Triangular tensions: style, substance and openness

Triangular tensions: style, substance and openness

Style versus substance.

An old debate that is especially important to those presenting cultural, heritage or scientific ideas beyond expert communities. Even if you are very familiar with this stuff, indulge me while I sketch a little caricature.

Some people cling to the notion that as long as the substance – the core idea, the intellectual meat – is solid that style, presentation, tastefulness simply do not matter: if people are sufficiently interested they will do the work necessary to consume the material. Hence, the classic academic journal: dry, formal, deliberately unemotional and with some of the most eye-wateringly ugly graphic design and layouts you will ever see. Standardised presentation is seen to level the playing field and prevent ideas being oversold.

At the other end of the spectrum (typically) are television, games, toys and so on. These may be loosely inspired by a notion drawn from academia (Pokemon owe a debt to Darwin) but are often casually panned as having no depth. Dismissed as being shallow mimicry of their inspiration and little more than fluff, requiring nothing of their audience but passive, slack-jawed ingestion.

Each of these extremes are built on the false idea that it is worthwhile to separate our intellectual pursuits from our embodied, emotional and narrative experiences. In the former case this is due to a sense of rarified idolisation of abstract thinking as the only consistently valuable mode in which to understand the world (the legacy of Plato’s ‘Realm of Ideas’?). In the latter case, the motivation is simpler – mass appeal equals mass market – feed a simple set of desires with the most effective material. Examples that counter each of these extremes abound – in fact, the entire fields of applied and fine art powerfully demonstrate the falseness of the distinction. More pedagogically, we have illuminating data visualisations, the finest, holistically designed museums or joyfully, explorable maps of historic place-names.

Human engagement is nearly always most powerful when it works across this spectrum – on hearts and minds at once. In the museum sector this could be ultimate goal – to share a little rarefied, specialist knowledge in such a way that it is remembered with pleasure. I like to think we’re getting pretty good at it – there is nothing better than the sense that you are being led competently and empathetically through a complex and detailed subject by an expert. I tell student archaeologists– creating public presentations of their first ever excavations – that they are chefs: their fieldwork created an array of ingredients, now they have to make them delicious.

What then of openness? Well, first of all let me clarify that what I’m talking about is the whole myriad of projects and movements loosely collected under the banners and ideologies of Open Source and Open Access. Projects which involve not only the end results but works-in-progress (code, articles, content of many kinds) to be be witnessed, understood and even altered by all who have the inclination to do so.

This openness offers what I think is a new aspect to the old style/substance debate. Generally, there is still a fairly hard boundary between creators and consumers: the academic book or article was the product of a research process that took place behind closed doors and even the most deconstructed reality TV has little of the creative process exposed. Museum sector products – exhibitions, popular books, shows, websites – are also generally created by small, specialist groups with, at best, the consultation of a select community of consumers. Audience research generally takes place as a separate component before or after the creative process.

For academia I think arguments are really gaining force on the side of open access – not only of research products but of research process (I wrote more academically about this amongst archaeologists – long version in my thesis). Fantastic projects such as Shaun Graham, Ian Milligan and Scott Weingart’s public digital history book: The Historian’s Macroscope , research-oriented blogs in science and elsewhere are helping lift the lid on academic thinking. I’m well aware that there’s still a long way to go, but for me the benefits are very clear: fundamentally, and most obviously, transparency. The social effects are also worthwhile: increased dynamism, connectivity and the blurring of boundaries between expert communities. Scholars are realising how much their practice, quality control and even ideas were dictated by 20th century publication media. In the shift away from this falsely-levelled playing field, thinkers are reflexively engaging in the new problems the transition entails.

What then of works intended for wider audiences, for non-experts, for people who have never encountered a topic, want a moment of inspiration and then will get on with their lives? What does open production practice have to offer them?

Champion of public science Neil deGrasse Tyson:

A soundbite is useful because it triggers interest in someone, who then goes and puts in the effort to learn more. Take the moment to stimulate interest, and upon doing that you have set a learning path into motion that becomes self-driven because that soundbite was so tasty- why do you think we call them bites?
Neil deGrasse Tyson – being the best he can be. Source – Full presentation

This quote isn’t really about brevity: there is huge value of starting at the end (or, perhaps Homerically in medias res) of a story.

While academic exposition begins with aims and hypotheses then progresses through to conclusions, any headline-writer will know to start with the hook:the stylish presentation of something wondrous – provoking curiosity. This curiosity can then be sated with information, the wondrous factoid, conundrum or sensory experience can be contextualised, built upon and explored.

I’ve already argued for the openness – or permeability – of the online resources museums create. Having openness here allows people’s ‘learning paths’ to progress freely – it breaks down the hard boundaries between experts and non-experts. However, permeable resources are one thing, open production processes are a much bigger challenge. Not least psychologically – I’ve been writing this post in fits and starts for nearly four months – never quite ready to expose it before a basic sense of completeness.

It would be a major shift for a museum to simply ask its users/audience: what should we do next? Or even, to open up – in the germination stages of a project – the planning documents, meetings and musings of its various experts. Followed, by public, documenting of the precarious and pragmatic decisions that lead to funding, design and production. What museum, in today’s fragile cultural sector, would be mad enough to take on these risks?

We tend to expect a big launch, premiere or unveiling of any new – secretly created – project. These ingrained cultural patterns that are often unquestioned but the drama and delight they cause is real. There are genuine questions – as in the reflexiveness of open research processes – that need to be asked when trying this. If museums want to engage in new ways they need to be bold. Perhaps, despite the positive elements of old methods that will be lost, some experiments need to be made. The tensions between openness and production – stylish and substantial – need to be explored in practice. Who is going to take the plunge?

historyworks.tv post: The herd, the crowd and the forum – Real participation online

historyworks.tv post: The herd, the crowd and the forum – Real participation online

This post was commissioned by and written for historyworks.tv. They have generously allowed me to syndicate it here.

In 1832 philanthropic publisher Charles Knight exalted working-class readers of his Penny Magazine to visit and appreciate the British Museum:

“[H]ere there is nothing to pay. Knock boldly at the gate; the porter will open it … Go on. Do not fear any surly looks … You are upon safe ground here. You are come to see your own property. You have as much right to see it, as the highest in the land.”

The Penny Magazine of the Society for the Diffusion of Useful Knowledge 1832 p 14

It still thrills me to read this strident Victorian call for participation in cultural and natural history at a museum: we must not forget that, though society is utterly transformed, egalitarian advocates for museums are far from new.

Unfortunately, Knight goes on to remind his audience not to touch, talk loudly, ask questions or take children under eight years-old.

We have definitely come a long, long way to improving museum experiences but, given contemporary expectations, are our means of creating participation and diversifying audiences genuinely better than those in the 1830s?

At a push, I think the answer is; probably. But there is still plenty to learn and plenty to be done to improve how participation works in the arts and heritage (I use ‘museum’ as shorthand for the range of institutions in the sector). Building on Mia Ridge and Helen Weinstein’s post, I want to introduce some concepts that I think are key to successful participatory projects and warn of some potential traps. I’ll throw in as many links as I can, but I hope to be accessible rather than an exhaustive reference.

Participation traps

The sense of losing control felt by museum staff and leaders when creating fully participatory projects is well acknowledged (Daniel Spock on museum authority). There are also potential traps that projects may encounter due to a misunderstanding of their audiences:  which can lead to audiences disengagement with experts, on one hand this comes from too much deference and on the other, through rebellious disrespect. These can be most clearly explained with traditional face-to-face examples and then I’ll explore the added complexities of moving online.

Disengagement through deference

“But you’re the expert!? You tell me!” – Every keen, egalitarian, museum expert who has tried to engage a visitor with questions about an object has encountered this attitude. There are many visitors and online users who struggle with their confidence at openly engaging with cultural material: If the anointed expert from an august institution is claiming not to know the answers, what hope is there for the visitor encountering an object for the first time?

For me, these moments encapsulate a huge amount about the shifts taking place in museums around participation. They are small, symptomatic examples of issues around how museums are perceived, their social roles, the nature of the ‘casual visit’ and the thorny problem of whether museums exist to provide answers or to create questions.

Fundamentally, this issue is about an unproductive attitude to, or perception of, authority. In this case, people’s sense of exclusion from the expertise leads to undue deference. In other circumstances, reactions to that sense of exclusion can be more volatile.

Disengagement through disrespect

Museum projects, open to community comment and interaction, come with inherent risks. Given the opportunity to participate in a museum project, not every individual finds it in themselves to show the respect and care for others that is being extended by the museum – or the deference discussed above.

Online it is frustratingly easy for unhelpful or irrelevant dialogue to dominate. This has even led to an informal maxim ‘Don’t read the comments!’ explored by anthropologists. True ‘trolls’, however, are rare and as the maxim shows, most readers will identify and ignore negative comments. Also, there is plenty of simple advice on dealing with trolls on a personal and institutional level. However, its also worth noticing that those making the comments clearly feel that their views are far from trivial and gain some satisfaction from simply posting them: there is a spectrum between misinformed, well-intentioned irrelevant contributions and the rare examples of truly psychotic ranters. With the right tools and community, users in the former group may be brought around to learning respect and fully engaging. Their abrupt rejection of politeness, good intentions or the validity of the host-sites expertise is the inverse of the undue deference discussed above.

 Avoiding trolls, fostering respect

Fundamentally, the ‘culture’ of any online discussion space, can be (partly) shaped through architecture – like real-life space. Therefore, by creating the tools and resources that attract engaged users and cultivating respect, a site’s operators can do a great deal toward shaping positive interactions. For example, the Mumsnet’s forums, though infamous for their judgemental attacks on celebrities en masse, generally have users who are respectful of one another and keen on providing informative or honest opinions. On Mumsnet anyone can read the forums but only registered users can post. This barrier (user accounts) is well used in this circumstance to ensure that those wishing to participate have made a small investment, are accountable and have signed a user agreement.

Respect, as we all know, has to be mutual. Building it into online participation requires respect from the museum of its users to start with. It’s worth noting that, despite the best intentions, it isn’t always felt by participants: even in face-to-face projects. In Whose cake is it anyway? Bernadette Lynch warns museums of ‘empowerment-lite’ in which tokenistic participation is used to further institutional aims. Rather than respected, community members may often feel used – avoiding this is crucial to projects at any scale, and the only hope for preventing this is to design and manage the framework and it’s initial interactions as equitably as possible.

Shared authority: experts as facilitators

A myriad of outstanding projects exist demonstrating how participation – from square one – can not only increase access, but change attitudes to the arts and heritage. Two offline-focused projects provide core lessons in this context: Waulud’s Bank in Luton and theHomeless Heritage project.

Luton Museum staff were confronted with a problem: a visually unexciting Neolithic henge (stone age earthwork contemporary with Stonehenge) in the middle of a mixed residential area and, in their stores, the finds from the henge’s 1890’s and 1950’s excavations. Rather than simply take the collection and repackage it, stick a sign by one of the footpaths or let the collection gather dust, the team engaged a local year 9 (13-14 year-old) geography class to produce their own designs for a low-cost exhibition and resource pack. They engaged the students as equals and co-curators and avoided fixed ideas of the output (a risky thing on a grant proposal!). Further, they performed a reflexive assessment of the project in summary and detailed evaluation reports. These resources add sustainability to the project at a strategy level, while the exhibition’s re-use keeps refreshing the outputs.

Mike (left) and Rich take a break during Homeless Heritage excavations in York. Student archaeologists and homeless archaeologists working as partners. Credit: Homeless Heritage Project

Mike (left) and Rich take a break during Homeless Heritage excavations in York. Student archaeologists and homeless archaeologists working as partners. Credit: Homeless Heritage Project

The Homeless Heritage project has engaged people almost never reached by arts or heritage institutions; those perhaps least likely to feel welcome or confident in a traditional museum. The project has facilitated homeless people to document their own heritage through mapping, excavation and curation of objects – from crisp packets to 17th century pottery. The project made its participants into experts in homelessness and placed their accounts on equal footing with other historic accounts of their cities (Bristol and York). After initial invitations, participants were given a significant voice in the research agenda of the project at all stages. This inevitably led to tensions but much of the project’s real worth came from the honest discussion of these. The project cumulated with academic articles, on which the homeless participants were given equal author credit, several films and two temporary exhibitions.

Despite their successes on shoestring budgets, it is hard notto notice that both these projects were driven by charismatic, enthusiastic specialists with the courage to challenge norms (Timothy Vickers and Rachael Kiddey respectively). Passion and energy are difficult to extend and maintain beyond projects of this size and we need the lessons from such forerunners to be embedded in wider practice before real participation can be scaled-up across arts and heritage institutions.

Moving online: Crowdsourcing myths

Crowdsourcing has emerged in the last few years as one of the most hyped elements of the social web. Conceived in corporate circles as outsourcing to the crowd – in which the crowd are online and have minimal connection to the host – it is best suited to accomplishing tasks with a high volume of repetitive steps that can be easily distributed amongst a huge ‘workforce’.

Though it may be used to perform tasks – such as tagging documents with author’s names – hosts may be more interested in user’s ideas or creations and the results might be used to shape marketing or product development. It is concieved of in the service of a commercial goal, rather than for user’s benefits.

Image of the Mechanical Turk from a copper engraving by Karl Gottlieb von Windisch's (1783). Public Domain - Source

Image of the Mechanical Turk from a copper engraving by Karl Gottlieb von Windisch’s (1783). Public Domain – Source

This brings us to another bit of history: the Mechanical Turk. This chess-playing automaton wowed Europe and America, beating all challengers. However, it relied on clever cabinets to hide chess masters that would operate the machine: a hoax! In 2005, Jeff Bezos of Amazon.com took the name (www.mturk.com) for an online service that would connect big businesses with thousands of human brains to perform repetitive tasks not yet solvable by computers (categorizing complex images, writing captions and so on). ‘Artificial artificial intelligence’ is the slogan that captures the process very well. Google’sreCAPTCHA service which provides website security whilst digitizing books operates at a similar level.

Online ‘Participation-lite’?

Both services are object lessons in using the web to create and maintain distance from users whilst using their skills for a central, controlling institution. It is the most shallow and tokenistic form of participation and the opposite of what many museums intend. However, its outputs are easy to anticipate, measure, use and build upon – for those not wanting to take risks when planning online participation it can be tempting to limit the scope for interactions.

For example, the British Library have crowdsourced the georeferencing of scanned maps (BL Georeferencing project), the Bodleian have a project describing musical scores (What’s the score?) and the V&A are doing well with a project allowing users to select better images for their online catalogue (V&A crowdsourcing).

However, none of these projects allowed users to engage one another. Indeed, they limit users engagement to a single process with the material and are completely determined by institutional objectives. The projects’ values should not be underestimated but neither should they be over-hyped as fully participatory, if the participants have no voice in the shape of the project.

These, etter projects can be seen within the Zooniverse framework (although this also contains the Bodleian score project) many of which allow users to engage one another, discuss the material, share it beyond Zooniverse (to social media sites) and learn together about the material they are collectively annotating, describing or improving. Benefit gained by these users is ancillary to the institutional objectives, although there is an understanding that access to a community is a motivation for many participations.

Some of these projects clearly have demonstrable success at ‘harnessing the crowd’ – but they do exactly that: treat users like domestic animals to be exploited for their labour. Very few put users engagement or benefit on equal footing with institutional aims or allow audiences any input, let alone control over the aims themselves.

Steps in the right direction

Three key elements: permeability, sustainability, scalability

To facilitate more effective participation, especially online, there are three concepts on which any project must be founded.

The first of these – permeability – is about creating projects which are outward-looking rather than walled-in and fixed. This means thinking through potential partners and participants carefully, they may be found where least expected. Engaging with ambassadors outside the sector and building upon their knowledge is often an excellent first step. Online, technological steps toward permeability include enabling social media share buttons on all content, enabling commenting and feedback and good cross-linking.

More fundamentally a permeable project enables the repurposing of it’s content and methodology in order to be reused, built-upon and remixed by users both during the project’s lifespan and for its legacy. This is virtually impossible without some form of open licensing such as  Creative Commons (CC), necessitating a well-thought-out approach to the intellectual property involved in the collections and their sharing. It is worth noting, however that consensus is moving toward proactive open licensing across much of  the sector. Evidence is accumulating to show that open licensing has no negative impact on the sale of images (Rijksmuseum case studyMuseums & the Web reportlist of institutions using CC).

All the learning in the sector shows that what is fundamental to the participatory success of a project is that a bigger resource commitment is required in making staff time available for engaging online audiences directly through social aspects of internal web spaces or third party social media. This has to be integrated as a fundamental aspect of the project and is obviously a big demand on over-stretched curatorial or educational staff and may require people to learn new technological skills. However, it is hard to underestimate how profound a shift this might be able to facilitate for a museums digital presence. For a member of the public (or interested colleague) the gap between a museum’s homepage and a staff-led blog (eg, Inside the Museum of London) or project wiki (eg, Smithsonian Web and New Media Strategy Wiki) is much smaller than the one between its front door and basement storerooms! Beyond single organisations, national and international participatory projects become possible. For example, #askacurator and the Day of Archaeology demonstrated hundreds of the wonderful stories and ideas that can be told by people whose jobs normally keep them behind the scenes. Permeability, therefore, is about organisational transparency and building skills, confidence and infrastructure that enable two-way communication throughout a project and organisation.

Sustainability has become such a buzzword in environmental and social policy that it’s regularly ridiculed (my favourite). However, the idea’s utility comes from opposing the idea of growth for growth’s sake and resisting the creation of shiny, new projects with fleeting outcomes and no long-term public impact.

From this perspective, sustainability takes many of the ideas necessary to make a project permeable and extends them over time – particularly beyond the active lifespan of a project. Digital preservation is fundamental to this and open licencing should be considered as part of this issue. Philosophically, a view to sustainability requires creating scope for future interactions and reuse and deciding how to record the intangible or transient elements of a project (such as performances or workshops). Deciding how, what and why to preserve ancient things is at the core of museum thinking but terrifying anecdotes about poor recording of projects or daily practice are legion. Good sustainability comes in many forms: the Science Museum (London, UK) lidar-scanning a beloved gallery before a refit. The Waalud’s Henge reflexive assessment discussed above appears basic and obvious but gives scope for a local project to inform the wider sector. Ideally, every element of the project, data, media, reflection, analysis will remain open and accessible in order to be reused and remixed as a building block of future projects.

At the Smithsonian Institution wrangling 20 public-facing institutions into the digital universe has taken a great deal of thought about scale (their report on the process: Best of Both Worlds). In fact, their head of strategy Michael Edson has been known to perform a beat poem on the subject! Planning for scale is a big challenge. Scalability means that a volunteer-created spreadsheet of information on a collection of Victorian china really ought to exist in a database which could record compatible information about Haida totem-poles. Scalability means that this database should be as stable containing 100 objects or several million. It also means that this information should be accessible online, globally and not just through a museums own site but through aggregators such asEuropeana.

Even larger institutions struggle to get sufficient IT support to implement this sort of thing with core collections, let alone small museums working on shoe-string, volunteer-led projects. Further, when commercial firms are paid to provide such services there are risks of getting ‘locked-in’ to software that isn’t actually designed for scalability.

Scalable systems are a major investment but can affect every aspect of a museum’s work. For the volunteer participants recording the imaginary Victorian china above, scalability can mean a great deal. Rather than logging information into notebooks or spreadsheets, these enthusiasts can become part of a global inter-connected network analysing ceramics collections and creating data that can be used in a myriad more ways.

Sources of inspiration

Some readers may have noticed that the three principles above – permeability, sustainability and scalability – are at the core of one of the most positive and disruptive movements of the internet age: Open Source Software. This movement has created tectonic shifts in computing, utterly changing the way software is created and sold – even in the still solidly commercial sector. The ideas, ideology and mechanics of Open Source (for a anthropology/history see Chris Kelty’s Two Bits) are also embraced by a project based around knowledge. Early computing also took an ancient name ‘forum’ for the spaces in which projects were discussed – often chaotic spaces in which participation is paramount.

The sorts of knowledge – cultural, historic, scientific – which are at the core of institutions such as museums. This project is, of course, Wikipedia. Everyone’s favourite first-step resource has a natural affinity with the public-knowledge aims of museums and has fascinating scope for fostering participation.

In order to help negotiate relationships between the sector and wikipedia’s editors, a project known as GLAMwiki (Galleries, Libraries, Archives and Museums). By working with GLAMwiki museums can make great strides toward integrating these three principles into their knowledge-sharing strategies. There are a range of model projects covering text, data, images and multimedia and huge scope for reaching new and diverse audiences.

However, as a participatory tool GLAMwiki is less obvious – precisely because of it’s permeability, sustainability and scalability. Fostering participation through Wikipedia is completely unlike the small, face-to-face projects typified by Homeless Heritage and Waalud’s Bank. To use a crude metaphor, traditional, onsite participation projects are zoo-based studies of animal behaviour, interacting with the wilds of the internet is just that – tagging animals and setting them free.One favourite example of this is from the Dutch Tropenmuseum (Tropical Museum). Which released nearly 50 thousand rights-free images onto Wikimedia Commons in 2009. Many of these are naturally of former Dutch colonies, particularly Malaysia and Indonesia, leading curators to debate the possibility that sharing these online was neocolonial. However, the statistics show that it is actually Malay and Indonesian language Wikipedias that are by far the biggest users of the images. This means that the thousands of articles which use Tropenmuseum images were processed, discussed and thought about by groups of Wikipedians across the world. To me, there seems to very little that could involve more sophisticated participation in a collection.

Further, one example stands out for me as a perfect example of what sharing on Wikipedia (and these principles generally) can achieve.

‘Diana’ (foreground) and ‘Retvisan’. Russian Navyships in the harbor of Sabang on the island Weh (1903) - C.B. Nieuwenhuis. From the collections of the Tropen Museum of the Royal Tropical Institute (KIT). Hosted on Wikimedia Commons

This mildly diverting image of early 20th century ships languished in the Tropenmuseum’s archive with no details beyond a year and a place name. This is all it was annotated with when uploaded in November 2009. By the end of December Wikimedia Commons user and (apparent) naval history enthusiast Alexpl had made tentative identifications of the two ships, enabling the images to be used on the ship’s own Wikipedia pages in multiple languages. Almost a year later, user Freekc34 adds the name of the photographer. Connecting the photograph with the rest of C.B. Niewenhuis’ work available on the site – most of which is also from the Tropenmuseum.

By August 2013 two users have also made the effort to do some photo-retouching.

In all, the photo has gone from being an abandoned, unusable image in a dusty storeroom to an informative and evocative image at the nexus of a number of stories: Two warships, full of Russians far from home. The Retvisan was built in Philadelphia and is on its way to its final battle at Port Arthur. It illustrates the history of the harbor (for both the Frenchand Malay Wikipedias) and it is a point in the life and work of the photographer. Unfortunately, C.B. Niewenhuis has yet to be covered (beyond the basics) on any Wikipedia, but it’s surely just a matter of time. Maybe someone reading this will do it!?

From one perspective, the Tropenmuseum example could be seen as a crowdsourcing case: getting disparate volunteers to do work curators have no resources for. However, I find it much more inspiring to think of each of the moments at which readers became editors and thereby participated in a history that began more than a century before. The best part is, there are now massively fewer barriers to this image (and the rest) being used in a myriad of other circumstances.

Online, it may be harder to measure and experience participants engaging in a museum’s materials (and long may direct contact continue!) but the freedom creates fantastic spaces for serendipity. Open, online participation is the next step in relinquishing unnecessary control – the digital equivalent of a sign which says ‘Please touch!’ and takes the spirit of Charles Knight’s 1840’s exultation into the twenty-first century.

Thanks again to historyworks.tv for commissioning this post and allowing me to post it here.

OPEN CULTURE 2013: Participatory Practices with Helen Weinstein

I was invited by Helen Weinstein to co-present her talk at OPEN CULTURE 2013. We talked about the ways that university researchers and GLAM (Galleries, Libraries, Archives and Museums) professionals can collaborate to improve the ways in which they work with the wider public.

Here’s our Prezi from the day:

I wrote about the day for History Works (Helen’s company). You can read the original on the History Works News page or below:

First, for those not familiar with “GLAM” – it is the shiny catch-all acronym for Galleries, Libraries, Archives and Museums. Secondly, there is a slight trap in our title question that highlights one of the key issues discussed at OPEN CULTURE 2013 – the public does not participate IN culture as if the two were separate.

Proper participatory practice (say that twice fast!) enables the public to alter, do and make cultural material from the ground up. This requires sharing knowledge, creativity, power! The collections – all the stuff in our GLAMS – form the cultural building blocks; the rich, sedimented build up of millions of objects, each desperate for a new generation to give it a new story.

We see three crucial skillsets that University Researchers and GLAM professionals can share – to the benefit of both – and to better engage the public as active partners in their work. The founts of knowledge about cultural material within universities is unquestionable – it’s what they are for! Universities also often have great specialism in the sorts of social research practice needed to identify & diversify audiences – & just to understand how best to engage with key audiences – particularly those less traditionally represented under GLAM roofs.

GLAM professionals – in addition to being guardians and experts in their own collections – have amazing education departments experienced at understanding & developing appropriate learning for different age groups – but also through community engagement experience and volunteer researcher projects – have a much greater facility at including researchers “at eye level” from beyond their own insitutions,  and also connecting their objects/narratives/research to non-experts (not something many university researchers can claim!).

These three elements – cultural knowledge, social research expertise, engagement skills – can be added together and become far more powerful. Each case of doing so may present unique challenges – but by collaborating within and between professions – we can also improve our practice as a whole.

Initial steps have already been made with the Collections Link “Supporting Practice in Participation” webspace. We would love to hear your thoughts on this growing, collaborative space and better still start adding your own comments and content!

You can get stuck in at the Portal itself & upload new content, & for general ideas, please email Helen Weinstein, the Project Manager of the SPP project via historyworks@gmail.com

Engagement through estrangement: Barthes and Brecht visit the prehistoric museum

Engagement through estrangement: Barthes and Brecht visit the prehistoric museum

Engagement through estrangement:
Barthes and Brecht visit the prehistoric museum

An 'extra' caption on a display case containing boar remains and boar's-tusk necklaces in the National Museum of Denmark
The belief of wild boars.
The same belief appears to have been held among wild boar, that were often buried with strings of human teeth tied around their necks and right front paw.

Bear with me…. this might be a long one. Hopefully, I’ll manage to be engaging while discussing engagement! This post draws together responses to recent blog posts about one big thinker (Barthes) and finally gets some thoughts from my undergraduate work about another big thinker (Brecht) into the open. Woven between these, is some stuff about prehistory in museums that I’ve been thinking about recently. By the end, you probably won’t know any more about the beliefs of Danish Mesolithic wild boar…. but that may be the point.

Barthes and punctum

Engagement has become such a buzzword in cultural and heritage studies that it sometimes becomes useless. For me, engagement means much more than just getting people-through-doors, bums-on-seats or clicks-on-pages. Engagement means that a person (museum visitor, website user, whatever) actually switches on and interacts with the presented material – critically and imaginatively.

I’m not remotely alone in this. For many friends and colleagues this appears to be the holy grail of any work with/for the public. In fact, this post was triggered by reading posts by John Coburn and Mia Ridge on Understanding Compelling Collections and ‘I see, I feel, hence I notice, I observe, and I think’  respectively.

Cover of the Vintage edition of Barthes' Camera Lucida

Mia’s piece builds on John’s and incorporates Roland Barthes concepts of studium and punctum (nice summary by photographer George Powell). Essentially, studium is the basic, accepted ‘cultural, linguistic, and political interpretation of a photograph’ (Wikipedia’s definition): an understanding of what a photo depicts, where and when it was taken, and the reasons it was created. All photographs, argues Barthes, exist within a framework of this rationalised, fairly unemotional studium.

Barthes contrasts this with punctum: the arresting, personally touching, emotional or transcendent detail that reaches ‘through the photograph’ to establish a direct relationship between the viewer and the depicted. Punctum is a useful term for identifying a far-from-superficial element in the sorts of historic photographs that John discusses, the sorts of elements that are picked up by sites such as RetronautPunctum is the element that launches an exhibition, that creates curiosity, that bridges our way to the past. Mia points out that both studium and punctum can be useful concepts when discussing a broader range of images or artefacts, and on reading this I realised that I had been using the concept and renaming it ‘transcendance’ in a talk I gave at EAA 2012 in Helsinki.

Punctum and prehistory

At my talk – which was in a session of the Stone Age Bog Group – I talked about the fact that wetland sites are virtually the only sources for archaeological remains from the deep past that can create moments of transcendence (or as I now recognise Punctum). Footprints, head-dresses, sculpture, human remains: each of these create a flash of instant, emotional connection to people thousands of years ago. As such, I argued that they are an absolutely crucial tool for those trying to engage people with Stone Age hunter-gatherers because, as we all know, there aren’t many of us that can get excited about a load of old flint!

However, there is a danger that the emotional and imaginative response to such objects is overwhelming and that this becomes an obstacle to understanding and further engagement. The lifeways of Stone Age hunter-gatherers are unimaginably different from our own: no matter how far we get with the most sophisticated or sensitive syntheses of archaeological evidence and ethnographic comparison we cannot imagine our way back into the deep past. We would be projecting a myriad of assumptions about all sorts of things from gender to power, ownership to personhood, place, home and many more. The temptation to project ourselves into the deep past created by a sense of Punctum is very strong and it is in opposition to this temptation that I would like to place our next useful concept: this time stolen from playwright and theatre theorist Bertolt Brecht.

Verfremdungseffekt ‘an estrangement effect’

Galileo being interogated by the cardinals in Brecht's 'Life of Galileo' 1971 Berliner Ensemble production

Brecht developed the notion of Verfremdungseffkt as part of his aesthetics of epic theatreThe technique is designed to collapse the suspension of disbelief, to deliberately break the ‘fourth wall’ : Essentially to force the audience to realise that they’re witnessing a fictive narrative, a performance, a construct. As they do so, it is hoped that their critical faculties will be engaged, not only with the drama and narrative but with the process of it’s construction and the material behind it. In Brecht’s Life of Gallileo estrangement is designed to help the audience reflect on the themes of dogmatic oppression and intellectual freedom – particularly striking when imagined on opening night in Zurich in 1943.

So, Verfremdungseffekt counters the too-easy emotional immersion in constructed narratives, while punctum creates an arresting emotional response to otherwise rationally understood images or objects. Punctum is, by its very nature, difficult to control. As Mia puts it:

Punctum is often personal to the viewer, but when it occurs it brings with it ‘a power of expansion’: ‘I see, I feel, hence I notice, I observe, and I think’.  You cannot design punctum, but can we design collections interfaces to create the serendipitous experiences that enable punctum?  Is it even possible with images of objects, or is it more likely to occur with photographic collections?’

Well, I would argue that for certain forms of evidence from prehistory the objects themselves have the strongest form of punctum and even with the sparsest framing, many people pick up on this very quickly. Often, however, those presenting the deep past create rich, immersive and seductive multimedia narratives on top of these objects which though captivating, do little to engage a viewer’s critical faculties. For example, it has long been argued that many forms of creative visualisation actually seduce audiences into a form of ‘archaeological tourism’ that completely hijacks any critical engagement (for more see my undergraduate thesis – if you must!). Cinematic 3D CGI is one of the most contentious forms of this:

The technical accomplishments and attention to detail of German studio Faber-Courtial is hard to fault but their material exemplifies an attempt at complete visual perfection. Anecdotally, I have found that this leads many viewers to either passively and totally accept such work as ‘fact’ or to pick on one detail “How can they know what the hairstyles were like!?!” and thereafter reject the entire piece and feel that their trust has been abused – disengaging them from the interpretation and the material.

It is here that the potential of the Verfremdungseffekt becomes clear. If, in our interpretive framing of past materials, we can construct devices that reawaken viewers critical faculties we can (perhaps!) maximise both the imaginitive connections built through punctum and a critical awareness of the past as a construct.

Punctum Verfremdungseffekt = engagement?

My favourite example of Verfremdungseffekt in heritage presentation was at the Skabt af tiden (Shaped by time) exhibition in the prehistory galleries at Denmark’s National Museum. At this, 28 contemporary artists were asked to create works to go in the gallery, responding to the objects and displays. For me, the stand out works were the ‘extra’ captions provided by author, poet and journalist Merete Pryds Helle.

Merete Pryds Helle's 'extra' caption on Mesolithic harpoon points in the National Museum of Denmark
Fishing spear.
This fishing spear was used by fishermen Skæl and Søle one May morning in the year of 8232 BCE to catch a tuna fish off the coast of Fænø. In view of the fact that rice was not yet grown in the region, Søle was forced to produce their tuna sushi exclusively using wild grains and the bitter horseradish that Fænø remains famous for. It is possible to order a meal in Copenhagen’s restaurant Noma based entirely on Søle’s original recipe.

These captions brilliantly satirise both the tone, content and form of the original captions and are far more subversive than most of the visual or sculptural works. In the original captions, the museum has deliberately decided not to separate basic empirical facts (where something was found, what material it is) from more interpretive statements. One caption, under a case of antler tools and objects, is a particularly clear example:

Deer antler – a magical material
Antlers are symbols of power. The stags shed them every spring to grow a new and larger set. Stag antlers in the hunters’ graves show that the material was ascribed magical properties. Men’s weapons like axes were made of antler and the material was used for shafts, harpoons etc. Antlers shed in the woods were also used.

Though they are all placed on the outside of cases, the ‘extra’ captions are in the same typeface as the originals and a little surreptitious watching made it clear that many visitors were unaware that they were not official at first. However, as incredulity kicked in many visitors reacted in similar ways: at first laughing at the captions, then at their own credulity and then re-engaging with the original captions in a far more critical and active manner.

This then, is a brilliant victory for both punctum created through the careful framing (literally and semantically) of transcendent artefacts followed by an estrangement created by cleverly placed fictive narratives layered onto both the objects and their original framing.

Sadly, the Skabt af tiden captions were removed on the 1st October 2012. I think they should have kept them. Would you put them in your favourite museum?

Unpacking chronology – why time depth matters to archaeology

Unpacking chronology – why time depth matters to archaeology
Screen capture from ChronoZoom
Portion of the zoomable timeline on the ChronoZoom website

I think about time rather too much. The Mesolithic began 400 generations ago – give or take a dozen or so. You could sit hand-in-hand with your mum on your left, and if the process could be continued, you would get around the perimeter of a running track and have a Mesolithic person within reach on your right. So near, and yet…..

… yet I seem to be among the deluded few who think that chronology is not just a conceptual coat-rack but can stimulate the imagination.

Museums ‘are all doing the same thing; almost every display starts at whatever the beginning is for them and ends at the more recent stuff…. it’s always chronological… and our experience in Edinburgh, when we talk to people in focus groups, is that people don’t care about chronology. Their chronological world was themselves, their children, their parents, their grand-parents, and then there was the past, and all sorts of things floated around in this big, black area called The Past. So, most of the people we had on our focus groups didn’t know whether the Romans came before the Vikings – and, what was interesting was, none of them cared.’

That quote is from David Clarke (former Keeper of Achaeology at the National Museum of Scotland, NMS) and was typical of the attitudes from the panel at the third UCL Institute of Archaeology 75th Anniversary Debate entitled Presenting the Past.

The message from this seemed to be: people today want to connect with people in the past through stories and stuff  (hearing, seeing, feeling, touching, experience). In essence they want to time travel – they want to go to somewhere such as JORVIK, experience an authoritative, authentic ancient world, that is totally alien yet full of people who are ‘just like them’. Then they can have a cup of tea and go home.

This makes no sense. Museums are meant to stimulate the imagination and tweak preconceptions, not neatly capitulate to them. In fact, later in the Presenting the Past session, the panel were asked whether they believed that museums were part of the entertainment industry. It was David Clarke who was first to point out that:

‘while I agree that museums are entertainment… the danger with entertainment is [just] giving people what they want. I think it was Montebello (director of the Metropolitan Museum) who said that if we were really going to maximise our take and the number of people through the door: we would have a permanent, temporary exhibition on Impressionism. But, he had the decency to say (in $100 million funding bids) we aren’t going to do that – we’re going to show them something they don’t know they want to see. So, in that sense we are in the entertainment industry but we’re in that element of the entertainment industry that says “You may not have heard of this but when you come you’re going to love it!”. And that’s quite a difficult trick to pull off, and my guess is most museums don’t pull it off.’

What prevents chronology from being one of these stories? Science museums (and even art galleries) have to contend with chronological connections – sometimes at vast scales – and often lack the luxury of a ‘human interest story’ to fall back on.

Chronology may be seen as processualist, macroscopic, disconnecting, challenging and unpopular but it is a core element of understanding the past and unsettling preconceptions. It’s not just NMS visitors who struggle with the Romans and Vikings: I met someone with a first in Modern History from Oxford who confessed ‘Oh! I always thought the Vikings came first because they were so much more primitive’.

Chronology connects past peoples and events to one another and to us. Without it we are merely window-shopping through a plethora of cultures that are the eternal ethnographic other. Also, through radiocarbon and other tools we can  begin to strip away Euro-centrism and contemplate Grahame Clark’s dream of a ‘World Prehistory’. Further than this, we can connect beyond the narrow horizons of the human world.

The Big History Project is using tools such as ChronoZoom to tell the story of the entire universe in one, interconnected way. While the archaeologist in me wishes they hadn’t hung quite so much on the origins of agriculture as such a simple tipping point in the human story – most of me applauds the project. Here’s there TED talk. What do you think?

Archaeology, communities and the public

  1. On a chilly November afternoon in York, archaeologists of many kinds gathered at the University of York’s Department of Archaeology for a half-day conference titled: Archaeology and the material past in the public realm organised by the Institute for the Public Understanding of the Past (IPUP). The event was co-sponsored by York Archaeological Trust.The day’s programme included a keynote from history broadcaster Michael Wood and talks from archaeologists with a diverse experience of community and public engagement work.I (Pat Hadley) arrived with Lorna Richardson, Don Henson and Ruth Whyte. All of us on twitter with various levels of engagement (read addiction). As Lorna and I were familiar with how poor the twitter use at archaeology conferences tends to be we had little optimism that live tweeting would be particularly appreciated.

  2. Share
    I make my own hashtag for this afternoon’s Archaeology in the Public Realm: #ipup2011. I will be Tweeting to no one but myself…
    Wed, Nov 23 2011 08:06:17
  3. I immediately messed up my twitter etiquette by forgetting the hashtag….
  4. Share
    @lornarichardson I’ll read your tweets even though I’m sat right next to you. Maybe @Beth_Compton and @portableant will want to follow?
    Wed, Nov 23 2011 08:13:49
  5. But, then a pleasant surprise! Hugh Corley was also in the audience and began to help the cause:
  6. Share
    @lornarichardson cool I’ll follow your lead #ipup2011
    Wed, Nov 23 2011 08:15:44
  7. Hugh also tweets for the official English Heritage account, and massively amplified our reach by using this account too
  8. Share
    RT @lornarichardson: I make my own hashtag for this afternoon’s Archaeology in the Public Realm: #ipup2011. I will be Tweeting to no one but myself…
    Wed, Nov 23 2011 08:15:44
  9. And apparently we were being heeded.
  10. Share
    @lornarichardson @EHArchaeology Never underestimate the power of Twitter!! #ipup2011
    Wed, Nov 23 2011 08:18:42
  11. The room filled up fast:
  12. Share

    Wed, Nov 23 2011 08:29:53
  13. Share
    #ipup2011 wow, very busy waiting for michael wood!
    Wed, Nov 23 2011 13:32:20
  14. Share
    Already sitting in the aisles at #ipup2011 never underestimate the power of a tv personality!
    Wed, Nov 23 2011 13:32:20
  15. The afternoon was opened by Julian Richards head of the archaeology department at York and his remarks were swiftly followed by Helen Weinstein, Director of IPUP.
  16. Share
    #ipup2011 public engagement & impact needs wider study & debate according to Julian Richards..
    Wed, Nov 23 2011 13:32:20
  17. Share
    #ipup2011 Prof Helen Weinstein IPUP: we (archaeologists) are only one community in many communities & the past belongs to all
    Wed, Nov 23 2011 13:32:20
  18. Michael Wood’s keynote piece got underway very quickly with a behind-the-scenes look at the Story of England series filmed in Kibworth, Leicestershire. The talk was very engaging and positive and Michael’s enthusiasm and that of the participants shone through.
  19. Share
    Landscape heaven! Beautiful aerial pics of Kibworth #ipup2011
    Wed, Nov 23 2011 13:32:20
  20. Share
    Good energy in the room. Easy to preach to the converted? Michael Wood getting laughs already! Good stuff though! #ipup2011
    Wed, Nov 23 2011 13:32:20
  21. There were some concerns from the audience that despite it’s great
    successes a more balanced view of the project might be needed:
  22. Share
    #ipup2011 interesting point – communal archaeology vs community archaeology..
    Wed, Nov 23 2011 13:32:20
  23. Share
    #ipup2011 Michael Wood: “history is what we make of it & how we relate to it” but if no knowledge/experience beyond school, how to relate?
    Wed, Nov 23 2011 13:32:20
  24. Share
    Anecdotes of localism in Kibworth. Heritage identity is strong and often invisible to outsiders. #ipup2011
    Wed, Nov 23 2011 13:32:20
  25. Many picked up on the techniques and issues the project had dealt with:
  26. Share
    #ipup2011 the importance of placenames in providing clues to the landscapes of the past- a good starting point for any local historian!
    Wed, Nov 23 2011 13:32:20
  27. Share
    Tying the microcosm to the macrocosm. Always a challenge, always worthwhile! #ipup2011
    Wed, Nov 23 2011 13:32:20
  28. This led to a wry observation that translating the lessons of such a high-profile project into less well-funded environments is not always easy.
  29. Share
    #ipup2011 i think that you could probably manage a v. good community archaeology project if you had the budget of a TV co & put people on TV
    Wed, Nov 23 2011 13:32:20
  30. I drew on a meeting I’d had with John Walker of YAT that morning in which he’d mentioned EU documents pointing out that much archaeological work can be a seed for developing economic, social and cultural capital.:
  31. Share
    @lornarichardson #ipup2011 John Walker said this morning – invert that thought and you can see the archaeology as something to invest in.
    Wed, Nov 23 2011 13:32:20
  32. The reply encapsulated a sentiment which, for me, was one of the take-home lessons for the whole day:
  33. Share
    #ipup2011 @PatHadley if comm archaeology takes place in a very public eye, it becomes so much better
    Wed, Nov 23 2011 13:32:20
  34. Share
    Hear! Hear! RT @lornarichardson #ipup2011 @PatHadley if comm archaeology takes place in a very public eye, it becomes so much better
    Wed, Nov 23 2011 13:32:20
  35. Questions covered logistics, the notion of having an authoritative voice as a film-maker and whether the project had stimulated ongoing interest in local history/archaeology among the residents.
    More challenging were questions falling on both sides of an issue of ‘Englishness’ and identity: Firstly whether non-white residents had felt excluded from the process and whether their absence from the film (even if accidental) affected the film’s claim to represent England in microcosm. Second was a question about whether interest in ‘English’ history was particularly high at the moment due to a need to assert identity in the face of multiculturalism and pressure to be European.
  36. Share
    #ipup2011 ‘interesting’ audience question if growth in interest in English history is related to our membership of EU & possibly immigration
    Wed, Nov 23 2011 13:32:20
  37. Share
    MW fielding a question on Englishness with pro-multicultural quotes from the 10th century. Oops forgot: #ipup2011
    Wed, Nov 23 2011 13:32:20
  38. Michael’s responses were decisive and pragmatic. To the first question: Yes, there were biases in the make-up of those in the film but they had done the best they could with the available time and the inevitable self selection of volunteers. To the second: No. We’ve always been interested in our stories and we’ve also been a much more mixed nation for far longer than many people think.
    One question came in from twitter, but unfortunately there wasn’t time to have it answered
  39. Share
    @lornarichardson I’d like to know how much he thinks History programming has changed on the #BBC since his ‘Trojan War’ series #ipup2011
    Wed, Nov 23 2011 13:32:20
  40. After much enthusiastic applause we broke for tea and cake.
  41. Share
    Back in now for Cath Neal and straight through with 5 speakers between now and 5:30. Hope I have the stamina! #ipup2011
    Wed, Nov 23 2011 13:32:20
  42. Adam Gutteridge of IPUP (the day’s main organiser) chaired the afternoon session and introduced Cath Neal, the director of the University’s field school and community excavations at Heslington East the site of the new campus.
  43. Share
    #ipup2011 Cath Neal is talking about this community & commercial #archaeology project here: heslingtoneastarchaeology….
    Wed, Nov 23 2011 13:32:20
  44. Share
    #ipup2011 Cath Neals talk fantastic- not just taking about the expected outcomes of engagements but also belonging, ownership and memory
    Wed, Nov 23 2011 13:32:20
  45. Share
    Cath Neal ‘community archaeology is seen as an implicity good thing’, highlighting the need to look at it critically #ipup2011
    Wed, Nov 23 2011 13:32:20
  46. Cath used some ideas from community engagement theory (even delving as deep as Foucault!) to point out that there is a big difference between merely informing the public, token engagement and proper involvement in decision making. She noted that often there are conflicts between these strategies and that an entire industry has grown up to try and help big business engage with community consultation.
  47. Share
    #ipup2011 Cath Neal: empowering public and then regulating public in conflict esp with archaeology/heritage
    Wed, Nov 23 2011 13:32:20
  48. Share
    There appears to be a lot of resource getting the big society engaged #ipup2011
    Wed, Nov 23 2011 13:32:20
  49. Next up was Jon Kenny, full time community archaeologist for YAT. Jon decided to avoid getting too bogged down in the problems and concentrate on the positives.
  50. Share
    #ipup2011 Jon Kenny- I’m going to talk about fun! Life as a Community Archaeologist is next up!
    Wed, Nov 23 2011 13:32:20
  51. Share
    #ipup2011 Jon Kenny, Life as a Community Archaeologist – talking about having fun doing archaeology!
    Wed, Nov 23 2011 13:32:20
  52. Within this, he made some pretty serious points.
  53. Share
    #ipup2011 Jon K makes a really important point – is what we do fun enough? Do people enjoy our work & their involvement with archaeology?
    Wed, Nov 23 2011 13:32:20
  54. Share
    #ipup2011 For most people, interested in #archaeology and heritage, it’s a recreational leisure pursuit
    Wed, Nov 23 2011 13:32:20
  55. Share
    Jon Kenny – community archaeology has to understand and manage community divides #ipup2011
    Wed, Nov 23 2011 13:32:20
  56. Jon pointed out that being completely ‘bottom-up’ with engagement is impossible for those who do not know how to get help with their archaeology interests or goals.
  57. Share
    #ipup2011 Jon K How to get beyond the local history group?
    Wed, Nov 23 2011 13:32:20
  58. Share
    #ipup2011 Jon Kenny: 2 aspects to my work- being visible to those who are able but need a contact. But many would not know where to look!
    Wed, Nov 23 2011 13:32:20
  59. Share
    #ipup2011… Therefore I have to be able to reach out
    Wed, Nov 23 2011 13:32:20
  60. Share
    #ipup2011 working with people who don’t think they are included such as homeless, young offenders,refugees – needs imagination & commitment
    Wed, Nov 23 2011 13:32:20
  61. Share
    If tokenism, specifically selecting a group for involvement, leads to good results for that group, is it really that bad? #ipup2011
    Wed, Nov 23 2011 13:32:20
  62. Jon was well received and just as the next speaker was being announced our reach beyond the room was confirmed with feedback from Scotland!
  63. Share
    Enjoying the stream of tweets from #ipup2011 – almost as good as actually being there! Interesting stuff.
    Wed, Nov 23 2011 13:32:20
  64. Anne Curtis, a longtime volunteer at both YAT’s Hungate excavations and the University’s Heslington East project gave a brilliant talk from the perspective that rarely gets enough space at such events.
  65. Share
    #ipup2011 Anne Curtis now. A rare chance to hear from a volunteer in a formal context. Only one story but most welcome.
    Wed, Nov 23 2011 13:32:20
  66. Share
    Anne Curtis tells her personal story about how archaeology has empowered her through public engagement programmes #ipup2011
    Wed, Nov 23 2011 13:32:20
  67. Anne commented on how digging and being a valued part of an archaeological team had helped her through difficult parts of her life.
  68. Share
    #ipup2011 personal comment – not enough research has been done on benefit of participating in archaeology/heritage on mental well-being
    Wed, Nov 23 2011 13:32:20
  69. Share
    @lornarichardson lots of our volunteers tell us they find the process of digging very therapeutic – and I know I do as well! #ipup2011
    Wed, Nov 23 2011 13:32:20
  70. Next, Pete Connelly, Director of the Hungate excavations, enlightened us about what archaeologists stood to gain from community engagement. We also found we were now being followed in Spain!
  71. Share
    Follow @lornarichardson and #ipup2011 for tweets about “#Archaeology and the Public Realm”, very interesting!
    Wed, Nov 23 2011 13:32:20
  72. Share
    #ipup2011 Peter Connelly up next talking about what we as archaeologists get from doing community #archaeology
    Wed, Nov 23 2011 13:32:20
  73. Share
    #ipup2011 Pete Connolly now being ‘twinkly’. Looking at why archaeologists do public participation and what they get out of it.
    Wed, Nov 23 2011 13:32:20
  74. Share
    #ipup2011 Peter did a survey of archl colleagues abt their involvement with community archaeology – Q’s = why and what do you get out of it?
    Wed, Nov 23 2011 13:32:20
  75. Pete did a great (if admittedly unscientific) survey of colleagues and Lorna took great care to tweet the themes he saw in their answers in detail.
  76. Share
    #ipup2011 themes = 1) because my employer does it! Requirement of job, “should be done”, part of PPS5
    Wed, Nov 23 2011 13:32:20
  77. Share
    #ipup2011 Theme 2 = ownership: archaeology belongs to everyone, belongs to nation, doesn’t just belong to archaeologists
    Wed, Nov 23 2011 13:32:20
  78. Share
    #ipup2011 Theme 3 = relevance. Imp to bridge gap between academia & society, context. Public need to like us or our funding will die!
    Wed, Nov 23 2011 13:32:20
  79. Share
    #ipup2011 Theme 4 – “providing a route into archaeology as career” – mostly from senior respondees to survey
    Wed, Nov 23 2011 13:32:20
  80. Share
    #ipup2011 Theme 5 =Skills & contributions, we need help from public, expands physical & social development, vols bring essential skills
    Wed, Nov 23 2011 13:32:20
  81. The reasons that Jon had picked up on as being important for the community groups were also seen as important by the professionals.
  82. Share
    #ipup2011 happiness in workplace imp part of community archaeology for paid staff too!
    Wed, Nov 23 2011 13:32:20
  83. Share
    #ipup2011 and never underestimate the importance and relevance of gift exchange in community & public archaeology (biscuits, pints, tea)
    Wed, Nov 23 2011 13:32:20
  84. Share
    @lornarichardson #ipup2011 and don’t forget cake too!
    Wed, Nov 23 2011 13:32:20
  85. Peter’s final message was that all this was implicitly recognised but needed to be built into archaeology at stage one.
  86. Share
    Interesting talk by Peter Connelly making me think about what I actually get out of the process of engagement too #ipup2011
    Wed, Nov 23 2011 13:32:20
  87. Share
    Peter Connelly – we nd to get across the benefits to the archaeologists of doing comm. arch better than we are doing at the moment #ipup2011
    Wed, Nov 23 2011 13:32:20
  88. The final speaker of the main session was Suzie Thomas from the Coucil for British Archaeology examining the data we have on community archaeology nationally and the impact of recent government spending cuts.
  89. Share
    #ipup2011 Now Suzie Thomas from the CBA. ‘Goodbye big spenders, Hello big society’ The big picture and the bottom line….
    Wed, Nov 23 2011 13:32:20
  90. Share
    #ipup2011 233 200 individuals approx involved in archaeological heritage in UK in 2011, 2200 voluntary groups
    Wed, Nov 23 2011 13:32:20
  91. Share
    #ipup2011 scary stuff actually seeing the impact of cuts on community archs and implication of this to local groups
    Wed, Nov 23 2011 13:32:20
  92. Share
    #ipup2011 now the depressing stuff about #cuts to HER services, museums #archaeology units etc. Mapped here: rescue.crowdmap.com/
    Wed, Nov 23 2011 13:32:20
  93. Share
    #ipup2011 On happy note, Comm Archaeology Bursary Funding, and HLF has increased funding available..(but like putting plaster on broken leg)
    Wed, Nov 23 2011 13:32:20
  94. She ended with an appeal to save the Young Archaeologists Club an important network for introducing archaeology to 8-16 year-olds (apologies for the typo at the end of the tweet).
  95. Share
    #ipup2011 Suzie Thomas now on the appeal to save the Young Archaeologists Club. A very good cause. undefined
    Wed, Nov 23 2011 13:32:20
  96. We next had discussion with the entire panel. There was some interesting unpacking of the categories used by the speakers: were archaeologists being defined in opposition to communities.
  97. Share
    #ipup2011 questions now to the panel: What is the difference between the archaeologists and the public?
    Wed, Nov 23 2011 13:32:20
  98. Everyone agreed that these terms weren’t perfect but that distinctions were often useful.
  99. Share
    #ipup2011 The categories we’ve created can become traps but we are aware of them and can tread carefully – Pete Connolly.
    Wed, Nov 23 2011 13:32:20
  100. The day ended with a wrap up from Mike Nevell from the Centre for Applied Archaeology at the University of Salford.
  101. Share
    #ipup2011 Mike Nevell from Salford with final thoughts and some stuff on DigManchester. When is it means and when is it an ends in itself?
    Wed, Nov 23 2011 13:32:20
  102. Share
    Final round up discussing the impact of engagement within archaeology #ipup2011
    Wed, Nov 23 2011 13:32:20
  103. During this the collective on twitter began to get distracted…..
  104. Share
    What would be the collective term for a group of community archaeologists? #ipup2011
    Wed, Nov 23 2011 13:32:20
  105. Share
    @hscorley @lornarichardson Dedicated and passionate (DaP) #ipup2011
    Wed, Nov 23 2011 13:32:20
  106. Share
    @lornarichardson surely not Commies…
    Wed, Nov 23 2011 13:32:20
  107. Share
    @lornarichardson An ‘outreach’ of community archaeologists?
    Wed, Nov 23 2011 13:32:20
  108. Share
    @lornarichardson @iknowjoseph well we always said the collective noun for archaeologists in general was ‘shower’ …
    Wed, Nov 23 2011 13:32:20
  109. Share
    @lornarichardson troop, herd, colony, culture, murder (my favorite), mob… ow.ly/7DbvL
    Wed, Nov 23 2011 13:32:20
  110. This level of toungue-in-cheek but enthusiastic chatter was continued in real life by the participants at a wine reception and later in the pub. A brilliant afternoon was had, some great ideas were discussed and thanks are owed to the speakers, the discussants (digital and real) and most to the organisers! Here’s to the next one!

Thinking about things – two and a half days at the British Museum

How should we be thinking about deep prehistory? What formats are suitable for what sorts of discussion? Are some formats better suited to engage with ideas or theoretical perspectives while others are more appropriate to presenting data, broad-brushed syntheses, detailed analyses and so on? How should we maintain links across period specialisms and interest in broader themes?

These questions have come to the forefront of my mind after two days attending the British Museum’s regular Palaeolithic-Mesolithic conference (17-18 Nov 2011 – weirdly has no website!) and a morning spent at Grayson Perry’s special exhibition at the British Museum – ‘The Tomb of the Unknown Craftsman

Pal-Meso 2011

Palaeolithic-Mesolithic Conference Programme
Palaeolithic-Mesolithic Conference Programme

The overall impression I got at the Palaeolithic-Mesolithic conference (known as Pal-Meso) was one of an in-crowd. With no website or publicity (beyond a limited mailing list and word-of-mouth) the conference remains the preserve of those in-the-know. Despite this it has seen incredible growth – now regularly two days long and, in this instance, attended by nearly 200 people.

The programme was dominated by the Palaeolithic. Understandably this much longer period is better represented at the conference. The entire conference was dominated by the results of primary analysis using a diverse range of methodologies (lithic analysis, environmental/ecofactual analysis, remote sensing). A few papers looked at more synthetic topics such as entire periods/lithic technocomplexes and a very few looked at less frequently found evidence types such as art.

Talks were short (15 minutes) and timekeeping was rigourously maintained. The short periods for questions before each break were used primarily for technical questions and the odd suggestion.

I struggled to keep up with the middle and lower Palaeolithic papers, not only is it difficult to keep up with the endlessly redefined techno-complexes (Gravettian, Aurignacian….) the data-heavy focus of most of the papers made it difficult to assess the ideas behind them. I found myself constantly asking myself: Why is this important? Why should anyone care?

I wasn’t alone in this feeling: though break-times were always buzzing with fruitful discussions, several colleagues felt similarly about many of the papers: Where are the people?

I realised that it was not that I felt that this use of data was inappropriate for archaeology but that it wasn’t making the best of the conference as a forum for sharing ideas. For me, data is best presented where it can be scrutinised, unpacked and tested by the reader in their own time. A conference is an opportunity to present more challenging ideas and engage with theory, to bring perspectives together and make connections across peoples’ work.

The conference felt atomised: though papers were grouped thematically there were rarely particularly strong synergies between them apart from geographic or chronological links.

There were exceptions to these trends: including personal highlights such as Jill Cook, Jessica Cooney and John Pipriani on upper Palaeolithic art, two presentations delivered by Matt Pope on La Cotte and Beedings, Alan Saville’s look at new upper Palaeolithic evidence from Scotland and Radu Iovita’s paper on a new Lower/middle Palaeolithic site in Romania. Most (but by no means all) of the Mesolithic papers were reasonably engaging (though I had the benefit of better background understanding for these).

I also noted that I was the only person to feel so strongly that an opportunity for discussion had been missed with many colleagues feeling that the information had been a useful way to keep up with neighbouring disciplines without having to do a lot of reading.

The Tomb of the Unknown Craftsman

The contrast between the two day’s of the conference and my experience at Grayson Perry’s exhibition was dramatic. I went with one other archaeologist, a journalist, secondary school art teacher and an arts administrator. The exhibition is a mixture of objects from the British Museum’s stores, works produced for the purpose by Perry and his older works. Acting both as artist and curator Perry has been able to build connections between objects across cultures from a vast range of periods and places. Grouping artefacts according to diverse themes such as violence, sex, forgeries, mapping and magic Perry has managed to bring new light to these objects and his overall themes. These broader themes were woven through the exhibit and considered pilgrimage, the biographies of objects, their contexts and our relations to them.

Alan Measles
Alan Measles

I felt that the playfulness and transparency with which this was done avoided the self-obsessed seriousness or obfuscation that is common in much contemporary art. This is not to say that Perry did not use his personal life – his childhood teddy Alan Measles is a motif throughout his work – or lay everything out completely explicitly, but a balance was struck between exposition and allowing the audience to build their own connections and impressions. More importantly the humour in the connections – an Asante crown paired with Perry’s own ‘Ancient motorcycle helmet’ in the style of a Celtic crested helmet – brought welcome relief from the earnestness of most museums. It is rare to hear laughter as a reaction to material in the British Museum!

Tomb of the Unknown Craftsman
Tomb of the Unknown Craftsman

The final piece in the exhibit was the ‘Tomb of the Unknown Craftsman’ itself: a ship covered in casts of hundreds of objects from the museums collections and, on a central plinth on the deck, a real flint handaxe. This “tool that begat all tools” was given no archaeological context beyond its age: 250,000 years.

The contrast between this and the treatment given to almost identical objects in the conference was incredibly potent. All of a sudden an object that was not even produced by a member of our own species was being appreciated for its artistic integrity, for being the results of a person’s efforts rather than as a dot on a map or graph showing cognitive development or raw-material transport.

I am not for a moment saying that data-rich approaches to any archaeological period are wrong or even inappropriate. Both approaches – dry detail and playful poetics – feed off one another but I feel that each is more suited to given platforms for presentation – the media should suit the message. If people are in a space together talking about archaeology is that not a more appropriate environment to be engaging in our ideas of the past and the people that made it?

I don’t feel I have made my argument very well…… Maybe I need to talk to you about it?