I recently had the opportunity to attend the Gigidoowag Ziibiik (Rivers Speak) Community Play. This fantastic project was the culminating event of Thinking Rock Community Arts‘ efforts to engage community members in story telling and art making. Since 2013 Thinking Rock has involved over 1500 individuals in hands-on making and storytelling with an emphasis on reflecting on local rivers and waterways. This initiative also worked to create spaces for cross-cultural conversations and involve both Indigenous and settler communities.
The Rivers Speak play included over 30 cast members of all ages and was held on the traditional pow wow grounds of Misswezhaging (Mississaugi First Nation). This community art project was a joy to see come to fruition. The play was based on the stories, oral histories, and memories collected by Thinking Rock since 2013.
The play intertwined settler and Indigenous perspectives on water, community, and family — it followed Marie (settler) and Ira (Indigenous) community members who lived locally but passed away within recent years. The play was guided by two local elders and the narration was a mixture of English and Ojibway. It also included audience participation components – for example the audience walked through an outdoor living stage and were invited to participate in a round dance at the end of the play.
It was an extremely powerful experience to participate in as an audience member and it was beautiful to see such a nuanced story come together based on community narratives and memories. The work undertaken by Thinking Rock is a great example of community engaged history, community arts and participatory story building. I’m looking forward to seeing what projects Thinking Rock tackles in the future.
Amy’s presentation focused on her experience engaging with the Art + Feminism Wikipedia community and her work organizing edit-a-thons at the AGO. This was an excellent webinar and provided a lot of good advice for folks interested in using Wikipedia as a form of community activism, organizing, and outreach.
Next week’s webinar will focus on the basics of Wikipedia editing and how to bring the skill sets of public historians and GLAM professionals into Wikipedia. Join us at 2:00 pm ET on July 26th.
Reuss’ article incorporates comments from Jay Jones, the current president of the Children of Shingwauk ALumni Association and myself. Jay and I both discuss the unique history of the Shingwauk Residential Schools Centre and the important of Indigenous community perspectives in managing collections. Jay and his entire family are an inspiration and I am constantly grateful to be able to work with them through my involvement with the Shingwauk Residential Schools Centre.
Rosethal argues that “queer public history projects can utilize cities as living laboratories for the exploration of the queer past” (p. 43). When discussing the history of urban environments and marginalized communities looking at places of past activism, past conflict, past meeting/social connection venues can be hugely powerful. Similarly community experiences of erasure of flourishing can frequently be tied to physical spaces. Rosethal uses the examples of the Make Roanoke Queer Again bar crawl and the Southwest Virginia LGBTQ+ History Project of examples of community history rooted in collecting, preserving, and sharing queer histories.
I loved this article’s emphasis on the idea of queer history being connected to physical spaces, geographic places, and as a lived history. In many communities queer history has gone undocumented and at times is seen as non-existent or as irrelevant. Grassroots activism and community based history initiatives are one of the many ways to document queer pasts and realities – and I think that acknowledging the diversity of queer* experiences and histories is something that is hugely important when creating local history narratives. Rosethal’s article is well worth the read if you’re at all interested in community based public history or queer history interpretation projects.
I’ve written previouslyabout my use of Wikipedia as an outreach tool for the GLAM sector and the possibilities of connecting archives to users through Wikipedia. I’ve also been thinking a lot about using Wikipedia as a form of awareness raising about Indigenous history, marginalized communities, and women. Many people have written about the systemic under representation of women and minorities on Wikipedia. Given that today is International Women’s Day I wanted to talk a bit about women, Wikipedia, and my personal approach to editing.
There are a handful of really great initiatives that encourage focused editing to increase female representation on Wikipedia. For example, the WikiProject Women in Red initiative aims to turn red links (names/topics without Wiki pages) into blue links. The Women In Red initiative focuses on women’s biographies and works by women and hosts theme months where they focus on specific subsets such as women in science, Indigenous women, women in academia etc. The project has some resources for new editors and an ongoing work list if you’re interested in contributing.
My other favourite women’s oriented Wikipedia project is the Art+Feminism initiative. Art+Feminism aims to encourage more women to be engaged in editing and to increase and improve content relating to feminism and the arts. Art+Feminism has a ton of great resources (including a really well done video series) that can be used to introduce new editors to the basics of Wikipedia. The project page also has a lot of advice on hosting an edit-a-thon and for community based organizers. I used a lot of these resources when thinking about organizing the first edit-a-thon on campus in 2016.
Personally, I’ve being trying to be more thoughtful about what pages I create and contribute to. Wikipedia can be a huge rabbit whole and for someone who has a desire to ‘fix all the things’ I can sometimes unintentionally spend hours editing. But my time is finite and I want my edits to be meaningful. I’ve actively being trying to contribute to and create pages that relate to Indigenous communities and more specifically to Indigenous women.
Specifically, I’ve been working on cleaning up the Missing and Murdered Indigenous Women page which still needs a substantial amount of work (Read: please contribute!). Similarly, I’ve also being contributing to the Walking With Our Sisters page, and the Aboriginal Healing Foundation page. In terms of biography pages I’ve recently tried to focused my edits on the Indigenous women who have inspired me and who’s academic work has been essential to me rethinking my approaches to scholarship and relationship building. These women matter. They are doing hugely important work that deserves to be acknowledge. Some of the pages I’ve worked on so far have included Christi Belcourt, Shirley Fletcher Horn, Gail Guthrie Valaskakis, Madeline Dion Stout, Eve Tuck and others. I’ve also started to think about how I can contribute to pages related to queer*, trans, non-binary, and 2spirt folks as these are communities which are also vastly underrepresented on Wikipedia.
During a recent workshop on active archives and archives in the classroom my co-presenter brought up the idea of using self-location as a starting point for talking about residential schools and reconciliation. In subsequent days I’ve had a few conversations with colleagues about the value of using self-location as an instruction tool and how it can be used in teaching history.
The fact that the university I work at is located on the site of two former residential schools can deeply shape how conversations about place unfold. The history of the institution is directly tied to the legacy of residential schools. How students, visitors, and faculty interact with spaces on campus today says a lot about how the site evolved from a residential school and the fact that the physical space has tangible connections to the past. How people interact with campus history can be emotional, triggering, and challenging. But we need to have those difficult conversations and talk about how the legacy of residential schools interacts with the space we occupy as an institution.
Self-location can be a simple but nuanced a way to discuss how individuals came to be in a place, connections to a physical space and concepts of community. Where did you come from? How and why did you come to this place? What is your relationship to this place? How do you define community in relationship to this place?
In terms of reconciliation discussions about self-location can be a starting point for conversations about land, marginalization, and colonization. It can also help in the acknowledgement of what background experiences are being brought into a dialogue. This is also a great way to start conversations about local history, community history, and Canadian history more broadly. I could also see self-location discussions being shaped to fit students at a variety of education levels depending on how the conversation is framed.
Have you used the idea of self-location as discussion tool before?
My most recent post, “Community Driven: Thirty Years of Science North” can be seen over on Activehistory.ca. The post looks at the history of Science North, its connection to Northern Ontario and the community roots of the organization.
Morning North recently featured a segment on the facebook page “Sudbury’s Fine Past & Future Let’s Reminisce.” The page aims to share photographs and memories of Sudbury. The page has over two thousand likes and over 50 photo albums focusing on all aspects of Sudbury history including theaters, hospitals, streetcars, and neighborhoods. The success of this historically focused initiative surprised me, I expected to see a page with lots of content added by a small handful of contributors and little discussion. Fine Past & Future seems to have an active and dedicated community of users and contributors who actively contribute and comment on photographs.
What intrigued me about the Morning North Interview of the page founder, was the comparison of the page to an archive. When asked if she thought the page was like an archive Church-Beaudoin indicated that she thought it was something different and that archives were really only for research and not designed for sharing photographs for those with just a casual interest in the past. [Full disclosure: I almost started telling my car radio the many virtues of archives at this point.] A facebook page is definitely not an archive in the traditional sense. I suppose one could argue that this particular collection of photographs represents a snippet of a personal collection or a personal archive. Regardless, the comparison of a collection of photos to an archive isn’t what bothered me. The relegating of archives to serving only professional researchers is what didn’t sit well in my mind.
Archives do a lot more than merely serve academic researchers. Archives help preserve the heritage of communities and aim to share that preserved heritage with the community. Many archives have started using social media in a way similar to the Fine Past & Future page–to share photographs and gain user generated metadata about unknown images.
Archives also undertake the preservation of physical and digital content. That user generated metadata is being preserved by archives and not merely left up to facebook to keep safe. Those physical photographs of community landmarks, historical buildings and community gatherings are being preserved in acid-free sleeves and environmental conditions that are designed to limit deterioration. Yes, archives have traditionally been the domain of academic researchers. But genealogists, casual researchers and community historians are all welcome in many community archives. Many archives have created finding aids specifically to help with genealogy research or have reading rooms focused on local history. The users of archives are just as diverse as the content held by the archive. Archives need to continue to promote themselves, their services and their collections to the general public. Photo Credit: Boston Public Library
Part of my job this week included a number of ‘other duties as assigned’ tasks. One of such tasks included assisting with cleanup of the Residential School cemetery which is on site where I work. Since I like gardening this was actually a nice afternoon break one day.
This particular cemetery was in use from 1876 to around 1970 and has staff, students, and members of the Anglican Church buried there. Following the closure of the Residential School on the site, the cemetery fell into a state of disrepair and neglect. Today the cemetery is well looked after, however years of poor maintenance and weather eliminated all the wooden markers in the cemetery and many of the stone tombstones are in rough shape.
Overgrown weeds, mossy broken tombstones, missing grave markers, and unknown boundaries are characteristics of cemeteries throughout Canada. Upkeep of no longer used or unregistered cemeteries have a tendency to become neglected over time. Additionally, the very nature of grave markers and tombstones – outdoors and exposed to the elements – make them susceptible to premature damage and deterioration.
Some cemeteries are well documented and the loss of a marker or the fading of a stone inscription isn’t a complete loss of burial information as the plots have been documented by the cemetery. However, even when burial plots are well documented often the actual inscriptions on tombstones aren’t formally recorded. Similarly if a municipality doesn’t (or didn’t) keep accurate records of burial plots if a wooden marker rots or the inscription on a tombstone fades, the information on who was buried in that location is lost.
For example, the Residential School cemetery where I work no longer has any of the wooden crosses which marked the majority of the student graves. The loss of markers was a huge loss as no formal records noting burials or plot locations have been located for this cemetery. As with many Residential School cemeteries, the number of students buried and the names of all the students buried in the cemetery are unknown.
Cemeteries and grave markers can provide an abundance of genealogy and historical information, but only if they are well documented or preserved. So what about those crumbling tombstones and loss of information through deterioration? There are a variety of different preservation tools that can be used by municipalities and other interest groups to preserve the historical information found in cemeteries.
Document existing gravestones, especially those which are made of wood or other elements which are very susceptible to rot and other forms of rapid deterioration. Gravestones and inscriptions can be documented by using photography and written documentation.
Organize and keep accurate burial records. This might be employing an archivist to organize existing records relating to the cemetery. An archivist can help provide order and structure to boxes of unused records. This organization will help make the records more accessible and searchable for researchers.
It is possible to clean stone tombstones. This is typically undertaken to remove moss, dirt, and other surface growth. However, I would recommend looking into a professional providing this service (or at very least providing training on how to go about the cleaning), as it is possible to damage the stones if you use abrasive products or tools.
If you are interested in searching out ancestors or information about a particular cemetery in Ontario, you might want to begin by using Ontario Genealogical Society’s Ontario Cemetery Ancestor Search. A list of the cemeteries which have been indexed by the OGS and are included in the Ancestor Search can be also be found online.
Last week I attended a presentation that was part of a community commemoration event. The lecture touched on the history of a minority community one, that the speaker was not part of. Many of the audience members were part of this community and were offended by the approach the speaker took to ‘their personal history.’ Since this lecture I’ve been struggling with the presentation content, audience reaction, and the gap between academic and public conceptions of history.
I’m sure the audience outrage at the event wasn’t a unique experience. Many communities –women, indigenous people, racial groups, and the LGBT community, etc — have had the history of their communities explored by ‘outsiders.’ This type of research is far from inherently bad, it has the potential to create bridges and provide new insight to research topics. However, cultural sensitivity and awareness are crucial to this type of work. Without awareness and understanding, historians can easily tread into unwelcome ground with communities.
The nature of academic publishing and conferences can cause academic historians to miss opportunities of engagement with the community who’s past they are researching. Additionally, it is entirely possible that during the composition of a research paper an academic historian spends numerous hours on archival research and doesn’t ever visit or speak with the community they are researching. This approach completely ignores the value of oral history and community resources. It also disengages historians from the general public.
Back to the previously mentioned outraged audience. Was the academic wrong to take a new approach to an accepted past? Of course not. Was this community commemoration event the proper place to address this approach? Possibly not. A number of audience members thought the presentation offensive and some considered it outright racist. Had the audience been composed of academics the response would have most likely been completely different and not contain such an emotional response.
The very nature of public history involves sharing the past with the general public. So, how does one bridge the gap from academia to public forum? In my mind, community participation in all stages of research is key. Knowing and reaching out to your audience/community can help bridge the academic-public gap.