In conducting my thesis research, I recently came across a quote that really stood out to me and that I think museum professionals can agree on: “The most promising innovations in museums’ relationships with communities are coming not from the largest, oldest, and best-funded institutions, …
Often when a museum is dealing with tight margins, dropping interest from local visitors, and growing infrastructure concerns, they are inclined to draw inward, hunker down, and try to weather the storm by protecting the visitors, donors, and physical spaces they need to survive. Unfortunately, …
The American Land Museum: Places as Cultural Artifacts
Curatorial Innovations Lecture.
Free and Open to the Public.
Menschel Hall, Harvard Art Museums, 32 Quincy Street
Wednesday, April 17, 6:00 pm
Matthew Coolidge, Director, Center for Land Use Interpretation
The Center for Land Use Interpretation explores how land in the United States is apportioned, utilized, and perceived. Through exhibitions and public programs, the Center interprets built landscapes—from landfills and urban waterfalls to artificial lakes—as cultural artifacts that help define contemporary American life and culture. Coolidge will discuss the Center’s approach to finding meaning in the intentional and incidental forms we create and also talk about the Center’s efforts to develop the American Land Museum, a curated selection of locations across the country that exemplifies our relationship with the American landscape.
Matthew Coolidge is Founder and Director of the Center for Land Use Interpretation (CLUI) in Los Angeles, a non-profit research and education organization founded in 1994 that is interested in understanding the nature and extent of human interaction with the earth’s surface, and in finding new meanings in the intentional and incidental forms that we individually and collectively create. He has a background in contemporary art, architecture, and film, and studied environmental science as an undergraduate at Boston University. He has been a teacher in the Curatorial Practice Program at the California College of Art, and has lectured and worked with students at universities around the U.S. and abroad.
Free event parking at the Broadway Garage, 7 Felton Street
Presented by the Harvard Museums of Science & Culture in collaboration with the Harvard Art Museums and the Harvard Graduate School of Design
This post was written in collaboration with second year Museum Education M.A. student Taylor Fontes When moving to the Greater Boston Area to pursue my Masters degree in Museum Education, I made a hard decision. I chose to continue working in restaurants (a job I’ve …
“We can’t change the past but we can change history.” -Dr. Kymberly Pinder On Friday, March 29th, I attended Tufts University’s one-day symposium, “From Monument to Memorial: Space, Commemoration, and Representation in America Now.” Organized by the Department of Art and Art History, the symposium …
Back in January, we mentioned that Chicago’s Field Museum had recently announced a major overhaul to their Native North American Hall. The exhibit largely dates back to the 1950s, and is sorely in need of cosmetic updates to their displays and better interpretive labels. However, the most serious issue with the current exhibit is its treatment of Native Americans as people from the past, instead of peoples with varied and traumatic pasts that still exist today, playing a key role in some of the most complicated issues facing the United States and the rest of North America now. The new exhibit is being undertaken with input from a variety of indigenous stakeholders and will . include contemporary depictions of Native Americans and rotating displays to continue telling better stories. The museum is also working to increase the number of indigenous people on their staff.
I visited the Field Museum in 2017, shortly before they closed the hall for the renovations. The space was clearly in need of attention, featuring collections of objects with little or no context for who owned them, or how they were used. The Field has one of the most robust collections of Plains tribes in . the world, yet I found little indication of what separated Cheyenne from Araphaho or Cree from Sioux. However, I did see reason to have hope for the hall’s future, because I was there during “Drawing on Tradition: Kansa Artist Chris Pappan,” which ran from October 29, 2016 to January 21, 2019. This interim exhibit changed the way visitors thought about the original contents of the hall, while also dispelling the trope of the “vanishing Indian,” showing modern indigenous art that draws on historical native art practices.
The exhibit, a mixture of prints, drawings, and video/sound pieces, often laid the new pieces directly over the vitrines full of decontextualized native objects via transparent overlays. New interpretive labels were also used that referenced both the new pieces and old, bringing them together in a dialogue. The effect was that of literally rewriting history. It was exciting to feel the space come to life through the vivid artwork of Chris Pappan, and it inspired questions about what it means to have the history of people frozen in time, without room for input from the people depicted. It will be exciting to see how the Field tells these stories in a more permanent fashion when the new exhibit opens in 2021. I suspect we will see more of this concept of the “overlay” employed as a method that tells a more whole version of history without erasing previous mistakes.
This method is being employed now in another major natural history museum. The American Museum of Natural History in New York has recently unveiled an update to their infamous dioramas in the Theodore Roosevelt Memorial Hall. The diorama, built in the 1910s, supposedly depicts a meeting between Lenape tribespeople and Dutch settler colonists, including Governor Peter Stuyvesant, but it is riddled with inaccuracies and promoted racist and hegemonic visions of history. Encouraged to make changes by both internal and external forces, including Decolonize This Place, which has been protesting at the museum for several years. Rather than remove the dioramas and thus hide the museum’s complicity in promoting racist interpretations of American history, the museum has chosen to reinterpret the diorama with labels laid directly over the glass. The new panels correct wrong information, such as what the Lenape would have worn to such an important meeting, and posit important questions like, “Where are the Lenape today?” These corrections are important for teaching visitors who are not experts in the content that previous interpretations had an agenda and advanced stereotypes about indigenous people that have assisted in legitimizing state-sanctioned violence against them since the founding of the American colonies.
The use of transparencies and edits is a useful way to provide context and right interpretive wrongs without removing the wrongs. In preventing institutions from, essentially, deleting their tweets, we can both remember what was previously permitted as acceptable and hold institutions accountable while learning new material. These overlays are a powerful tool for both institutions and marginalized peoples and can be deployed in a number of contexts.