Peabody Strengthening Relationship with Pueblo of Jemez

Contributed by Lindsay Randall

The Peabody Museum has begun the collaborative process of reexamining our relationship with the Pueblo of Jemez. The Peabody’s involvement with the Jemez dates back 100 years—to the period from 1915 through 1929 when Alfred V. Kidder and his colleagues conducted excavations and ethnographic studies of the Pecos and Jemez pueblos. Consultations under the Native American Graves Protection and Repatriation Act (NAGPRA) in the 1990s rekindled the relationship and launched the Pecos Pathways expeditionary learning program at Phillips Academy. Pecos Pathways has been the centerpiece of the Andover-Jemez relationship since 1998, but we’ve seen a host of other collaborative efforts since then, including the recent visits by potters Dominique and Maxine Toya and their friends.

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Dominique Toya works with PA students in Mr. S. Thayer Zaeder’s ceramics class.

The goal of this critical assessment is to ensure that the partnership is maintained in a coherent and consistent manner, despite the changing needs and desires of the partners through time. We want to focus on sustaining and growing the relationship and enhancing its impact through the exchange of knowledge, resources, and individuals from each community. Initially we are working with the Education Department at Jemez, but we will expand the conversations to include other members of the tribe, such as those in the Department of Natural Resources who oversee all tribal archaeological work.

We recently began conversations with Janice Tosa, research associate and student program outreach manager for Jemez Pueblo, and Leander Loretto, student outreach coordinator for Jemez Pueblo, about how we might modify and expand our joint educational offering. A main focus in the conversations has been on creating programming that supports and advances our learning objectives in a more tangible manner, while also being sustainable. Looking at unique and creative ways in which adult members of each community can be engaged and utilized is another area that we are exploring.

We look forward to working with our friends at Jemez Pueblo on this exciting project!

Above Clockwise: Janice Tosa shows off her love of the Boston Red Sox’s; Leander Loretto screens for artifacts on the Mashentucket Pequot Reservation; A Pecos Pathways group prepares to hike up San Diego Mesa.

Stay Woke: Finding Prejudice in the Research Process

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Contributed by Lindsay Randall

Stay Woke: Deriving from “stay awake,” to stay woke is to keep informed of what going on around you in times of turmoil and conflict, specifically on occasions when the media is being heavily filtered.

In the past few years, the Peabody Museum has collaborated with members of the Phillips Academy community on projects that not only have benefited the Academy’s students, but also have allowed us as professionals to learn new ways to look at a variety of topics and issues that are beyond our areas of expertise.

For example, recently the Peabody partnered with the Oliver Wendell Holmes Library to create a 50-minute workshop for students that will be part of the school’s programming for Martin Luther King Jr. Day in January. The process we followed in developing this workshop was quite interesting, since the way in which librarians Liza Oldham, Beth Tompkins, and Stephanie Aude view or think about issues is very different from how I approach the same topics. It was exciting to sit together, throw ideas around, and build on one another’s suggestions to create a workshop that will enlighten and engage PA students.

We began our development process by agreeing on the focus of the workshop: digital landscapes (the librarians’ expertise), with a particular emphasis on Native Americans (my expertise). Then we began generating ideas. One was to concentrate on the issue of mascots or native people as costumes. Another was to focus on how Native Americans are represetneted in the media. Next, Stephanie mentioned it would be interesting to investigate how subjects are tagged in blogs or other online resources. From there, Beth started talking about how the Library of Congress tags subjects and mentioned some that she felt were problematic.

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Librarians Liza Oldham and Beth Tompkins and I meeting 

I then brought up a Google image search activity that I had performed with students regarding how native people are perceived. If you enter “African American,” “Asian American,” or almost any other racial group as a search term in Google, you will receive contemporary photos. If you enter “Native American” as a search term, most of the images you will receive are from the 1800s. This means the manner in which Google generates its images, although unintentional, reinforces the damaging belief that native people only live in the past and do not exist today.

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Screen grab of Google image search for “African American

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Screen grab of Google image search for “Native American”

After conducting additional Google image searches and looking at some of the search terms or categories in the Library of Congress, we decided to focus the workshop on how digital resources related to Native Americans were categorized and grouped, and compared that to other groups. Approaching race in the United States in this manner seamlessly melded our two areas of focus into a simple yet cutting-edge way to look at race in our society. Such a multifaceted approach and understanding of the complexities of race in the United States and elsewhere is critical for our students to have if they are to become global citizens.

Here is the description of our workshop that the Office of Community and Multicultural Development (CAMD; https://www.andover.edu/StudentLife/CAMD/Pages/default.aspx) will be sharing campus wide in its MLK Jr. Day programming materials:

Stay Woke: Finding Prejudice in the Research Process 

Contemporary prejudice is often insidious. It doesn’t announce itself with a clear sign – “Look at this clearly defined racism!” – but rather creeps in, makes itself at home, and becomes such a part of everyday life that it’s hard to see. Understanding the prejudices that are built into the digital and organizational landscapes we use constantly, like Google and libraries, is vital to modern ethical development. Through hands-on activities and discussions, participants will begin to explore the complex issues surrounding this topic and improve their awareness and digital literacy.

We are very excited to run this workshop, and I look forward to sharing more about it and its outcomes with everyone in January!

History Class Meets Wampanoag Leader

Contributed by Lindsay Randall5db7be91c83fdc0a56e7800a9944a838

Image of Edith Andrews taken from patch.com http://patch.com/rhode-island/bristol-warren/massasoit-memorial-takes-step-forward 

On November 6, students in Marcelle Doheny’s Race and Identity in Indian Country course met with Edith Andrews of the Wampanoag Tribe of Gay Head (Aquinnah).

That morning, I left my house early to pick up Edith at her home in North Dartmouth. The two-hour drive back to Andover was full of laughter as Edith has a wicked sense of humor. After we arrived, the entire museum staff, along with some of our colleagues from the OWHL, joined Edith and me for lunch at Paresky Commons, where she regaled us with stories about her family, including the fact that her children had attended private school and that her grandchildren were studying at Dartmouth and the University of Southern New Hampshire. We also laughed over her story about her husband’s attempt to clear out clutter during a move, inadvertently leaving behind a first edition of Margaret Mitchell’s Gone with the Wind. We were all instructed to keep an eye out for the gray, clothbound volume in used-book stores on Cape Cod.

Edith’s conversation with students gave them a firsthand look at NAGPRA—the Native American Graves Protection and Repatriation Act—from the American Indian perspective. The passage of NAGPRA in 1990 signaled a shift in the disciplines of archaeology and museology. Not only did the Act create a process for tribes to claim the return of human remains, funerary objects, sacred items, and objects of cultural patrimony, but also it caused museum personnel and archaeologists to start changing how they think about and interact with descendant communities. Collaborative projects and indigenous archaeology are now fairly common. Despite that, there are significant challenges to compliance with NAGPRA, including difficulties in affiliating museum collections with contemporary tribes, lack of land for reburial of human remains, divergent interpretations of the law, and the sheer volume of human remains and funerary objects in museum collections. For example, a 2010 Government Accountability Office audit concluded that many federal agencies had not complied with the Act.

Students listened to Edith talk about her experience as a former Massachusetts Commissioner on Indian Affairs in the 1980s—the days just before the passage of NAGPRA, when every local law enforcement agency was storing human remains that could be repatriated and reburied under state law—as well as the use of the term “Native American” instead of “American Indian.” We all were particularly struck when Edith discussed the reluctance of museums to return funerary objects and items of cultural patrimony, even though these are clearly covered by the Act. She talked about the significant loss of Wampanoag material culture that began in the 17th century when Puritan colonists raided native graves for “pretties” (essentially grave goods and burial offerings) and how this continued throughout King Philip’s War, when trophies were taken by colonists and sent back to England. Most notable was a wampum belt, composed of white and purple shell beads, that is thought to be in the British Museum. Edith asked why the Wampanoag couldn’t expect the return of some of these items for display in their tribal museum.

Students in Race and Identity in Indian Country spent the fall term confronting the fraught history of American Indians. Major themes covered were scientific racism, government policy, and the role of museums in the near genocide of Native people. Edith’s visit was a reminder that American Indians are still here—as individuals and vibrant communities—and that repatriation is more than a fight over property, but one that cuts to the core of personal and community identity, health, and well-being.

After the students departed for sports and other commitments, Edith and I began our return trip to North Dartmouth. When I was pulling into her driveway she remarked that although she was glad to be home because it was home, she was sad that the day was done as she had very much enjoyed our wonderful students.

For more information on the Wampanoag Tribe of Gay Head (Aquinnah): http://www.wampanoagtribe.net/Pages/index

Peabody Offers New Activity Focused on New England Slavery

Contributed by Lindsay Randall

This week saw the debut of the Peabody Museum’s History 200 lesson, “The Little Spots Allow’d Them: Slavery and Landscape in 18th-Century New England.” The lesson focuses on Ten Hills Farm, a property located in Medford, Mass., that was owned by the Royall family in the 1700s. Using the quote by Winston Churchill that “we make our buildings, and they in turn make us,” I ask students to look at how the landscape and architectural choices reflect and influence the values and roles of the individuals who created them, as well as how they continue to impact us today.

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The land in Medford was purchased by Isaac Royall Sr., a son of a modest carpenter who had amassed his wealth through his sugar plantation on Antigua. Royall Sr. and, later, his son, Isaac Royall Jr., built and modified a mansion house and slave quarters and installed lavish gardens, orchards, and other features into the landscape.

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Image of Isaac Royall Jr courtesy of Wikipedia https://en.wikipedia.org/wiki/Isaac_Royall,_Jr.#/media/File:Royall.jpg 

The choices the Royalls made regarding the placement of the buildings and modifications to the landscape reflected how they thought of themselves and the image they wanted to project, how they wanted their contemporaries to see them, and how they thought society should be ordered.

Images of Royall House and Slave Quarters courtesy of Wikipedia https://en.wikipedia.org/wiki/Isaac_Royall_House 

The landscape and architecture of Ten Hills Farm was not solely a means to display the Royalls’ status and wealth to the other white inhabitants of Boston and surrounding land. They also served as a “conversation without words” between the masters and their slaves.

One of my favorite parts of the lesson is when I ask students to use strings to create lines of sight from the mansion house. After they have completed the task, they are able to see that a large section of the land next to the slave quarters cannot be seen from the mansion house. The students and I discuss why the Royalls would deliberately create a space that was out of their view, and then I challenge them to look at how those who were enslaved would have viewed the same parcel of land. To the slaves, this piece of land would have been one of the only places they could experience themselves and one another as human beings and retain some control over their lives.

At the end of the lesson, we discuss how the Colonial construction of racial categories was cemented and enforced through building and land-use choices. It is interesting to contemplate how building choices such as the ones made at Ten Hills Farm helped move the concept of blacks being “other” or “less than” from simply being an idea, to one that was tangible, was real, and, most insidiously, seemed natural.

This lesson is particularly important for our students to understand as they become more connected with the world outside of Phillips Academy and their home communities. We are still seeing the consequences of these “conversations without words” in our world today, with some of the most notable examples being Ferguson and Baltimore. As our students move forward in society, it is important that we support their ethical development and understanding.

An interesting recent development, and one that makes this lesson timely and even more important, concerns the Royall family and their connection to Harvard University. Harvard Law School was established through the bequest of Isaac Royall Jr.’s estate in 1817. The Royall family crest still serves as the school’s seal. There is a growing movement named Royall Must Fall asking for the removal of the seal due to its connection to slavery: https://www.bostonglobe.com/metro/2015/11/10/student-group-opposes-harvard-law-seal-citing-slavery-ties/esUi7LUfqCS2oXSfUwuaNP/story.html

  • The Royall House and Slave Quarters Museum is a leader in the interpretation of slave history in the United States, particularly in New England: http://www.royallhouse.org/