” Women and Social Movements 19, no. 1 (March 2015), http://womhist.alexanderstreet.com/moravec-full.html.

[xix] Cristina Pattuelli, et al, Linked Jazz, https://linkedjazz.org/.

[xx] The Programming Historian, https://programminghistorian.org/.

[xxi] National Endowment for the Humanities, Office of Digital Humanities, Institutes for Advanced Topics in Digital Humanities program, https://www.neh.gov/divisions/odh/institutes; Digital Humanities Summer Institute at University of Victoria, Canada, http://www.dhsi.org/; National RailsGirls, http://railsgirls.com/.

[xxii] Software is developed and maintained by historians and humanists at institutions, such as the Roy Rosenzweig Center for New Media at George Mason University and the Corporation for Digital Scholarship (Zotero http://zotero.org; Omeka http://omeka.org; and Tropy, http://tropy.org); Stanford University’s Humanities + Design Lab (Palladio, http://hdlab.stanford.edu/palladio/); and Alliance for Networking Visual Culture (Scalar, https://scalar.me/anvc/scalar/). Individuals contributing software include Stefan Sinclair and Geoffrey Rockwell (Voyant Tools, https://voyant-tools.org/) and Lincoln Mullen (R packages: https://lincolnmullen.com/code/).

Material Culture

Posted on June 3, 2019August 23, 2019 by IHH Uncategorized

Muhammad Ali and Joe Frazier, January 8, 1974. Image credit: El Gráfico, Argentina, Wikimedia Commons.

Visitors to the Smithsonian’s National Museum of American History in Washington, D.C., come face to face with a vast array of iconic objects from America’s past, including a pair of Muhammad Ali’s boxing gloves, the light bulb Thomas Edison used when he first publicly displayed his invention in 1879, and the inaugural gown worn by First Lady Michelle Obama in 2013.[i] These things—boxing gloves, a light bulb, and a gown—belong to the category known as material culture, what the folklorist Henry Glassie described as the “tangible yield of human conduct” and the historian Leora Auslander called “the class of all human-made objects.”[ii]

People throughout history have had a complex relationship with the objects they create, use, live with, sell, discard, and treasure. Although human beings by definition create material culture, they cannot control how objects are used or the meanings that come to be associated with them. For historians, objects have many stories to tell: there is the story of an object’s invention and creation; stories about an object’s useful life (who acquired it and for what purposes it was put to use); and stories of what we might think of as its “afterlife,” when an object is taken out of circulation to become a part of an institutional collection where it becomes available for historians to study. Collecting a wide range of objects and uncovering as many of these stories as possible can help create a more inclusive understanding of the past.

Historians’ Use of Material Culture

Historians have not always invested significantly in studying material culture. Earlier generations of historians concentrated largely on politics, war, and economics, predominantly relying on written primary sources, mostly created by elites (and often elite men) who had the time and resources to create a documentary record. Collectors and curators at museums and historic sites were often similarly focused on collecting and displaying what had been owned by the elite.[iii] These curators devoted themselves to questions of provenance and connoisseurship, which focused on the artists and craftspeople who had made the objects and on the museum’s acquisition of the finest examples of specific types of decorative arts, often furniture and ceramics, to build these elite-focused collections. The social historians who rose to prominence in the field beginning in the second half of the twentieth century built on the work of a relatively small group of pioneering scholars and curators who had long been interested in telling the stories of non-elites. Beginning in the 1960s, widespread attention became focused on the past lives of ordinary men, women, and children.[iv] Because they did not usually leave as rich a written record as the wealthy did, their lives had to be explored by other means. The material world contained many objects that could help to reconstruct and tell their life stories. Material culture began to play a much more significant role in the work of this later generation of scholars who sought to better understand the lives of non-elite men and women.

Historians who study the material world undertake creative and interdisciplinary work as they engage with historical archaeologists, anthropologists, curators, museum collections, and written sources (including probate records, store accounts, and catalogs) that help us better understand material culture. Collections of everyday items can serve as valuable repositories of information about the lives of the ordinary men, women, and children who inhabited the past and help modern-day museumgoers connect to their stories.

Witnessing Objects

Many historians and public history institutions today rely heavily on material culture to tell compelling stories and engage visitors. One common kind of object collected by museums is the witnessing object. These objects were present at a pivotal moment in the past and serve as tangible links to that history. Being in the presence of one of these witnessing objects enables modern-day people to feel connected to a specific moment or event in the timeline of history. In April 2012, for example, when President Barack Obama visited the Henry Ford Museum, in Dearborn, Michigan, he took the opportunity to sit on the bus where Rosa Parks refused to give up her seat, the event that sparked the Montgomery Bus Boycott of 1955-1956. Seated on the bus, peering out one of its windows, President Obama physically occupied the space and could imagine seeing through the eyes of leaders and participants in the U.S. civil rights movement.

Material culture as “witness.” President Barack Obama on the bus Rosa Parks rode that sparked the Montgomery Bus Boycott, on exhibit in With Liberty and Justice for All, at the Henry Ford Museum, Dearborn, Michigan. Photo credit: Official White House Photo by Pete Souza, April 18, 2012.

The ability of material culture to connect visitors to the lives of those who left little evidence in the written record has led museums to seek out new kinds of witnessing objects. In advance of the opening of the Smithsonian’s National Museum of African American History and Culture, Lonnie Bunch, the museum’s director, sought out material evidence, for example, from the Middle Passage—the horrific journey across the Atlantic that brought more than 12.5 million captive Africans to North and South America. What the Slave Wrecks Project ultimately found was the wreck of São José Paquete de Africa, a ship headed to Brazil, which sank in December 1794 off the coast of Cape Town, South Africa. The more than 200 men, women, and children who perished in this single tragedy were forgotten until the ship’s discovery in 2010. Despite the thousands of slave ship voyages, this wreckage was the first ever recovered from a ship that sank while carrying captive Africans to the Americas. The ship is a material remnant frozen in time at a moment when it was a tool of the slave trade. Iron ballast, which weighed down the ship for its voyage because human cargo was lighter than the material goods ships like these often carried, was part of what was found at the wreck of the São José. At the Smithsonian, these ballasts stand as witnesses to the horrors of enslavement. As Lonnie Bunch explains, the exhibition of the material remains of the São José are displayed in a reverential “memorial space.”[v]

Multiple Contexts

But to stop there—to let objects only speak for themselves as witnesses to important moments in the past—greatly limits the interpretive potential of material culture. Even objects associated with famous events and people often began life as unremarkable material things. Material culture objects are embedded in multiple contexts—their production, their use, and their “afterlife” as objects of display—from which we can learn a great deal more than their association with past events and people. Furthermore, many scholars who study material culture argue that material culture does more than reflect historical processes; it can also shape them. Of the objects we have already considered, we can also ask: Who made them? What kind of employment practices did these laborers work under? What can we learn about wider social dynamics from these objects? What did these objects mean to the people who owned and used them? In what ways did these objects shape individual and collective identity? What could we learn, for example, about who made Muhammad Ali’s boxing gloves? How did Thomas Edison’s invention change how people lived and worked? What does it say about our gendered understandings of the U.S. presidency that we collect and display the inaugural gowns of the First Ladies? Current-day museumgoers can be challenged to think about how material culture reflected and shaped human identity in the past and at the same time be given opportunities to make connections to their own relationships with the material world.

How to Analyze Material Culture

To understand material culture, people must study the object itself, as well as interrogate a wide variety of other sources. These additional sources—documents, oral histories, other material goods—allow us to develop a more complete picture of the many meanings of material culture.[vi] Without these other avenues of information and understanding, the complex past meanings of the material world would remain largely obscured. Scholars have developed guidelines to assist researchers interested in doing this kind of multi-level analysis of objects. Material culture scholar Karen Harvey has developed a beginner’s approach to fully interrogate an object, which includes three steps. The first step is to develop a physical description of the object. If at all possible, get into the same room as one of the objects and, if it is small enough (and accessible), hold it in your hands. Then describe the object by considering “what the object is made of, how it was made and (of course) when; production methods and manufacture, materials, size, weight, design, style, decoration and date.” The second step is to “place the object in historical context, primarily by referring to other evidence. Here we can explore who owned this (or similar) object, when, and what they were used for.” In this step, the focus is on how the object was used and by whom during a particular time period. In the final step, an even broader view is taken to begin exploring what the object meant in that time period. Placing the object into this “socio-cultural context” enables a deeper understanding of the significance of the object in people’s lives.[vii] To add a fourth step, you could also consider the history of the object once it moved into a museum collection, considering when it was displayed and why.

Early Twentieth-Century Polk’s Dairy Milk Caps from Indianapolis, Indiana. Photo credit: Courtesy of Paul Mullins.

One such object whose meanings were uncovered only through the interrogation of a wide variety of sources are the foil milk caps from Polk’s Dairy in Indianapolis, Indiana. Historical archaeologist Paul Mullins has studied the city’s historically African American neighborhoods, where a frequently recovered item is a foil milk cap, an item used to close glass milk bottles in the early decades of the twentieth century. At first, researchers set them aside because they appeared to reveal little more than the fact that the occupants drank milk. But as Mullins recounts, an elder of Indianapolis’ African American community later told them how the city’s Riverside Amusement Park, open only to whites, allowed African American admissions one day each year. Foil milk caps were the required admission token, and African Americans in the city called it “Milk Cap Day.” The example of the Indianapolis foil milk caps shows how objects of the material world reflect the larger historical processes in which they are embedded—in this case racism and segregation in the mid-twentieth-century United States—and how even these ephemeral pieces of material culture took on new layers of meaning and could provide more inclusive interpretive possibilities.[viii]

Notes

[i] This entry is adapted, with permission from Rowman & Littlefield Publishers, from Cherstin M. Lyon, Elizabeth M. Nix, and Rebecca K. Shrum, Introduction to Public History: Interpreting the Past, Engaging Audiences (Lanham, MD: Rowman & Littlefield Publishers/AASLH, 2017), 98-101, 109.

[ii] Henry Glassie, Material Culture (Bloomington: Indiana University Press, 1999), 41; Leora Auslander, “Beyond Words,” American Historical Review 110, no. 4 (2005): 1015.

[iii] Gary Kulik traces the development of history museum exhibitions in “Designing the Past: History-Museum Exhibitions from Peale to the Present,” Warren Leon and Roy Rosenzweig, eds., History Museums in the United States: A Critical Assessment (Urbana: University of Illinois Press, 1989), 2-37.

[iv] See Ellen Fitzpatrick, History’s Memory: Writing America’s Past, 1880-1980 (Cambridge: Harvard University Press, 2002) and Briann G. Greenfield, Out of the Attic: Inventing Antiques in Twentieth-Century New England (Amherst: University of Massachusetts Press, 2009), 167-204.

[v] Roger Catlin, “Smithsonian to Receive Artifacts from Sunken 18th-Century Slave Ship,” Smithsonian, May 31, 2015, https://www.smithsonianmag.com/smithsonian-institution/sunken-18th-century-slave-ship-found-south-africa-180955458/.

[vi] As an example of this kind of material culture scholarship, see Rebecca K. Shrum, “Selling Mr. Coffee: Design, Gender, and the Branding of a Kitchen Appliance,” Winterthur Portfolio 46, no. 4 (Winter 2012): 271-298. https://doi.org/10.1086/669669

[vii] Karen Harvey, History and Material Culture: A Student’s Guide to Approaching Alternative Sources (New York: Routledge, 2009), 1-23. One of the earliest sets of guidelines, and one that has been very influential, is Jules David Prown, “Mind in Matter: An Introduction to Material Culture Theory and Method,” Winterthur Portfolio 17, no. 1 (Spring 1982): 1-19.

[viii] Paul R. Mullins, “Racializing the Commonplace Landscape: An Archaeology of Urban Renewal Along the Color line,” World Archaeology 28, no. 1 (2006): 60-71.

Civic Engagement

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

Brooklyn Museum, First Saturday Party, July 2009. Photo credit: Eric, brooklynmuseum_073, Flickr.

The term “civic engagement” refers to both formal political practices and informal organizational activities that promote democracy by expanding citizen participation in problem solving and broadening access to social and political capital. Historians play at least three crucial roles in the promotion of civic engagement. First, they provide access to historical content and context which inform analyses of contemporary social, cultural, or political issues. Second, they promote collaborative practice, reflection-in-action, and facilitated dialogue as essential components of productive and inclusive political discourse. Finally, they participate in and often lead efforts to open up museums, historic sites, archives, libraries, and other institutional spaces for a variety of civic uses by individuals and communities. Because public historians, in particular, are employed in a variety of cultural institutions and in a growing number of colleges and universities, they have influenced the expansion of civic engagement as a defining value in both education and professional practice.

Historical Perspective

The rise of civic engagement as a central process of public history practice can be viewed through either a short or a long historical lens, but a truncated history tends to dominate the literature on civic engagement in academic and public history institutions. Throughout most of this literature, civic engagement appears to have emerged in response to the culture wars of the 1990s, a period during which political leaders repeatedly vilified universities and museums. A series of high profile controversies regarding federally funded museum exhibitions reflected a general sense that American cultural institutions had become too disconnected from their audiences and stakeholders. According to critics, this disconnection—not the conservative impulses embedded in institutional structures, collections, and interpretations—was to blame for a variety of ills including controversies, budget crises, and shrinking audiences. Politicians and citizens alike questioned the use of public funds to support institutions that appeared to serve so few. In response, museums and universities developed programs to demonstrate their civic value. The American Alliance of Museums, the leading professional association for museums in the United States (then called the American Association of Museums), initiated a challenge for museums to become more inclusive, making an effort to connect with their communities.[i]

Viewing civic engagement as a recent phenomenon can lead to a rather cynical reading of its value. The assessment of these programs has been focused on internal institutional impacts: student learning, curator and faculty research, success in winning grants, development of administrative infrastructure, and financial stability. The literature highlighting this recent history clearly indicates that strategies of civic engagement—including community partnerships and collaborative research—have indeed had a profoundly positive impact on both universities and cultural institutions. City administrators tout the value of civic engagement for improving fiscal management and promoting urban development. Experts on pedagogy have analyzed the value of civic engagement for improving students’ political awareness, empathy, and inter-personal skills. Experts on museums and other cultural institutions have accepted civic engagement as an essential component of best practices, a tool for diversifying audiences, enhancing the relevance of museums, and illuminating new perspectives on the past. Because there has been little emphasis on identifying and analyzing external impacts, however, civic engagement appears in the literature to best serve as a response to institutional crisis, not necessarily as a response to community needs and desires.[ii] In contrast, even a cursory effort to identify a longer history suggests that civic engagement is a potentially radical practice with deep roots.

Connections to Anti-Racist Projects

Looking for precedents and antecedents allows us to begin to recognize civic engagement’s potential value for addressing community interests. While recent trends helped institutionalize civic engagement as a value of public history, the practices that define it originated in older, experimental efforts to build inclusive forms of historical practice on a foundation of commitment to the common good. Many of these early experiments supported anti-racist intellectual projects, broadly conceived. In the early twentieth century, for example, Carter G. Woodson established a collaborative set of processes for the promotion and expansion of African American history. Recognizing the crucial importance of historical representation, he engaged university scholars as well as primary school teachers and members of commemorative organizations in a wide-ranging effort to preserve, interpret, and celebrate African American history.[iii] The organization he established in 1915, the Association for the Study of African American Life and History, remains a broadly inclusive organization with members from a wide range of educational and cultural institutions. Similarly, the founding directors and curators in the black museums movement, which scholars trace to the middle of the twentieth century, recognized preservation and interpretation as relevant for addressing the immediate needs of black communities.[iv] Finally, the values and commitments that underpin civic engagement in institutions of higher learning have been most fully realized in Historically Black Colleges and Universities (HBCU). HBCU founders, faculty, and administrators recognized their essential role in providing solutions to the problems faced by black communities in the United States and emphasized responsiveness as their guiding principle. While the forms of civic engagement codified during the late twentieth and early twenty-first centuries tended to reinforce, however unintentionally, a hierarchical relationship between universities and communities, this was not typically the case for HBCUs and the communities they served. Black students and faculty tended to have closer connections with surrounding communities, and they were more likely to view local people as peers and colleagues than clients.[v]

Viewed from the perspective of this deeper history, the potential of civic engagement becomes visible. Educational and cultural institutions can become more permeable and transparent spaces that foster inclusiveness and emphasize the co-creation of knowledge over top-down instruction. Approaching these aims can challenge deeply institutionalized beliefs about the nature and parameters of professionalism.

Effective Models of Civic Engagement

In the twenty-first century, crowdsourced digital collecting practices have emerged as an effective method for engaging average people in shaping the historical record. While the vast majority of crowdsourced digital collections remain subject to collections policies and curatorial discretion that impose some limits on collaborative practices, they nonetheless make collections processes more transparent and inclusive. Notably, a small but growing number of crowdsourced digital collections actively confront institutional practices that limit or control contributors’ efforts to define historical materials and their meaning. For example, the People’s Archive of Police Violence in Cleveland actively involves Cleveland residents in decision making and empowers them to retain control of the collection. The collection is maintained through cooperation between Puncture the Silence, a local activist organization in Cleveland and an independent collective of archivists from around the country who are committed to its long-term preservation.

Examining the long history of civic engagement further suggests that leaders in museums, cultural institutions, colleges, and universities must be able to identify and respond to rapidly changing economic, social, and political conditions. Fostering this kind of responsiveness requires the development and maintenance of meaningful relationships between organizations and the communities they serve. Organizations are most successful in this work when it is integrated into their mission. For example, both the Jane Addams Hull House Museum in Chicago, IL, and the Harriet Beecher Stowe Center in Hartford, CT, have successfully made the case that active political engagement with their stakeholders is not simply important; it is central to each site’s history and preservation. Hull House founder, Jane Addams, established the settlement as a site for local residents to meet, organize, and problem solve. The institution’s staff continues that tradition, providing space for community meetings, English language classes, and other uses. Located in a historic structure associated with the abolitionist and author of Uncle Tom’s Cabin, the Harriet Beecher Stowe Center puts the methods of historical inquiry to work to promote dialogue and action around issues of incarceration, enslavement, and injustice.

Other institutions actively work to develop meaningful relationships with local residents and other stakeholders by encouraging innovative collaboration. For example, the Brooklyn Museum in New York has developed a process for enabling the community to design and lead museum programs. Anyone can submit a program proposal, and the museum staff accepts and reviews them on a rolling basis. Once a proposal has been adopted, museum staff can provide support and advice to aid community members in organizing their event. These community-designed programs are not “special events.” Rather, they are fully integrated into the museum’s regular schedule of weekend events, monthly First Saturdays, and weekly Thursday evenings. More importantly, community-led programming is a mode of reciprocal communication. It empowers local people to actively define their relationship with the museum, and it enables the museum staff to remain engaged with community needs and interests.

Finally, exploring the development of civic engagement over time suggests its highest aims are best served when practitioners recognize themselves as serving not only their typical constituencies, but also a wider community. The development of networks of practice can expand community engagement, amplify and broaden interpretive processes, and foster dialogue among people with divergent perspectives, beliefs, and experiences. For example, the Humanities Action Lab is a collective of universities, action organizations, and public spaces dedicated to the design and implementation of community-based history projects that provide a response to urgent contemporary issues. Action Lab projects have included the Guantanamo Public Memory Project, States of Incarceration, and Migration and Environmental Justice, each of which seeks to shed light on injustice and foster dialogue about the future. Similarly, the International Coalition of Sites of Conscience provides educational resources and support to organizations and individuals who wish to use memorial sites, museums, and historic places to promote dialogue and reconciliation.

Conclusion

As these examples suggest, civic engagement is a means by which historians can challenge exclusive pasts and promote a more just and inclusive future. By valuing responsiveness and connection, by working to treat different ways of knowing and analyzing events as equally relevant for problem solving, and by privileging inclusiveness over authority, public history can play a role in expanding democracy and craft a strong foundation from which average citizens can become stronger advocates and agitators for social justice causes.

Notes

[i] American Association of Museums, Mastering Civic Engagement: A Challenge to Museums (Washington, D.C.: American Association of Museums, 2002).

[ii] Roger L. Kemp, ed., Town and Gown Relations: A Handbook of Best Practices (Jefferson, NC: McFarland, 2013); Susan Benigni Cipolle, Service Learning and Social Justice: Engaging Students in Social Change (Lanham, MD: Rowman and Littlefield, 2010); Christine M. Cress, Peter J. Collier, Vicki L. Reitenauer, and Associates, Learning Through Serving: A Student Guidebook for Service-Learning and Civic Engagement across Academic Disciplines and Cultural Communities (Sterling, VA: Stylus Publishing, 2013); Barbara Jacoby and Associates, Civic Engagement in Higher Education: Concepts and Practices (San Francisco: Jossey-Bass, 2009); Gail Anderson, ed. Reinventing the Museum: The Evolving Conversation and the Paradigm Shift (Lanham, MD: AltaMira Press, 2012); Viv Golding and Wayne Modest, eds., Museums and Communities: Curators, Collections, and Collaboration (New York: Bloomsbury Academic, 2013).

[iii] Pero Dagbovie, The Early Black History Movement, Carter G. Woodson, and Lorenzo Johnston Greene (Urbana: University of Illinois Press, 2007).

[iv] Andrea Burns, From Storefront to Monument: Tracing the Public History of the Black Museums Movement (Amherst: University of Massachusetts Press, 2013).

[v] Marybeth Gasman, Dorsey Spencer, and Cecilia Orphan, “‘Building Bridges not Fences’: A History of Civic Engagement at Private Black Colleges and Universities, 1944-1965,” History of Education Quarterly 55, No. 3 (August 2015): 346-379 (published online January 20, 2017), https://doi.org/10.1111/hoeq.12125.

Public Folklore

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

Dorothy Sara Lee interviewing emcee Clifford Wolfe, Sr. at the 1983 Omaha Powwow in Macy, Nebraska. American Folklife Center, Library of Congress, Omaha Powwow Project collection. Photo credit: Carl Fleischhauer.

Public folklorists collaborate with communities to enable them to sustain their traditions on their own terms. They engage in activities designed to both safeguard traditions locally and present them to new audiences. Like public historians, public folklorists facilitate self-representation by communities of their own history and culture, engage in collaborative documentation projects, and produce interpretive programming. For history museums and other historical organizations, embracing public folklore opens up remarkable opportunities to combine documentation of living traditions with presentations by traditional practitioners and collection of the material culture of groups underrepresented in the historical record.

All folklorists today take an expansive approach to the social base of folklore. It is practiced by groups that share a common identity such as ethnicity, occupation, region, and gender. They acquire folklore informally, typically through oral tradition and by example. Practitioners of folklore create innovations within the conventions of their traditions. Folklorists learn their academic discipline of folklore studies in masters and doctoral programs in a number of North American universities. During the late twentieth century, folklore studies shifted focus from concentration upon recorded texts to a view of folklore as contextually shaped and emergent. Public folklore embodies this more dynamic approach through programming that represents the customary contexts of performance and emphasizes folklore as living tradition.

Dialogism and Shared Authority

Public folklore is dialogical in character. Like public history that champions “shared authority,” public folklore embodies ideas that have been closely associated with the Russian philosopher Mikhail Bakhtin. He contended that meaning is constructed through a multiplicity of voices. Dialogism is an open, ongoing practice, in sharp contrast to the fixed meanings of monologism.[i] Public folklorists engage in “cultural conversations,” which Nick Spitzer defines as the negotiation of mutual representations between folklorists and the communities represented “in the media, on the festival stage or in the text.”[ii]

In public folklore as in oral history, narratives provide distinctive perspectives about historical experiences and events. They contest, corroborate, or provide alternative evidence about history. The Surviving Katrina and Rita in Houston project, for example, countered media representations of survivors of the 2005 hurricanes as victims and criminals. Hurricane survivors relocated to Houston were trained by folklorists to collect each other’s narratives in a field school. The project was presented to the public through an exhibition and website featuring compelling narratives. While folklorists Pat Jasper and Carl Lindahl framed the overall organizational and programmatic structure of the project and provided technical direction for the use of equipment, they took a hands-off approach to interpretation of the experience of the survivors, who were told that they were the experts. Lindahl emphasizes the importance of yielding interpretive authority to community members: “sovereignty over one’s story is a guiding precept.” Folklorists like Lindahl accept the narrative truth of legends that might not have a factual basis for historians but are believed to be true by the narrators. Lindahl contends that Katrina and Rita disaster narratives serve as an “essential vernacular tool for expressing how the tellers feel about the prevailing social order and for helping their communities seek explanations that square with their convictions.”[iii]

Like Surviving Katrina and Rita in Houston, the Place Matters project of City Lore provides alternatives to dominant representations of history. On its website, Place Matters documents, advocates for, and presents places in New York City of local vernacular significance, especially those at risk of destruction. Community members nominate places rich in personal and local collective memory for inclusion. They include a beloved luncheonette, Chinese general store, storefront mosque, and neon sign company. City Lore documents some of the sites and curates the Place Matters website. It instructs community members about documentation practices, advocacy, and protection through an online toolkit.

Public folklore projects vary in the extent of curation and interpretive direction by the folklorist. Place Matters includes both user-generated content and curation by City Lore, in contrast to Surviving Katrina and Rita in Houston, which put interpretation and program content in the hands of community members. However, both projects were conceived by folklorists, who provided overall framing for project activities.

Public folklorists carry out programs designed to train community members to document and present folklore. The Kentucky Arts Council’s Community Scholars Program, for example, operates a field school that teaches participants the use of documentary equipment, fieldwork ethics, project design, grant writing, and archival methods. Its training has resulted in programs that include Funeral Traditions of the South, a regional traveling exhibition, and the Mountain Mushroom Festival, featuring traditions associated with morel mushrooms.

Geraldine Johnson interviews Ruth Newman while she cooks in her aunt’s home in Galax, Virginia. American Folklife Center, Library of Congress, Blue Ridge Parkway Folklife Project Collection. Photo credit: Lynn Scott Eiler.

Field Research

As living tradition, folklore is both rooted in the past and re-created each time it is practiced and performed. It maintains collective memories, local knowledge, and traditional aesthetics but often encounters sustainability challenges in the contemporary world. Field research serves as a foundation for programming that includes exhibitions, websites, folklore and education programs, demonstrations of material culture, presentations of narrative, apprenticeships, and festivals incorporating multiple types of presentations.

Folklore field research creates enduring historical records of cultural practices in context. Field researchers observe and participate in the traditions they document in addition to conducting interviews. As they document, folklorists build rapport with community members, paving the way for sharing traditions beyond customary contexts of family, friends, and neighbors. Audio recordings, still photographs, and video footage produced in field research are selectively used in exhibitions, online publications, websites, audio productions, and videos. The American Folklife Center’s (AFC) Folklife and Fieldwork: An Introduction to Cultural Documentation is a guide for community based folklore fieldwork that can also be used for related areas of cultural documentation. The AFC also provides links for additional resources on fieldwork practices, ethics, and intellectual property.

Exhibitions and Public Programs

The South Florida Folklife Center of HistoryMiami, a history museum, engages in documentation of material culture as well as oral traditions. It carries out ongoing documentation of traditions practiced locally that have included Afro-Cuban orisha religious practices, prosforo bread used in Greek Orthodox services, and cigar rolling. Its folklife gallery exhibits objects collected in its ongoing research. HistoryMiami’s Artist-in-Residence series features artists documented by its folklife center. The Flipside Kings, a B-Boy dance crew founded in 1994, have been among HistoryMiami’s artists in residence.

Viewing its entire event as a cultural conversation, the Smithsonian Folklife Festival consists of modes of presentation designed for dialogical engagement among traditional practitioners, audience members, and the “presenter,” a folklorist or knowledgeable community member who frames and facilitates interactions. Workshop participants present their tradition and speak about the place of it in their community, the characteristics of the cultural practices they are presenting, and the sustainability of their traditions, among other topics. Audience members join in the discussion and share their own experiences and cultural knowledge. Narrative stages involve the sharing of stories among participants and the exchange of points of view about issues like environmental threats and language revitalization. Crafts demonstrations and performances of music and dance are presented in close proximity to audience members, facilitating dialogue. They are participatory in character, with audience members trying their hand at crafts and responding to music with dance steps demonstrated by performers.

The Smithsonian Folklife Festival generates much critical discussion, both from outside scholars and by folklorists working on the festival. Reflections on the Folklife Festival: An Ethnography of Participant Experience critically considers the concerns of participants at the 1987 Festival and “Michigan on the Mall” contains responses by folklorists involved in the festival that year. Curatorial Conversations: Cultural Representation and the Smithsonian Folklife Festival includes essays by festival curators that illustrate the dialogical negotiation occurring throughout the development of the festival. Olivia Cadaval, one of the editors of the volume, discusses how she deferred to participants as part of the “reordering of curatorial authority” and “reimagining [of] power relationships.” She describes participants appropriating interpretive frameworks and taking over spaces for impromptu performances.[iv] Other critical discussions of the festival published previously noted unsuccessful presentations due to presentational frames inhibiting interaction and ineffective mediation by Smithsonian presenters. Presenting live human beings in such a self-styled “living museum” is challenging. When successful, it provides dynamic and frank intercultural dialogue. But it can also negatively objectify participants in the eyes of audience members and fail to facilitate intercultural communication.

Through folklore and education programs, children document traditions of their own families and communities, including children’s folklore. Their exploration of local heritage elevates the status of aspects of history and culture overlooked in curricula. Folklore and education programs relate to many different subjects, even including math through relating quilts to geometry. Louisiana Voices is a comprehensive folklore curriculum that touches multiple subjects. Its Oral Traditions: Swapping Stories unit has particular resonance for public historians. It includes both legends and other narratives recorded generations ago as well as stories that children can discover in their own community. Local Learning: The National Network for Folk Arts in Education provides folklore and education resources of particular value to educators.

Apprenticeships strengthen chains of transmission for traditions no longer widely practiced. Many statewide folk arts programs provide support for the pairing of a master folk artist with another member of their own community with appropriate skills as an apprentice. Apprenticeships are carried out in a series of lessons through time-tested ways centered on side-by-side learning to make a craft or perform music or dance through example and oral tradition. The apprentice may be provided with opportunities to perform publicly with the master artist. On its website, the folk arts program of the Massachusetts Cultural Council includes highly detailed information about the apprenticeships it has supported and its master folk artists.

Support at the State, Federal, and International Levels

State folk arts programs are pillars of a national infrastructure of programs devoted to ongoing documentation, presentation, and services to individual artists. Over 40 of these programs are supported by the Folk and Traditional Arts Program of the National Endowment for the Arts (NEA). They are mainly situated in state arts councils. Others are in state humanities councils or universities, and a few state programs are operated by non-profit folklore organizations. The programs in Mississippi, New York, Virginia, California, and Missouri represent the institutional and programmatic variety of state programs. The state programs work closely with local non-profit organizations involved with folklore, providing support through funding and carrying out collaborative programming in multiple venues. In addition to the NEA’s program, national folklore programs and organizations include the American Folklife Center of the Library of Congress, the Smithsonian Center for Folklife and Cultural Heritage, and the National Council for the Traditional Arts (NCTA). The American Folklore Society (AFS), founded in 1888, serves public folklore as well as academic folklore, with an abundance of information about the field of folklore and other resources on its website.

Globally, an upsurge in folklore inventorying, recognition of significant traditions, and sustainability initiatives have resulted from UNESCO’s 2003 Convention for the Safeguarding of the Intangible Cultural Heritage. The convention has been signed by over 175 nations, but not by the United States. Activities set in motion by the convention and resources provided by UNESCO eschew the terms “folklore,” “folklife,” and “folk arts,” which have negative resonances for some countries associated with their experience of extremist, nationalist, and totalitarian regimes that utilized folklore to further their political agendas. The principal Intangible Cultural Heritage (ICH) activities undertaken in association with UNESCO include the inventorying of traditions, at times undertaken through substantive field research, and two global lists: the Representative List of the Intangible Cultural Heritage of Humanity and the List of Intangible Cultural Heritage in Urgent Need of Safeguarding. ICH safeguarding measures are now being developed and disseminated, utilizing approaches like those that American public folklore has employed for the past four decades.

Conclusion – Public Folklore, Public History, and New Horizons for Heritage Collaborations

In many nations the heritage field now encompasses multiple disciplines working together within academic and government programs. In contrast, heritage disciplines in the United States are compartmentalized, limiting the advancement of shared interests and the development of more comprehensive approaches to heritage preservation and sustainability. Public folklorists and public historians can point the way to fruitful collaboration among heritage disciplines. They share common goals of enabling community cultural self-determination. Both have developed a variety of methods for collaborative documentation and programming. Public historians and public folklorists engage in critical reflection about their practice and relationships to the communities they serve. While there have been all too few joint projects or dialogue about their approaches, greater mutual engagement could be readily accomplished and bring rich rewards. Public folklorists are adept at producing presentations of material culture and performance traditions that provide compelling expressions of community heritage for public history programming. The performance of legends, narratives of historical experience, and traditional folk songs about historical events can add vivid dimensions in the voices of community members expressing their historical legacies. For their part, public folklore programs can benefit from deeper historical perspectives provided by public historians. And, both fields can benefit from the exchange of ideas about methods for presenting history and culture, sharing authority with communities, and equipping communities to represent their histories and cultures on their own terms.

Notes

[i] See Mikhail M. Bakhtin, The Dialogical Imagination (Austin: University of Texas Press, 1981); and, Mikhail M. Bakhtin, Problems of Dostoyevsky’s Poetics (Minneapolis: University of Minnesota Press, 1984).

[ii] Nick Spitzer, “Cultural Conversations: Metaphors and Methods in Public Folklore,” in Public Folklore, eds. Robert Baron and Nick Spitzer (Jackson: University Press of Mississippi Press, 2007), 77-103, quotation on 99. Originally published by Smithsonian Institution Press, 1992.

[iii] Carl Lindahl, “Legends of Hurricane Katrina: The Right to be Wrong, Survivor-to-Survivor Storytelling, and Healing,” Journal of American Folklore 125, No. 496 (Spring 2012): 139-176, quotations on 153, 143.

[iv] Olivia Cadaval, “Imagining a Collaborative Curatorial Relationship: A Reordering of Authority over Representation,” in Curatorial Conversations: Cultural Representation and the Smithsonian Folklife Festival, eds. Olivia Cadaval, Sojin Kim, and Diana Baird N’Diaye (Jackson: University Press of Mississippi, 2016), 155-175, quotation on 174.

Humanities Councils

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

This walking tour of the Greater Rosemont neighborhood in Baltimore was funded by the Maryland Humanities Council in 2010. The tour was led by Dr. Ed Orser, professor emeritus at UMBC, and included as speakers members of the Evergreen Protective Association, including Kirin Smith, featured here. Photo credit: Baltimore Heritage, Wikimedia Commons.

A network of fifty-six nonprofit organizations located in every state and U.S. territory, humanities councils have been a significant supporter of public history since their creation in 1971. An offshoot of the National Endowment for the Humanities (NEH), their founding purpose was to democratize humanistic knowledge and methods by bridging the gap between scholars and the public.

Humanities councils encourage humanities activities everywhere—through museums, libraries, archives, historical societies, cultural organizations, and colleges and universities in rural communities, urban neighborhoods, and suburban towns. Their grant programs, which are locally-focused, are more accessible to many public historians than NEH grants, which are geared towards national projects. Public historians also work with councils as project scholars, grant reviewers, and board members.

Humanities Relevance

Since their creation, humanities councils have struggled with how to make their programs relevant to contemporary issues and appeal to a wide variety of audiences. This essay explores humanities councils’ current efforts to foster diversity and inclusion. It also analyzes how the definition of diversity and inclusion changed over time for the councils, showing how they responded to societal concerns at three critical junctures by creating particular kinds of programs. It concludes with thoughts about the future of diversity and inclusion for humanities councils.

In the early twenty-first century, declining funding and support for the humanities led to a wave of articles and reports on the crisis in the humanities. Councils responded by forcefully asserting the role of the humanities in helping people deal with issues of contemporary relevance. As the nation debates immigration policy and Black Lives Matter, for example, councils are offering programs to help contextualize these complex issues. In 2016, Oregon Humanities offered a program called “Why Aren’t There More Black People in Oregon?: A Hidden History,” that examined how Oregon became one of the whitest states in the nation. Alabama Humanities Foundation gave workshops to law enforcement officers on the history of the Scottsboro Boys, a 1931 case in which nine African American teenagers were wrongfully convicted of rape by all-white juries. This historical context is used to answer the question of “how we got where we are today in terms of persistent social, economic, cultural, and racial issues often dividing communities and presenting challenges in terms of police/community relations.”[i] In 2016, the NEH created an initiative called “Humanities and the Legacy of Race and Ethnicity in the United States,” which supported a range of programming. Some councils created their own grant programs with the funding, supporting projects developed by local organizations. The Arizona Humanities Council offered a series of programs utilizing many public humanities methodologies, including writing workshops, film screenings, a history immersion tour, and panel discussions. Ohio Humanities offered speakers on topics including African American history, immigration history, and nativism to spur discussions about U.S. society today.

Key Questions

While the names of these programs are new, the questions they raise are old ones. What makes the humanities meaningful to the general public? What do we mean by the general public anyway? For decades, humanities councils grappled with issues of diversity and inclusion as they struggled to come up with answers to these questions. From 1971 to the early 1980s, diversity was defined as reaching non-academic audiences with humanities content delivered by credentialed scholars. One way this objective was accomplished was by connecting humanities scholars with public policymakers, with the hope that the scholars would shape policies being created. These policies would, in turn, affect everyday Americans. In the 1980s, multiculturalism defined diversity. Council programs delved into the pluralism of communities, celebrating heritage and culture. In response to the move to multiculturalism, conservative politicians waged the culture wars in the 1990s against the National Endowment for the Arts (NEA), as well as the NEH and humanities councils. In the 1990s and 2000s, seeing the hardening of partisan political lines between conservatives and liberals nationwide, councils moved towards civic dialogue and community conversation as a noncontroversial way to find common ground. Today, councils talk about diversity and inclusion in a variety of ways. They want to attract audiences that are diverse in terms of race, class, gender, sexuality, and age. Councils are experimenting with new kinds of programming created by nontraditional humanities organizations that takes place in community spaces and that involve people as participants, not passive audiences. The keywords today are action and collaboration—humanists are working with communities to address what’s happening around us. Councils are also looking at their own executive leadership, staffs, and boards and asking why there are comparatively few people of color, women, and LGBTQ people in these important positions.

Historical Background of the National Endowment for the Humanities

To understand the role of the humanities councils in public history, it is necessary to give a brief overview of the creation of the NEH in 1965. The Cold War between the United States and the Soviet Union convinced the federal government to pump money into science, engineering, and technology. National reputation hinged on whether the Soviets or the Americans would land a man on the moon, for example. Humanities scholars and professional associations looked on enviously as their colleagues in science and technology benefitted from this funding. The National Commission on the Humanities, made up of the American Council of Learned Societies, the Council of Graduate Schools in America, and the United Chapters of Phi Beta Kappa—all scholarly organizations—released a “Report of the Commission on the Humanities” in 1964 that argued that the humanities were as important to national identity and international prestige as science and technology.[ii] It described a future without the humanities: technology without ethics, humans turned into automatons. The Cold War was being fought for nothing if the United States did not nurture its humanists, which it defined as scholars, artists, and teachers in disciplines including history, literature, philosophy, the arts, and others that were qualitative rather than quantitative. Their suggestion was to create a federal agency modeled on the National Science Foundation that would spend federal money on supporting the work of these scholars, artists, and teachers while also replenishing their ranks through graduate fellowships. The wider public would learn from these people, but the agency itself would not be in the business of reaching the public directly. In 1965, President Lyndon B. Johnson signed the National Arts and Humanities Act into law, creating two federal agencies, the NEH and NEA.[iii] In this legislation, the public humanities were envisioned as the foundation of democracy: “Democracy demands wisdom and vision in its citizens,” which could not be gained through science alone. Instead, individuals needed to “recognize and appreciate the aesthetic dimensions of our lives, the diversity of excellence that comprises our cultural heritage, and artistic and scholarly expression.”[iv] The achievements of the past must be remembered to provide citizens with a common history and sense of pride. But, as public historians know, the devil is in the details. What do we mean by “our cultural heritage”? In articulating these goals, the legislation, which borrowed language from the ACLS report, created the public humanities that we know today.

Through the efforts of the National Commission on the Humanities and its first Chairman, Barnaby C. Keeney, the President of Brown University, the NEH was deeply tied to higher education and the needs of university-based academics. Its central activity was grant making, conducted by panels of academically-credentialed scholars, for research fellowships, publications, education, and public programs. The first funded NEH grant was to the American Society of Papyrologists to conduct a six-week training workshop for scholars who studied ancient writings on papyrus. Such a project suggests who the NEH saw as its main audience: academic scholars. The agency was not, however, entirely divorced from contemporary concerns. Other early grants supported public television programs on African American arts, Alaskan material culture, and the urban crisis. Interestingly, a substantial number of public program grants in the first five years of the NEH funded internship programs at museums.

Creating Humanities Councils

After just a few years of NEH grantmaking, Rhode Island Senator Claiborne Pell, who had helped write the legislation creating the agency (as well as the college loan program that bears his name), was dissatisfied with its impact. Rather than reaching local communities at the grassroots level, funding was supporting universities and scholarly research. If the humanities were really essential to democracy, then there needed to be a method of reaching non-academics with the insights of humanities scholars. The state humanities councils, which could work with local communities, were the solution. If the 1960s were a moment of expansion of federal power that made the NEH possible, Nixon’s New Federalism, which shifted power from the federal government to state governments, ironically created the conditions for the councils. Based on the state arts council model, the humanities councils (originally called committees on the humanities) were statewide outposts of the NEH that would offer grants and programs to smaller organizations who would be able to reach people everywhere. In 1971, the Federal/State Partnership was created as the liaison between the NEH and the network of state councils.

The mission of the humanities councils was to democratize knowledge. They wanted to connect humanities scholars with local communities in order to give people access to the research being done in universities. Over the next several decades certain trends in the public humanities emerged from these partnerships, each of which had implications for issues of diversity and inclusion. In the 1970s, when the NEH created the state councils, it mandated that they bring scholars into conversation with citizens about topics of public policy. Councils responded in two ways. First, councils created programs that gave citizens more information that would help them address the complex issues facing the nation, such as a 1977 symposium on “The Free Flow of Information: Government, Media and the Individual,” which brought 300 people, including journalists and scholars, together in Texas. In New Jersey, the council coordinated a series of talks on “The Juvenile Justice System: Who is Responsible?” Secondly, councils and the NEH paired historians, ethicists, philosophers, and literature scholars with policymakers to see if the result was better policy. In 1979, for example, the US Conference of Mayors received funding from the NEH to develop a humanities program for mayors, publishing two reports on its findings. The policy mandate felt limiting to some scholars, who didn’t see connections between their research and policy issues.

Multiculturalism and the Culture Wars

By the 1980s, the NEH and Congress had loosened the rules on what the councils could fund at the same moment that multiculturalism was bubbling up in universities. Diversity at this moment was defined through pluralism: the nation was made up of various groups with their own histories and cultural practices. Rather than melting together into something new, these groups coexisted like vegetables in a salad bowl, an oft-used metaphor. Moving away from an assimilationist model in which the humanities were defined as a canonical set of texts written by white men opened up avenues for different communities to engage and claim public space. In 1981, for example, the Illinois Humanities Council funded “Bridging the Gap.” The project videotaped a Baltic theater production and showed it to Eastern European immigrant organizations to discuss their heritage and values.[v] But multiculturalism as practiced in many public heritage programs flattened racial, ethnic, and religious difference into cultural symbols. The cultural heritage festival was emblematic of the problems with this model. Did eating a new food or watching a folk dance teach festival-goers about another race, ethnicity, or religion, or did it simply turn them into pleasurable experiences disconnected from real questions about history and power? While the acknowledgement of common humanity was valuable, the focus on heritage, folk culture, and aesthetic display seemed to argue that all groups had equal access to resources, which was simply untrue.

As inoffensive as the discourse of multiculturalism seems now, conservative government officials responded to what they perceived as an attack on American or Western values. NEH Chairman William Bennett (1981-1985) argued that multiculturalism had overtaken the canon of Western civilization. Without the shared values that the humanities, which Bennett and others defined through texts like the Bible and the plays of William Shakespeare, provided, what would hold our society together? Known as the “culture wars,” these debates escalated in the mid-1990s with the controversy over the Smithsonian’s exhibit on the Enola Gay, the plane that dropped an atomic bomb in Japan during World War II. Museum labels included the Japanese point of view, suggesting that the American narrative of the “good war” was one-sided. Politicians and commentators condemned the use of tax dollars being used to support these kinds of projects. Congress, led by Republicans, resoundingly said no, and cut funding to the NEA, as well as the NEH and state councils. Federal funding for the NEH plummeted in the mid-1990s and has never entirely recovered, though the NEH has maintained a steady level of support for the councils.[vi] Councils, however, have had to find other sources of funding through their state governments, foundations, and individual donors to deal with growing costs.

Civic Dialogue

The hardening of partisan lines during the culture wars suggested that there was little common ground for civic discussion. Congress made it clear it would use its power of appropriation to limit even slightly controversial perspectives. Councils responded by adopting civic dialogue as a major programming initiative in the late 1990s and 2000s. These community-based conversations convened people for discussion by trained facilitators. While earlier council programs like lectures or film programs encouraged mostly passive audiences, dialogue necessitated participation. Council practice paralleled discussions happening in museum circles around the dialogic or participatory museum which sought to shift authority from humanities scholars towards the audience allowing for more inclusive programs that valued the knowledge of community members as well as those with academic credentials.[vii] Community conversations centered on common issues and often utilized a shared text as a starting point. They happened in public library branches, churches, and hospitals, expanding where the public humanities took place. One long-running dialogue program is “Literature and Medicine: Humanities at the Heart of Healthcare,” which uses literature as the basis for conversations between healthcare professionals to help them manage burnout and develop better cultural sensitivity when interacting with patients from backgrounds different from theirs. Created by the Maine Humanities Council, it is offered by a number of councils across the country. Both Oregon Humanities and Humanities New York not only offer conversation-based programs, but train facilitators in how to lead these discussions.[viii] Showing how councils are bringing humanities programs into nontraditional spaces designed to appeal to different audiences, Think and Drink programs are held at bars. Humanities Washington’s Think & Drink offers hosted conversations on topics like feminism and protest since 1968.[ix]

Broadening Audiences

This chronology does not mean that one type of program was superseded by another. Instead, councils use all of the techniques discussed in this essay to this day. But just like decades ago, they are still trying to broaden the audience. One new audience that humanities councils and the NEH have identified are veterans. Recognizing that thousands of American military personnel were returning to civilian life after being involved in the conflicts in Iraq and Afghanistan, the NEH and councils have made a concerted effort to reach this group and help their transition back to home life. Literature, history, facilitated conversation, and creative writing are some of the ways that councils have served this community.

Since their inception, councils have used media, especially radio, television, and documentary film, to spread the humanities to broad audiences. While the reach of such programs can be huge, it is impossible to know how much impact they have on viewers or who, exactly, is viewing them. For California Humanities the goal is creating more diverse media content. Grants from the California Documentary Project support media projects that tell lesser-known stories about diverse communities and are relevant to contemporary issues.[x] Digital humanities are a new focus for councils. For some, digital humanities extends their media programs in new directions. In the War Ink project, which California Humanities funded, veterans told stories through their tattoos, which was accompanied by an online interpretive exhibit. For other councils, online state encyclopedias or digital exhibitions increase accessibility of humanities resources. Councils also use social media, especially Facebook and Twitter, to communicate with their constituencies. But councils are not at the forefront of the digital humanities, perhaps because other funders, like the NEH, have more resources to support large-scale digital humanities projects. Certainly digital efforts will grow but councils, like museums, also see themselves as offering something increasingly rare in our networked world: real-life interaction.

Re-defining the Humanities Scholar

Today, diversity and inclusion is more than simply who attends programs. Humanities councils, like museums, libraries and archives, and other public history institutions, need to examine why their staff and boards of directors are often dominated by white middle-class educated professionals. One positive change is in the definition of “humanities scholar.” A humanities scholar is required to be part of every grant-funded project. Historically, humanities scholars had PhDs in humanities disciplines and university affiliations. Many councils have changed this requirement to include people like tradition bearers or community scholars who have deep knowledge, but no academic qualifications. This shift is critical because it signals to community members that their knowledge is valued and helps to counter the elitism that was present at the creation of the NEH and has dogged the public humanities since.

Conclusion

As this essay has argued, councils are part of a larger public humanities infrastructure. Like museums, libraries, and universities, they must critique themselves as part of debates around diversity and inclusion. Do they support neutral spaces for public dialogue or can they lift up the perspectives of economically and socially marginalized communities? Is the elitism that marked the development of the public humanities surmountable or do we need to create a new term to describe this work? What does it mean to serve all the residents of a state who have very different interests, needs, and political perspectives? Should councils take stands on public questions? These are the questions that state humanities councils must answer in the twenty-first century to become truly inclusive organizations.

Notes

[i] The Scottsboro Case and the Legacy of Law and Justice in Alabama, Alabama Humanities Foundation, http://www.alabamahumanities.org/programs/humanitiesandlaw/.

[ii] “Report of the Commission on the Humanities,” American Council of Learned Societies, http://www.acls.org/about/historical_documents/.

[iii] “National Foundation on the Arts and Humanities Act of 1965,” National Endowment for the Humanities, https://www.neh.gov/about/history/national-foundation-arts-and-humanities-act-1965-pl-89-209.

[iv] Ibid.

[v] “Straumanis backs cuts,” Southern Illinoisian, May 10, 1981.

[vi] “National Endowment for the Humanities (NEH) Funding Levels,” Humanities Indicators, https://www.humanitiesindicators.org/content/indicatordoc.aspx?i=75.

[vii] Linda Shopes, “The Museum of Chinese in America: Continuity and Change,” Cross Ties, https://march.rutgers.edu/the-museum-of-chinese-in-america-continuity-and-change/.

[viii] “What is the Conversation Project?” Oregon Humanities, https://oregonhumanities.org/programs/conversation-project/. “Community Conversations,” Humanities New York, http://humanitiesny.org/our-work/programs/community-conversations/.

[ix] Think & Drink, Humanities Washington, https://www.humanities.org/program/think-and-drink/.

[x] “California Documentary Project,” California Humanities, http://calhum.org/programs-initiatives/programs/california-documentary-project/.

Plantations

Posted on May 20, 2019April 12, 2021 by IHH Uncategorized

An original slave cabin on the Whitney Plantation with statues by Woodrow Nash on the porch. Photo credit: Elsa Hahne.

Visiting a plantation museum today can be a jarring experience. Since the mid-twentieth century, the once-ubiquitous economic engines of the pre-Civil War South have been recast as elegant mansions. Visitors are meant to feel comfortable and safe, strolling grounds surrounded by lush landscaping and feeling nostalgic for a romantic, simpler time. In some ways, visitors see what they want to see, and they are influenced by popular films and novels that prop up the “moonlight and magnolias” trope. But historians are not off the hook. Public historians, academic historians, and museum professionals alike have been complicit in rewriting plantation history to put white slaveowners front and center.

Though museum interpretation is rapidly changing, it is still possible to tour a plantation house in this country without hearing anything substantive about the enslaved people who built it. This is problematic for many reasons, but consider the numbers to start: the majority of people who lived on plantations in the nineteenth century were African and African-descended enslaved people. Enslaved people cleared the land, milled the wood, fired the bricks, built the houses, and tended land and livestock on plantations. Plantations were predominantly black spaces built and maintained by black people against their will. Yet in every former slave state, visitors can find plantation tours that elevate the stories of owners over enslaved people.

Historical Background

Museum practitioners began to minimize the history of slavery on plantations by the time the first plantation home opened for tours in the United States. Mount Vernon, the first house museum in the United States, is also the first plantation museum. Its history as a historic site bleeds into its history as a plantation, since the slave-owning women of the Mount Vernon Ladies Association bought the property in 1858 from a descendant of George Washington who was still enslaving people at the time.[i] In words that would presage the interpretation of hundreds of sites that followed in its footsteps, the founder of the Mount Vernon Ladies Association instructed the early members of the organization to “see to it that you keep it the home of Washington” and “let no irreverent hand change it; no vandal hands desecrate it with the fingers of progress.”[ii] Lauding the history of owners while minimizing or erasing the history of the enslaved became standard practice for most plantation museums until the late twentieth century.

From the time the women of the Mount Vernon Ladies’ Association opened Mount Vernon for tours in the 1850s until today, plantation museums have reflected the political culture of the country. The resurgence in what is known as “moonlight and magnolias” interpretation in the 1960s had more to do with white Americans’ discomfort with changing racial dynamics than it did historical interest. In the 1960s and 1970s, as a reaction to the civil rights movement and coinciding with a peak in interest about history around the bicentennial of the American Revolution, plantation tours became popular throughout the South. In 1976, Louisiana’s Oak Alley Plantation was advertised as a “bicentennial landmark,” whose “trees are a living link with the era of the American Revolution.”[iii] Many plantations became frozen in time in the years immediately preceding the Civil War, with guides dressed in hoop skirts inviting guests to learn about the lavish lives of antebellum plantation owners.

Throughout the twentieth century, this imagined history of plantations became big business, particularly in places such as South Carolina and Louisiana with a large number of extant plantations, many of which had been in operation with resident African-American sharecroppers and wage workers into the late twentieth century. Today, tourism is the fourth largest industry in Louisiana, with plantation tourism holding a major claim over heritage tourism dollars. Louisiana’s historic sites are top of mind for visitors, ranking higher than nightlife in visitor activities.[iv]

In the 1980s and 1990s, plantations gradually began weaving narratives of slavery into their interpretation. Even as plantation tours grappled with slavery, they often did so in the form of special events, segregated interpretive spaces, and optional tours. Discussing slavery at length only during an optional slavery tour and not on the tour of the plantation home allows visitors to think of the institution as ancillary to the true narrative—that of the plantation owners. Early slavery interpretation often failed to present enslaved people as multi-dimensional individuals. Instead, they became nameless figures who faded into the background or appeared only when they had direct interaction with the white interpretive subjects.

Whitney Plantation owner’s house, constructed in 1790. Photo credit: Elsa Hahne.

Changing Interpretation

Today, many sites are changing their interpretation in important ways to highlight the history of enslavement. James Madison’s Montpelier opened a groundbreaking exhibit, The Mere Distinction of Colour, in 2017; George Washington’s Mount Vernon created a comprehensive slavery exhibit in 2016; and in 2018 Thomas Jefferson’s Monticello opened an exhibit dedicated to the story of Sally Hemings, with curatorial help from a Hemings descendant. In addition to the interpretive expansion seen in Virginia sites, there are new museums opening dedicated to counter-narratives. In 2014, the Whitney Plantation opened in Louisiana as a memorial site with an exclusive focus on slavery. Charleston County Parks’ McLeod Plantation opened in 2015, interpreting the whole history of African-American labor at the site, from the time of slavery until the last resident workers left in 1990.

Despite the numerous plantation sites that are doing valuable work to bring this important history to the fore, there is still much more that public historians can do to be inclusive in their interpretation. It is important for public historians to remember that plantations are sites of trauma. Too often, we ignore the immense pain of these places in favor of a generalized interpretation that may acknowledge that life was hard, but not that it was traumatic. Spaces of brutal terror, plantations continue to bring immense pain to people whose ancestors lived and worked on them. In the case of plantations like Whitney and McLeod, there are still numerous living people who remember life on these plantations. Across the plantation South, African-American workers—many of them descended from enslaved people who worked the same land—did not leave plantations in large numbers until the Second Great Migration in the 1950s and 1960s. In South Louisiana, resident cane workers remained on plantations as late as the 1980s. Inclusive interpretation at plantation sites takes the depth and breadth of this pain seriously, acknowledging that the history has a long footprint that extends to our present day.

Language

Before reworking interpretation, it is important to remember that the language we use in our interpretation is key. By referring to enslaved people as “slaves,” we are affirming their status as objects rather than multi-dimensional human beings. Using the term “enslaved” as an adjective emphasizes their humanity first, indicating that their enslavement is just a condition and not their entire identity. Under no circumstances should interpreters use euphemisms like “servants” when referring to enslaved people. This sanitizes the history of slavery and minimizes the fact that enslaved people were held against their will. Similarly, public historians should openly acknowledge and discuss methods of punishment and coercion that were in place at the site. This truth-telling is critical to communicating a complete narrative.

Sources

Plantations that are just beginning to interpret the whole history of their site may be intimidated or afraid that they don’t have enough information to give the history of slavery justice. The interpretation of slavery is often more difficult than the interpretation of free people because of a lack of sources. Yet there are creative ways that plantation sites can use sources to uncover the history of their enslaved workers.

Because enslaved people were property, most plantations have records of the people who were held in bondage there even if those records are incomplete. Inventories and sale documents can be invaluable in learning about the ages, skill sets, and even ethnic origins of enslaved people. Researchers can usually find these documents in local courthouses. Courthouses also have records of lawsuits involving enslaved people. Enslaved people often stood trial for resisting their captivity through violence and conspiracy. These lawsuits allow us to understand their methods of resistance. Historical newspapers are also important sources of information, as they published runaway notices in nearly every edition. Plantation owners advertised by name when someone they owned ran away, and these advertisements usually include personal details about the enslaved person. Historians have launched a crowd-sourced project to digitize and transcribe runaway notices called Freedom on the Move. This is just one of many digital resources researchers can put to use. Additionally, though they must be understood in their context, the Works Progress Administration slave narratives, which are available for free through the Library of Congress, can also be incredibly useful sources that can help us interpret the daily lives of enslaved people.

Connecting with Descendants

Perhaps the most valuable relationships that plantation sites can build in order to understand the lives of their enslaved populations is with descendants of enslaved people. Descendants should be involved in interpretation in every step from planning to execution. Their perspectives are essential to equitable and inclusive interpretation. In 2018, descendants, historians, and museum professionals from around the country gathered at James Madison’s Montpelier to craft best practices for working with descendant communities in the interpretation of slavery. Many sites have been engaged with this work for some time, from presidential sites to lesser-known plantations like Somerset in North Carolina. There are numerous road maps for sites that want to engage in meaningful co-creation with descendant communities.

Above all, museum professionals who work at plantation sites must be mindful of the immense weight of the history of slavery and treat it with respect and care. We must be humble in acknowledging that our field has done damage to descendant communities and to the wider public by not honestly interpreting the history of slavery. Despite our history, there is much room for reparative practice and we should find encouragement and inspiration in the numerous sites that are doing good work. With violent events igniting Americans over issues of race and history in places such as Charleston and Charlottesville, this is a critical time for historic sites to bravely tell the truth.

Notes

[i] “The Early History of the Mount Vernon Ladies’ Association,” Mount Vernon, https://www.mountvernon.org/preservation/mount-vernon-ladies-association/early-history-of-the-mount-vernon-ladies-association/.

[ii] Jessica Foy Donnelly, Interpreting Historic House Museums (Lanham: AltaMira Press, 2002), 22.

[iii] The Assumption Pioneer, July 1, 1976, 4.

[iv] D.K. Shifflet & Associates, Ltd., “Year-End 2017 Visitor Profile: An Inside Look at the Louisiana Travel Market,” State of Louisiana Cultural Resources & Tourism Department study, 2018.

Heritage Tourism

Posted on April 12, 2019August 23, 2019 by admin Uncategorized

Freedom Crossing Monument, Lewiston, New York. Photo credit: Cordell Reaves

Heritage tourism is focused on people, attractions, history, and activities that are particular to a region. The relationship between heritage travelers and museums and historic sites is a natural coupling of shared interests and intellectual curiosity. Heritage travelers are seekers of the authentic and unique and are, not surprisingly, frequent visitors to cultural attractions.

Attracting heritage travelers can be an elusive prize for museums and historic sites, and it often pays dividends to cooperate with cultural organizations. Some museums can experience spill-over visitation, or visitors drawn by other attractions or events in the area. A major attraction may open nearby, a new show or film may highlight a local story, and numerous other scenarios may bring new travelers and opportunities to your community. Ideally, tourism planning should be proactive and focused, so an institution is prepared to seize opportunities.

There are many things to consider as you assess the market readiness of your institution. Do you have a relevant, meaningful product? What is your reputation locally and beyond? Are you known beyond your local community? Is your staff fully ready to welcome an influx of visitors? An honest appraisal of institutional strengths and weaknesses is not just advisable but necessary.

Constant Ambassador

A “constant ambassador” is someone who recognizes that they are the public face of an institution during every visitor interaction and that it is part of their job to be kind, informative, and helpful. Regardless of role, everyone on staff must be enlisted as a constant ambassador for the site. Involve all staff, volunteers, and board members in customer service training. Whether a person is standing in a gallery or shoveling the front walk, they should know why the museum matters. All staff should also understand that visitors should feel welcome the moment they enter the grounds.

While museums are non-profit entities, some lessons can be borrowed from the corporate world. Consider the following points made by Kenneth B. Elliot, Vice President in Charge of Sales for The Studebaker Corporation in 1941.

The customer is not dependent upon us—we are dependent upon [them]. The customer is not an interruption of our work—[they are] the purpose of it. The customer is not a rank outsider to our business—[they are] a part of it. The customer is not a statistic—[they are] a flesh-and-blood human being completely equipped with biases, prejudices, emotions, pulse, blood chemistry and possibly a deficiency of certain vitamins.[i]

The ultimate fate of the Studebaker brand aside, the customer service message is clear: visitors should feel welcome. Some museum professionals regard the public as an invading army we need to defend against in order to protect resources in our care; when, in fact, everything we do is in the service of the public. Museums must always practice good stewardship, but that charge must be balanced with sufficient public access and engagement.

Philipsburg Manor, Sleepy Hollow, New York. Photo credit: Cordell Reaves

Balancing Stewardship and Visitor Experience

Preservation of the collection for future generations cannot exclude the needs of the present generation to develop an appreciation for and an emotional connection with objects or structures. We cannot assume that visitors will care about museum collections and programming if we cannot create points of relevance that resonate with them.

In historic house environments many people are still often forced to peer into rooms from a doorway behind a velvet rope. Is there a compromise that will allow visitors to have a richer experience? Has the option of putting down a runner on the floor and then roping off specific objects instead of full rooms been explored? A fantastic resource for this line of thinking is the Anarchist’s Guide to Historic House Museums, by Franklin D. Vagnone and Deborah E. Ryan; it is an in-depth exploration of the aforementioned ideas and much more.

One of the most detrimental ideas regarding tourism and museums is that it is purely a matter of advertising. There is a myth that if an institution can simply get its name/logo/website in front of tour operators and travel writers, its visitation will greatly increase. Building awareness is indeed important, but what are you building awareness of? Is the current visitor experience engaging and meaningful? Do the offerings reflect the communities around you? Direct engagement involves sharing ideas and fostering dialogue with visitors to help them shape their own meaningful experiences.

Scrolling down the lists of museum reviews on Trip Advisor or Yelp can be an eye-opening experience. In the realm of 1-star reviews you might find the occasional irate, perhaps unreasonable critic, but you might also encounter visitors who were deeply disappointed or so completely frustrated with their experience that they felt the need to publicly vent. If your institution is being blasted on social media, you need to respond briefly to let potential visitors know that you are taking their concerns seriously. Post your response for all to see and make every effort to talk personally to the visitor who made the complaint. Be sure not to get defensive or escalate an online argument; no institution is perfect, things happen, and people make mistakes. A complaint may run deeper than the experience of one visitor. The issue may reflect a larger problem, which when addressed might even turn a potential crisis into an opportunity for growth.

African Burial Ground, New York, NY. Photo credit: Cordell Reaves

Telling Complete Stories is Good Business

The tourism market has become a diverse marketplace, and despite staffing and research limitations, there are opportunities and incentives to delve deeply into all of the stories that have influenced your site. It is easy to be completely drawn into the standard “hero narrative” and remain there. This is a limited perspective that often excludes indigenous people, people of African descent, the LGBTQ community, women across cultures, and people from diverse ethnic or class backgrounds. Take everyone into consideration, especially if a particular group has had a minor role in your story thus far; everyone has a point of view that should be taken into consideration. This is not a matter of political correctness. It is good history, and it will expand your audience.

Complete stories require the exploration of all available research resources, including the memories of former inhabitants of the site. Narratives based on the records of wealthy land-owning families are often a starting point, but we must go beyond the written record. The Lott House in Brooklyn, New York, for example, recognizes that enslaved Africans did not typically keep a written record of their experiences and employs archeological evidence to show that enslaved Africans maintained their own distinct spiritual lives.[ii] There are similar archeological finds in other portions of the state, including a coin found further north in Albany, New York, that was turned into an amulet resembling a dkinga, which shows the shape of the universe in West African cosmology.

To attract and keep a more diverse audience, your story must have depth and reflect the experiences and culture of the visitors you hope to welcome into your institution. Enslaved people’s lives were never simply about the work they did. Their multi-faceted stories reflect their unique spiritual lives, foodways, music, and folklore, among many other things. By telling a multi-dimensional story, the ability to create points of connection may result in more meaningful experiences for visitors. It may be impossible for any visitor to truly understand the life of a person living in a state of slavery, but most people will understand an enslaved person’s desire for freedom, the need to pass on traditions to one’s children, or the longing to keep families intact, safe, and well.

What are the stories that have been ignored, undervalued, and deemed irrelevant? We are not just keepers of things, we are keepers of stories, history, and culture, and a portion of our histories are intangible. In a historic house environment, the intangible history may connect to the lives of enslaved people. The idea of delving into a complex story based on research and archeological findings from a similar site and time period with little-to-no direct material culture, strikes some as ill-advised and deeply problematic. But it is in many ways an opportunity to share history that is more balanced. We must untether ourselves from the notion that we can only tell stories if we have all of the belongings of the former inhabitants. Such projects may require outside partners, research, community outreach, and expertise in order to work. Finding alternative ways to share unexplored history is complicated, but can lead to a much richer visitor experience.

While many of the examples here focus on the African-American experience, the need to tell complete stories exists at nearly all institutions that interpret history. The important thing is to dig deep into the history of the site and surrounding community to shine a light on the groups that have been misunderstood, marginalized, or omitted from our shared history and to involve outside voices and perspectives in that process. Enlisting outside partners in this process is an important step. A community partner or advisory group must have a voice; a partner with no true input is not a partner. An advisor simply there to represent a group that has no substantive role is an empty gesture.

Diverse Audiences Matter

Imagine walking into a museum to visit a museum shop to pick up a gift for a friend. The place is nearly empty, the salesperson greets you as you enter the shop and begin to browse. As you scan a shelf, you notice that the security guard who was at the main entrance is now carefully searching the book volumes on a nearby shelf. As you make your way to the other side of the shop, you notice that he follows. Is this the kind of institution that you would continue to patronize or ever recommend? The aforementioned scenario is real and likely occurs more often than many museum professionals think or are comfortable acknowledging. Museums are public spaces for all people, and every person should feel valued. When we question whether or not a visitor belongs in a museum, we do a disservice to the public and we betray our core public service duties. We should not take for granted that everyone on staff understands that these are essential values of the organization.

African Americans spend $50 billion annually on travel and leisure experiences, and they support institutions that embrace diverse messaging and interpretation.[iii] Such institutions also serve as models for other organizations. Consider the case of Whitney Plantation in Louisiana. It is the state’s only plantation-based historic site focused entirely on the lives of enslaved Africans, and its honest interpretive approach has led to consistently high visitation and international media coverage. Whitney’s success has helped turn the standard plantation narrative on its head, and other plantation sites in the region have begun to tell more inclusive stories as a result.

Connecting with Tourism Professionals

Local or Regional Tourism Promotion Agencies or Agents (TPA) or Destination Marketing Organizations (DMO) are among the most direct lines to entering the tourism marketplace. It is the TPA’s main job to promote and sell the region as a travel destination. Make an appointment to see them and share your full event calendar, offer them a tour and an opportunity to evaluate your site, and inquire about a familiarization tour (“fam tour”). “Fam tours” are specifically for tour operators and travel bloggers/writers. They are designed to serve as extended, in-person advertisements for a region and often have a specific theme. Make a case why your museum should be included on these tours; tout your uniqueness, flexibility, and ways you can connect with various themes.

Think beyond the borders of what has traditionally been done and begin to consider what else can be done. Arts, culture, and history connect many different subjects. If the tourism marketplace includes food tours, then offer a history-related program exploring the foodways of your site. Consider a talk on what we can learn from dining and cooking scenes in art. Whether the topic is architecture, wine, or something else, dig deep within the knowledge of your staff and collection to tell a new story. Be forthright and make it clear to the TPA or DMO that you want them to visit and assess your institution. Accept the feedback, listen to their plans for further thematic tours and events, and suggest ways your institution can join in. Whether it is as a star attraction or a smaller supporting attraction, take the opportunity.

Choosing the right partner is not purely a matter of shared heritage; reputation, resources, and reciprocity are equally important. The same logic applied to choosing a board member or advisory group member can be applied to potential partners. Diversifying your organization at all levels is a critical concern. Does the prospective partner recognize that the organization needs to represent everyone in your community? Do this partner’s practices align with your core values? Does your partner have resources you lack regarding staff, facilities, or current offerings that will make programs attractive to diverse audiences? Establishing a relationship that works in tandem for both parties is critical to creating a sustainable partnership.

Investment and Return

There are few paths forward that do not involve shifting scant resources. Most institutions are not going to make a few changes and see their attendance double in two years. The benefit of taking your museum into the tourism marketplace is not solely a matter of increased visitation. Museums help raise the quality of life in communities and promote economic development—more businesses, more jobs, and rising property values. Restaurants, boutiques, and coffee shops all benefit from rising visitation. Local elected officials want to be associated with economic development and increased tourism. These relationships have the potential to yield benefits such as in-kind donations and increased media visibility. Most important may be the good will generated in your own community. The same new content that may draw an audience from abroad may give locals a reason to return or visit for the first time.

The important thing here is to keep moving forward. Remember the words of Star Trek Captain Jean Luc Picard, “It is possible to commit no mistakes and still lose.” Failure is part of the process; do not get discouraged. Evaluate, retool, and try again. There are all sorts of external factors and pressures that impact the tourism industry, many of which are beyond your control. Trying new things means accepting that there will likely be a mixture of both failures and successes. Failure is only final if you stop trying to move forward.

Notes

[i] “Interview with Kenneth Elliot,” Printer’s Ink, Vol. 197 (1941).

[ii] H. Arthur Bankoff, Christopher Ricciardi, and Alyssa Loorya, “Remembering Africa Under the Eaves,” Archeology 54, Number 3 (May/June 2001).

[iii] Fabiola Fleuranvil, “Black Travel Dollars Matter,” Huffington Post, May 23, 2017.

Historic House Museums

Posted on April 12, 2019August 26, 2019 by IHH Uncategorized

Paul Revere House, ca. 1900, showing local children and Filippo Goduti, the proprietor of the cigar company that rented space in the building from 1898-1901. Photo credit: Paul Revere House.

History museums of all types are facing the reality of a society where the meanings of inclusion, diversity, access, and equity are changing; the fact is, audiences are changing, too. The challenge of attracting and welcoming increasingly diverse audiences has proven particularly difficult for historic house museums, which have long been criticized—often with good reason—for having outdated, narrow, and static interpretation. According to an influential critic, the primary reasons people dislike house museums are that they present interpretation that lacks a connection to the present and feature stories of people who have nothing in common with most contemporary visitors.

Public historians and museum professionals have long known that historic sites need to be willing to change their structure, programs, and services in response to the changing needs of their communities. Yet, many have struggled to make these necessary institutional transformations. Encouragingly, solutions to these challenges lie within the very nature of house museums. Rather than focus on what is wrong with historic house museums, this essay explores the potential that house museums hold for telling new stories while making older, familiar stories more inclusive and relevant.

Opportunities for New Interpretations

Historic houses offer a broad canvas for the consideration of a variety of themes and for experimentation with new interpretive techniques. They provide the unique opportunity to share compelling stories in the most intimate of spaces, the home. They can, if allowed, reflect the lives of the many rather than just the privileged few.

While most historic house museums have become known for the tenure of a famous person or prominent family, or as examples of the work of a particular architect or representation of an important style or period, they possess much greater interpretive potential. These structures were built by people (native born, enslaved, or immigrant); they served as workspaces for owners and workers (enslaved or domestic); and, they provided a safe place where closeted lives were lived openly. They were the stage for many of life’s most poignant moments and relatable themes: birth, death, illness, education, foodways, and celebrations. Within the familiar context of living spaces, inhabitants from a wide range of economic situations and backgrounds moved in and out over many years. Although it is easy to fall into the trap of allowing interpretation to be held hostage to the legacy of one person or architectural feature, it is important to explore interpretive options that go beyond the expected. The prospect of doing so is intrinsically exciting and motivating for many public historians and museum professionals. However, if the promise of access to more compelling stories is not incentive enough, or the challenges seem too great, perhaps a more self-serving argument will make the case: interpretation and programming that resonate with a wider audience are simply good for business. Many museums have experienced improved attendance as well as buy-in from the community as a result of efforts to make interpretation and programming more inclusive.

Models of Inclusive Interpretation

There is no question that this sort of change, whether modest or dramatic, takes initiative and commitment. The good news is that more and more house museums are making the effort to reimagine and expand their interpretations; they are striving to find more inclusive stories to share the stage with “the elephant in the room” of the famous family or the institutional tradition of “the way things have always been done.” What follows are some examples of how organizations have changed the dynamic.

From its inception, President Lincoln’s Cottage in Washington, D.C., focused on making the past relevant to visitors. Its mission to “reveal the true Lincoln and continue the fight for freedom” is carried out in its interpretation, programs, and exhibitions, all of which seek “to inspire visitors to take their own path to greatness, and preserve this place as an authentic, tangible connection to the past and a beacon of hope for all who take up Lincoln’s unfinished work.” In this way Lincoln, the person, is transformed from a distant, romanticized hero into a call to action. Programs are offered that explore themes of injustice, division, and the importance of leadership. For example, an exhibition titled “American by Belief” introduces the public to the little-known fact that Lincoln championed policies that offered immigrants a chance to succeed based on the promise of the country’s founding principles.

For some time, the Harriet Beecher Stowe Center in Hartford, Connecticut, has been using its historic house to present and consider themes related to social justice. Its mission — “to preserve and interpret Stowe’s Hartford home and the center’s historic collections, promote vibrant discussion of her life and work, and inspire commitment to social justice and positive change”— makes the structure a container of ideas and thoughts rather than just a receptacle for interesting objects and famous figures. Through a significant reinterpretation effort and a reimagined tour that is described as “a conversational interactive tour where you can participate along with your guide,” all the house has to offer—stories, personalities, artifacts, and Victorian Gothic architecture—is used to promote discussion among visitors about social issues that resonate today. In this way, Harriet Beecher Stowe and her famous novel, Uncle Tom’s Cabin, have been transformed into even more effective tools for exploring the connections between past and present.

Another example of a dramatic shift in interpretive focus is the former Royall House Museum in Medford, Massachusetts. This high-style Georgian mansion was known as one of the finest colonial-era buildings in New England and it was precisely for this reason that the few hundred people who visited the house each year came. The interpretation was centered on the architecture of the home and the lives of the Royall family, loyalists who amassed great wealth in the triangular trade. The most compelling part of the story was the discussion of the lives of loyalists in New England where patriot stories generally rule.

What wasn’t discussed was the fact that the property included the only remaining slave quarters in the northern United States or that the Royalls were the largest slaveholding family in Massachusetts. The museum is now the “Royall House and Slave Quarters.” This name change alone alerts visitors that the story now gives equal weight to both the wealthy loyalist family and the enslaved Africans who made the Royalls’ lifestyle possible. The shift in perspective has transformed interpretation at the site and, along with programming relating the past to current issues, has helped the museum become more relevant and inclusive and has widened its audience considerably. In some ways, confronting the realities of slavery and the slave economy is more surprising in the North than it is in the South. Yet it is a crucial topic to explore and share with visitors.

Strategies for Implementation

Sound simple? Not in the least! When an organization like the Royall House Museum and Slave Quarters embraces the “what if we look into these other stories” epiphany, the true work has only begun. After much debate the museum’s board undertook a strategic planning process that resulted in a new mission and a new name. Careful consideration was given to how to make the case to board and staff, accomplish the necessary research, involve community stakeholders, and finally, how to prepare staff and volunteers to deliver these new stories to a surprised, or even resistant, audience.

What strategies should you employ to begin the process of making your historic sites more meaningful to all people?

Consider all the residents and consider the issues.

An initial step is to begin to give equal value to all the knowable moments in the long history of the home you run: How many families have lived or worked there? Who built the house or worked on the grounds? How might their stories be added to the current interpretation? What are the topics that meet your mission and are relevant to and can benefit your community? It was not a hard stretch for the Paul Revere House to begin shifting its interpretation by re-imagining one room as a reflection of the first owner of the house, a wealthy merchant in seventeenth- and early-eighteenth-century Boston who had at least one enslaved person supporting his lifestyle. Moreover, in the over 100 years after Revere’s departure from the residence, the house served as home to owners, workers, and tenants, many of whom reflected the change in the neighborhood as immigrant populations came into Boston’s North End and rented or acquired property. The stories that unfolded at the site during the mid nineteenth century included those of a single woman named Lydia Loring who supported herself through real estate deals and taking in boarders, and later, the Wilkies, an Irish couple, who ran the Revere House as a boarding house for sailors and had a saloon on the first floor.

In addition, for each resident it is important to consider what was going on in the neighborhood, the country, and the world at the time. How might themes, such as economic fluctuations, war, political or ethnic conflict, slavery, women’s rights and roles, LGBTQ rights, religion, and education, allow you to seamlessly expand your story and relate to how we view the same topics today? These avenues provide additional hooks to engage visitors in ways that go beyond the story of one house, person, collection, or architectural style. This type of analysis also offers different lenses through which to consider the life of even a well-known resident.

Involve your stakeholders and community.

If you are thinking of making a bold change or just a small one, it is imperative to work with your community. Arrange for opportunities to invite community members and key stakeholders to engage in open discussions about your ideas and to solicit their input before any plans are set. You may find you are overlooking some local sources of information, you may have inadvertently and unnecessarily stepped on some toes, or you may discover that rumors about what you are considering may be spreading and causing unwarranted concerns. Early buy-in from informed constituents may help you make the changes you seek. Or, if there are serious concerns or challenges ahead, it is far better to be prepared to address these issues than to be blindsided later in the process.

The Haymarket Project features photographs of the market, vendors (pushcarts and shops), workers, and customers collected over the course of an entire year to document the market. Oral histories reflect the stories of longtime vendors and more recent immigrants who have created a wide-ranging cross-section of cultures at Haymarket. Alyssa “Sina” Chhim came from Battambang, Cambodia, in 1982. She began working at stands and later a shop in the market. Sina got her own stand in October 2014. Photo credit: Courtesy Historic New England

Cultivate meaningful partnerships.

Partnerships, if mutually beneficial, can show that your historic house is sincere about being more open to new ideas and welcoming to new audiences. Since one-time deals rarely produce deep and sustainable institutional change, working with other organizations in the community is essential. Historic New England regularly engages with diverse groups through its Everyone’s History program. One such effort, the Haymarket Project, involved a series of short films, an exhibition, and a publication, which documented the outdoor market’s rich immigrant history. Interviews with longtime Italian vendors, newer vendors from more recent immigrant groups, and customers, along with photographs—all collected over the course of a year—revealed the daily life at the market, changes over time, and the challenges of encroaching development. Through walking tours, which include many of the vendors telling their own stories, this partnership has endured beyond the initial programs.

Research, research, research.

Once you know what story or group you want to explore, you will need to do the necessary research. You may find that suddenly you are seeing things that you missed. A cone of sugar displayed innocently on a table in a kitchen is, of course, evidence of the owner’s sweet tooth but is also evidence of the impact of the slave economy in Paul Revere’s Boston.

Artifacts have multiple layers of meaning depending on what questions you ask. Collections, photographs, and archives have, in some cases, been subject to bias in how they were cataloged, so every effort should be made to look for information in unexpected places.

Jennifer Pustz, author of Voices from the Back Stairs, suggests including the stories of people who are underrepresented in written sources. She advises starting with what little is known and documented about the person in question and being honest about what is not known and why that might be (privacy, social class, etc.). Research about an individual or individuals can, with care, be supplemented with generic information that is appropriate to the period and area.

At Historic New England’s Beauport, the Sleeper-McCann House in Gloucester, Massachusetts, researchers used other sources, such as oral histories, to interpret LBGTQ history when pertinent records did not survive. Where possible, reach out to the descendants of the people, including servants and workers, who called your property home. You will most likely see them surprised and then thrilled that you care about their family story. The Revere House reached out successfully to the family of F.A. Goduti, who ran a cigar store in the house, after one of his relatives recognized him in a photograph in a display.

Archeological collections and reports along with newly initiated investigations provide important information. Excavations at the Royall House Museum and Slave Quarters proved a treasure trove for reinterpretation, while similar investigations at the Paul Revere House provided insight into the lives of the immigrants who called the property home during the nineteenth century. Find ways to include interns in new research. Over the years the Paul Revere House has not only encouraged interns to do research on the various immigrant groups that lived in the neighborhood, but also published their work as articles in its newsletter.

Seek assistance.

If the topics that emerge take you into unfamiliar territory, seek the assistance of trusted scholars or museum colleagues. Be mindful to include Native American scholars or specialists if you are researching your site for connections to indigenous peoples. The same holds true for research pertaining to racial, ethnic, sexual, and class identities as well as religious groups.

If board members, staff, or volunteers don’t understand the value of fleshing out the stories connected to either your famous moment or lesser-known episodes, include them in the process. Use strategic planning to explore the opportunity to reach new audiences with a new vision. Reach out to other house museums that have had success in making changes and ask for advice.

Build staff and board buy-in.

It is important to ensure that your board and staff reflect the community you serve. This kind of change requires institutional will. To involve people with your historic site, you may need to first show good faith by taking some programmatic risks in order to convince your community that your organization is truly embracing change. We are not saying this is easy and it does take time. In addition to including different racial and ethnic groups, welcoming new voices to the board or staff also means being more cognizant of age, gender, sexual orientation, and/or people with differing abilities. There are resources out there to help; MASS Action, is a central point for resources, learning, and communication between institutions engaging in promoting diversity, inclusion, equity, and accessibility. Its toolkit offers resources for use in creating greater equity within the museum field.

Visitors respond to seeing diversity in staffing. This shows that the organization reflects multiple perspectives and is open to a range of ideas. Historic New England advertises staff positions and internships in both traditional outlets and non-traditional sources. The organization offers paid diversity internships to students of color to encourage them to pursue careers in the field by promoting the program to schools and universities with substantial populations of historically under-represented and underserved students.

Conclusion

If historic house museums want to be relevant, inclusive, and diverse, they need to diversify their boards and staffs and work closely with their communities. House museums need to step back and look at the stories they are telling and the ones that remain unexplored. Whether at the Paul Revere House, where many of the changes have been real but subtle; or the Harriet Beecher Stowe Center, where a change in interpretive techniques now invites discussion; to the major change at the Royall House and Slave Quarters, which now gives equal weight to the interpretation of the enslaved population and the wealthy loyalist family: all have produced richer, more compelling stories. These varied tales of human experience offer visitors from all walks of life, ethnic backgrounds, educational levels, and lifestyles a way to see themselves in both the lives of the famous and of the less well known.

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

The Growth of Digital History

Digital Collections

Teaching and Learning

Digital Exhibits and Publications

Collaborative Digital Public History

Computational Analysis

Challenges for the Field

Notes

Suggested Readings

Author

Historians’ Use of Material Culture

Witnessing Objects

Multiple Contexts

How to Analyze Material Culture

Notes

Suggested Readings

Author

Historical Perspective

Connections to Anti-Racist Projects

Effective Models of Civic Engagement

Conclusion

Notes

Suggested Readings

Author

Dialogism and Shared Authority

Field Research

Archives

Exhibitions and Public Programs

Support at the State, Federal, and International Levels

Conclusion – Public Folklore, Public History, and New Horizons for Heritage Collaborations

Notes

Suggested Readings

Author

Humanities Relevance

Key Questions

Historical Background of the National Endowment for the Humanities

Creating Humanities Councils

Multiculturalism and the Culture Wars

Civic Dialogue

Broadening Audiences

Re-defining the Humanities Scholar

Conclusion

Notes

Suggested Readings

Author

Historical Background

Changing Interpretation

Language

Sources

Connecting with Descendants

Notes

Suggested Readings

Author

Constant Ambassador

Balancing Stewardship and Visitor Experience

Telling Complete Stories is Good Business

Diverse Audiences Matter

Connecting with Tourism Professionals

Investment and Return

Notes

Suggested Readings

Author

Opportunities for New Interpretations