The Cape Medical Museum

The thing about researching and working on difficult heritage is that it is difficult for a reason. Part of why I planned such a lengthy research trip to South Africa was that I knew I’d be confronting a lot of serious, emotional topics and sites, and I wanted to have time in between these more intense experiences to recover. I wanted to be sure that when I visited a site, I wasn’t emotionally exhausted from an earlier visit elsewhere. I want to be a thoughtful, engaged visitor, and that means not shutting down because I’ve spent the last three days confronting the horror that human beings inflict on each other. With that in mind, I made a visit to the Cape Medical Museum in Cape Town.

Cape Medical Museum

Cape Medical Museum sign (author’s image)

The Cape Medical Museum does not have a website, and they are actually a bit tricky to find. I happened to see it when I rode past in a taxi, and knew that I absolutely HAD to visit. I have a pet interest in medical history, and I enjoy learning about the past through the lens of disease and medical practices. I love a good medical history book, especially when the writer explores the intersection between disease, science, culture, social history, and race. I listen to a lot of medical histories when I’m driving (not always the best idea if you don’t feel well), and right now I’ve been listening to Rabid: A Cultural History of Rabies, which I recommend highly.

Anyway! The museum is in an attractive but unassuming historic house in the Old Hospital Complex in Green Point, Cape Town. There is no admission fee (though I made a donation), and there are no guided tours. In addition to an extensive collection of medical machines and equipment, the museum includes a fantastic exhibit on various diseases that have invaded the region. The multilingual panels connect the facts of diseases like typhus and yellow fever to their impact on society. In a panel on the bubonic plague, for example, one section describes how the practice of quarantining Africans suspected of having plague in camps helped create the idea for townships under apartheid. One of these camps later became the site of the Nyanga township. Unfortunately, there was no photography in the museum, so you’ll just have to take my word for it.

Cape Medical Museum building

Cape Medical Museum building (author’s image)

The disease room also had a display case with small windows where visitors could look in and see some of the medical models physicians in training used to learn how to identify diseases like diphtheria and gonorrhea. Though these were not as elaborate as the casts and preserved parts I saw earlier this year at the Mütter Museum in Philadelphia, they still conveyed the horrifying commonness of these types of conditions.

There were several rooms dedicated to particular types of medical equipment, like dentistry and ophthalmology, and a few period rooms set up as an operating room, a dispensary, and a delivery room. These rooms also included display cases full of medical equipment from different time periods, which was both fascinating and a little disturbing. One of my favorite displays was a series of respirators/ventilators showing the evolution of that technology, and culminating with a 1960s-era Bird respirator.

If you do happen to find yourself in Cape Town, this little gem is well worth a visit. It’s an easy walk in Green Point or from the V&A Waterfront, and I spent about an hour and a half, which included reading all of the panels because that is how I roll.

Entryway from the foyer

A little something for the hist pres crowd: check out this stunning entryway! They sadly did not interpret the house, but they did let me photograph this (really poorly, apparently). (author’s terrible image)

The Hector Pieterson Museum & Memorial

On June 16, 1976, some 20,000 students in Soweto (a township southwest of Johannesburg, South Africa) gathered to march in peaceful protest against the implementation of Afrikaans as the medium of instruction. The decree represented a significant attack from the apartheid regime on the already struggling education system available to students labeled “non-white.” Unlike white students, who received a free and mandatory education, parents of children classified as “non-white” had to pay tuition and for books send their children to non-compulsory schools where they were taught by teachers who were paid a pittance in appallingly poor conditions. The majority of students did not speak Afrikaans, nor did many of the teachers, so the transition to this new language would make it virtually impossible for many students to learn.

to hell with afrikaans

Reproduction of a sign from the June 16, 1976 protest. (via http://www.gutenberg-e.org/pohlandt-mccormick/archive/detail/DSCN2081.jpg.html)

The students planned to march from the Orlando West suburb of Soweto to Shap Stadium for a rally, but they encountered police led by Colonel Kleingeld. Kleingeld fired the first shot, and violence erupted as students fled or threw rocks at police, who in turn loosed dogs and fired tear gas canister and bullets at the students. A young man, Hector Pieterson, was shot, and photographer Sam Nzima snapped what would become the iconic image of the uprising, in which Hector’s body is carried by Mbuyisa Makhubo as his sister, Antoinette Sithole, runs alongside.** The violence led to more than 150 deaths, and in the following days students across the city and notably from the University of Witswatersrand joined in the protest. The decree was eventually repealed in 1979, but the student uprising is credited with reinvigorating the anti-apartheid campaign by organizing youth against the regime. If you want to know more, Helena Pohldant-McCormick has an amazing digital book project on the student uprising that is well worth checking out.

Hector Pieterson Museum (author's image)

Hector Pieterson Museum (author’s image)

I went to the Hector Pieterson Museum and Memorial twice during my visit to Johannesburg, both times as part of township tours of Soweto. I had no idea what to expect because the museum does not have a website or much of an online presence, at least not that I’ve been able to find beyond a few short blurbs on wikipedia and travel websites. I was impressed with the museum, which interprets the events of 1976 and contextualizes against both what happened before and after, and most impressively, includes discussion of lasting impact of the events and their interpretation and commemoration.

Memorial to fallen students in the courtyard at the Hector Pieterson Museum.

Memorial to fallen students in the courtyard at the Hector Pieterson Museum. (author’s image)

The museum constructs its narrative using extensive oral history testimony from many sides of the conflict; students, parents, and police. One of the things that stood out most to me was that there was a real effort to convey what happened in all its confusion and nuance. Contrasting interpretations are offered, as is testimony that complicated ideas about innocence in guilt. In particular, I was struck by the inclusion of the story of a young man who took part in the looting of a shop, probably because of how such reports in the US have been used to discredit the acts of rioters in Ferguson. The museum presents the participants as human beings with agency, and there is no effort to cast them as passive victims in order to make it clear that the violence committed against them was criminal.

For me, this was the most important aspect of the museum. In the US, we have a tendency to want to paint our conflicts in the most black and white terms possible; we like our heroes to be paragons of virtue and our villains to be flawed and malevolent. The problem is that history is made up of the acts of human beings who are inherently flawed and rarely all good or all evil. When we perpetuate these ideas in our presentations of history, we encourage the spread of these ideas in our larger culture. It perpetuates the idea that the only real victim is one who is totally innocent, not just in the context of the crime committed against him or her, but of anything ever. It’s why Trayvon Martin was labeled a thug. It’s why the Ferguson Police felt the need to inform the public that Michael Brown was suspected in the theft of a box of cigars on the day he was shot by Officer Darren Wilson. It’s the reason people wonder what rape victims were wearing.

Our cultural institutions are often reflections of the values we hold as a society. While they cannot single-handedly reform attitudes, they are uniquely placed to encourage dialogue about the past and the issues of race, class, gender, and justice that we still deal with today. When we visit these types of sites, we bring with us values and ideas that can be upheld or challenged by what we see. These sites should be places where we are encouraged to embrace complicated ideas and stories, and then carry that willingness to be uncomfortable and uncertain into the rest of our lives.

*South Africa had a number of racial classifications under apartheid, each of which conveyed a different level of privilege (all subordinate to white, of course). I place “non-white” in quotations because it is the language of the regime; I only use it here to refer to the laws of that period, as I recognize that it is no longer acceptable, and to convey the arbitrary nature of racial classification under apartheid.

**This photograph is widely available online, but I have chosen not to show it here because I do not have the permission of Sam Nzima. The image has a long history of incorrect attribution and appropriation of which I do not want to be a part. You can easily find it by clicking the link above or simply typing “Hector Pieterson” into the search engine of your choice.

A Trip to the Zoo

So I made it to Johannesburg, and I’ve now officially been here for a week. It seems like a lot longer, in part because it took two days to get here. I left last Sunday (Sept 28), flew overnight to London where I spent 14 hours (during which I visited the fantastic V&A Museum) before catching another overnight flight (10.5 hours) to Johannesburg. The trip to London was a bit rough; I didn’t sleep well, due to adrenaline and a bad seatmate, but I did get to see a great movie I’d been meaning to catch, Belle, which I recommend thoroughly. If you’re wondering why I don’t have any pictures from London, it’s because I left my camera at home, because of course I did. Fortunately, I am renting an iPhone while I’m in South Africa, so I have plenty of photos of my adventures here.

IMG_0060

View down the street in the Melville suburb; walls and gates the entire way. (Author’s image)

After spending a day recovering from my journey, I decided to ease into my trip by starting out with a visit to the Johannesburg Zoo. One of the things that has really struck me about Joburg (or Jozi, as the locals call it) is how little public space there is. All of the houses are behind walls and fences and gates, so there’s very little to see when you walk down the street. Several tourism websites recommended the zoo as a place where it is possible to walk around and see things without concerns for safety that seem to be embedded into the physical space of the city elsewhere, and I definitely found that to be the case.

I took a taxi to the zoo (because everyone drives here), and I was pleasantly surprised. The zoo is laid out informally relative to a lot of zoos I’ve visited, by which I mean that there’s no clear direction of traffic or path to follow. There are some paved walks, but other walks are little more than dirt paths, though they are clearly meant for visitors since there are markers with information about the animals in each enclosure. One of my favorite things about the zoo was their work on historic preservation. Though the zoo has only limited space in which to expand, they have retained the historic animal enclosures and interpret them for visitors.

Old Polar Bear Enclosure Marker

IMG_0018 Interpretive marker for the Old Polar Bear Enclosure and Old Polar Bear Enclosure (Author’s images).

Lion cubs (including a rare white lion) playing in their new enclosure (author's image).

Lion cubs (including a rare white lion) playing in their new enclosure (author’s image).

Some of the enclosures have been repurposed to house new species. The Old Polar Bear Enclosure (pictured above) is now home to the bushbabies. It’s a great lesson on the evolution of animal husbandry, though it’s a little horrifying to imagine some of these animals being kept in such small spaces. Along with the Old Polar Bear Enclosure, the zoo also still has the Old Carnivore Enclosure and the Old Elephant House. These sites all have interpretive markers that discuss when they were built, and acknowledge that these facilities were state-of-the-art at the time they were constructed. While the zoo still has lions and elephants, they are now housed in much more generous spaces.

Preservationists like to talk about the importance of protecting the layers of past embedded in the landscape, meaning that we want to protect the evidence of how the use of the physical landscape has changed and evolved. In a historic house, this means keeping additions made throughout the house’s life that show how various residents adapted the house to their changing needs. In the case of the zoo, it means keeping and reusing old structures so that visitors can see and appreciate how this zoo (and zoos generally) have evolved to provide better and better care for their animals. The approach used by the Johannesburg Zoo is a great example of an effective and low-maintenance way to expand the visitor experience to include education about history as well as animals. If you find yourself in Joburg on a beautiful day (like I did), it’s well worth a visit.

Friendly shire horse

Of course I made friends with this very sweet Shire horse from their farm exhibit (author’s image).

Getting kisses from a juvenile sable antelope

I also made friends with this juvenile sable antelope (author’s image).

obligatory zoo peacock

Obligatory zoo peacock (author’s image).

Watch This Space

You may (or may not) have noticed that it’s been quite a while since I last posted here. All of my good intentions about continuing to blog have fallen to the wayside as I have been dedicating my writing energy to the dissertation and, more recently, the dreaded job application process. It’s been a productive summer. I have two chapters out for review with my committee, and a third has just undergone its first review with my supervisor, and I’ve even found some positions to apply for. But I didn’t decide to start blogging again to bore you with the details of my academic progress; I want to share some exciting news.

On September 28, I will embark on a six-week trip to Johannesburg and Cape Town, South Africa to conduct research for my dissertation. I will be meeting with a few contacts, visiting historic sites, taking tours, and trying to remind myself that this is in fact real life. This trip has been in the planning stages for a long time, and it’s hard to believe that it’s actually finally happening. In order to make the most of my time, I will be blogging more actively from South Africa, mostly site reviews and observations about the heritage landscape. I’m even renting an iPhone while I’m there to make it even easier to document my trip! (Yes, I am one of those Luddites clinging desperately to a flip phone.)

So… watch this space!

Same Song, Different Verse

If you’ve been keeping up with the bankruptcy situation in Detroit, you’re probably aware that the situation is pretty dire. The city is home to thousands of abandoned buildings, ranging from grand industrial and commercial buildings to private homes. The sprawling metropolis’ population has steadily declined since the mid-20th century, but it was laid particularly low by the Great Recession. In 2013, the city filed for Chapter 9 bankruptcy, arguing that its debts far exceeded anything the city could afford to pay. After a series of court cases, the bankruptcy was allowed. Since the decision at the end of 2013, the city has been in negotiation with its creditors over the terms of its bankruptcy, to be decided by a federal judge this year.

William Livingstone House in Detroit, as photographed by Yves Marchand & Roland Meffre: http://www.marchandmeffre.com/detroit/

William Livingstone House in Detroit, as photographed by Yves Marchand & Roland Meffre: http://www.marchandmeffre.com/detroit/

One of the key pieces in the debate is the fate of the collection of the Detroit Institute of Arts. The DIA is home to an extraordinary collection, ranked as one of the top six in the United States. It holds the a Van Gogh self-portrait, the first Van Gogh painting to become part of an American museum’s collections, along with extensive collections of art from around the world. The DIA offers free admission to local residents (those who live in Detroit and three surrounding counties), something that is sadly increasingly rare.

The LA Times does a much better job unpacking the legal and political aspects of bankruptcy case than I am equipped to do, but the crux of the situation is that the city has been working on a “grand bargain” which involves the state, several private foundations, and the museum raising some $820 million to fund the municipal pensions that are on the chopping block. In exchange, the city will give the collection and the building to the affiliated nonprofit that runs the museum. This bargain allows the art collection to remain local and available while rescuing the pensions and benefits of city workers.

Detroit’s creditors, however, are less than pleased. Financial Guaranty Insurance Company has insisted that the collection is worth far more than $800 million, and want the entire collection to go on the auction block to repay Detroit’s debt. The infamous Koch brothers have weighed in, with their PAC Americans for Prosperity threatening to “make life difficult” in the next election for any Republicans who vote for the grand bargain, despite its popularity with Michigan residents on both sides of the political aisle.

Edgar Degas' The Violinist and the Young Woman, part of the DIA's permanent collection. Via wikimedia commons.

Edgar Degas’ The Violinist and the Young Woman, part of the DIA’s permanent collection. Via wikimedia commons.

It’s hard to see this story and not be reminded of all of the art and museum collections currently and previously under threat. The Maier Museum situation of course comes to mind, along with the Fisk University’s sale of its Georgia O’Keeffe collection to the Crystal Bridges Museum (founded by a Wal-Mart heiress). It’s also hard not to be frustrated by this trend of putting price tags on cultural heritage.

For me, access to cultural heritage is a key part of the democratic experience. There was a time when people believed that fine art was the exclusive purview of the wealthy and aristocratic, and that ordinary people could not appreciate such things. Museums like the DIA are the opposite of this notion. Those collections belong in a very real sense to every visitor who walks through its doors to visit them. For locals especially, the chance to see a collection like that of the DIA in their hometown is a chance to visit far away places practically for free. As globalization has contributed to a sense of same-ness, museums offer a place to experience the truly unique in person.

Detroit has suffered in the last ten years or so. The population has declined, and the built environment has suffered tremendously. To further gut the city’s cultural heritage by auctioning off its signature art collection would be a devastating blow, and to what end? So that wealthy creditors won’t have a bad quarter? To appease a pair of billionaires? Detroit has taken extraordinary measures to rebuild itself, with local businesses and government going to great lengths to encourage people to return to the city and revitalize it. In a way, it would be poetic if a city built on capitalist enterprise was destroyed by it, but there would be no beauty in that poetry, only a landscape whose abandoned buildings reflect the barrenness of its soul, and the first bleak signpost on a road many cities may shortly follow.

I met a traveller from an antique land
Who said: “Two vast and trunkless legs of stone
Stand in the desert. Near them on the sand,
Half sunk, a shattered visage lies, whose frown
And wrinkled lip and sneer of cold command
Tell that its sculptor well those passions read
Which yet survive, stamped on these lifeless things,
The hand that mocked them and the heart that fed.
And on the pedestal these words appear:
`My name is Ozymandias, King of Kings:
Look on my works, ye mighty, and despair!’
Nothing beside remains. Round the decay
Of that colossal wreck, boundless and bare,
The lone and level sands stretch far away”.

“Ozymandias” by Percy Bysshe Shelley

“It’s Complicated”

I’ve been thinking a lot lately about interpreting uncomfortable history. It’s something I’m engaging with in my dissertation, and it’s something that seems to be popping up a lot.

FBI poster of missing civil rights workers

FBI poster of missing civil rights workers

On Wednesday night, I made the trek up to Nashville to see a documentary, Freedom Summer, being shown as part of the Nashville Film Festival. As you might have guessed from the title, the film focuses on the Mississippi “Freedom Summer” Project of 1964, during which hundreds of college students from around the country poured into Mississippi under the auspices of the Student Nonviolent Coordinating Committee (SNCC) to assist and encourage black Mississippians in attempting to register to vote. The registration effort led to the establishment of the Mississippi Freedom Democratic Party, an alternative integrated delegation of Mississippians who unsuccessfully attempted to replace the all-white official delegation. Freedom Summer gained national attention when three civil rights workers (James Earl Chaney, Andrew Goodman, and Michael Schwerner) disappeared while investigating a church burning in Neshoba County. Their bodies were later found buried 12 feet beneath an earthen dam. The story was dramatized for the 1988 movie Mississippi Burning.*

Thursday night, I went up to Nashville again for a curator-led tour and roundtable discussion of the Tennessee State Museum’s new exhibit, Slaves and Slaveholders of Wessyngton Plantation.** The exhibit, which was two years in the making, is a close study of life and relationships on a 13,000-acre Robertson County tobacco plantation. It’s a great (and free) exhibit, and if you find yourself in Nashville before August 31, you should make a point of visiting. The event was organized by the Inter-museum Council of Nashville, so attendees included museum professionals, historians, and people in related fields, and we had a great conversation about the evolution of the exhibit and some of the challenges of interpreting the painful past. The Wessyngton Plantation story is unique in that nearly all of the plantation’s records from the antebellum period survive, including farm records that detail the involvement of the plantation mistress in both industry and punishment of slaves. The exhibit also features a math workbook that belonged to one of the Washington men, which includes word problems that talk about dividing workloads among overseers and slaves, showing how the institution of slavery shaped every aspect of the antebellum plantation world.

The exhibit tells complicated stories like that of Granville Washington (in the light vest), who was the unacknowledged son of his owner, George A. Washington. (via tnmuseum.org)

The exhibit tells complicated stories like that of Granville Washington (in the light vest), who was the unacknowledged son of his owner, George A. Washington. (via tnmuseum.org)

At the same time that these conversations were taking place, a friend sent me a link to this great video describing what’s going on in the Central African Republic. I love the vlogbrothers, and if you’re not familiar with them, you should remedy that maybe right now. Anyway, aside from the content, what really grabbed me about the video was the point John makes about how as Americans, we’re very attached to good vs. evil in our narratives, and that this is something that we both deliberately and subconsciously project onto our history. I also came across a good piece on History@Work (NCPH’s blog) about finding a balance between the need to tell a story that won’t put visitors off without backing away from hard truths.

The thread that pulled these various moments/experiences together for me was that tension between the need to be good historians who confront the truth in all its ugliness and good storytellers who can engage and entertain visitors. Sometimes we do this well, and other times we do it less well. For me, the success of the Wessyngton Plantation exhibit in presenting the lives of the enslaved people is that alongside accounts of punishments and a display case with neck shackles is the story of individuals who created their own lives and families within bondage. The exhibit does not fetishize the violence and brutality of slavery, nor does it try to paint a picture of happy slaves under a “good” master. It simply describes what was and leaves it to the visitor to make what he or she will of it.

I had more mixed feelings about Freedom Summer. While it was an excellent documentary, I found myself a little frustrated by the ending, which on the one hand connected rejection of the Mississippi Freedom Democratic Party with the rise of black separatism (yes!), but then on the other hand tied it to the success of the Voting Rights Act. Now, I agree that the Freedom Summer Project had an important impact on that legislation, but the connection with the material presented in the film felt like an afterthought–a need to tie a bow and put a “happily ever after” on a story that frankly didn’t need one. So much of the film focused on how the experience of Freedom Summer changed the way both the civil rights workers and the black Mississippians thought about themselves that tacking that connection on at the end felt awkward in an otherwise beautifully made film. The film would have been stronger overall if the creators had simply let the work speak for itself and left viewers to decide for themselves whether the ending was happy or not.

Exception: it is always correct to root for Arya Stark.

Exception: it is always correct to root for Arya Stark.

I think that sometimes as public historians we can fall victim to that desire to create a neat, tidy narrative arc with a clear beginning, middle, and end, and in particular, we want to end on an optimistic note. There’s nothing wrong with at impulse, and a huge part of our job is presenting content in accessible ways that encourage people to think critically. While I don’t have any great magic trick for solving that problem, I think it’s worth looking at pop culture for ideas. I think we’re at a really good moment in pop culture for engaging with complicated stories that go beyond the epic good vs. evil grand narrative of say, Lord of the Rings.*** There are popular shows with much more complicated stories that engage in much more complex narratives, shows like Mad Men where the characters do terrible things to each other and themselves and yet we still care about them, or Game of Thrones where good guys die, bad guys live, and it’s hard to find a hero(ine). While I’m not suggesting we pattern the history we present after these programs (both of those shows have serious issues with representations of people of color, for one thing, and we have enough trouble with that already), they point to a willingness of the public, or at least parts of it, to be entertained by and engaged with complicated stories and multidimensional characters. If people can (and do) follow along and be fascinated by complex characters like Don Draper and Varys, surely they can do the same for figures like Martin Luther King, Jr. and Malcolm X.

The way we think about and understand the past has a tremendous impact on how we think about and understand the present. Is emancipation a happy ending for enslaved people? Does the civil rights movement have a happy ending? Does it have an ending at all?

 

*Mississippi Burning is a problematic film in a lot of ways, not least of which is the passivity that characterizes all of its African American characters and the heroic role it assigns the FBI.

**Much of the research for this exhibit is based on the work of John F. Baker, Jr., who has published a book on the topic. Full disclosure: I have purchased the book, but not yet read it.

***I love LOTR, please don’t send me hate mail.

Men of the Docks, Revisited: Part II

So, in my last post I discussed the context for the sale of George Bellows’ Men of the Docks and three other paintings from the Maier Museum at Randolph College. In this post, I want to talk about Men of the Docks in particular and the response to the sale.

Men of the Docks by George Bellows (courtesy of Wikimedia Commons)

Men of the Docks by George Bellows (courtesy of Wikimedia Commons)

Part of why there has been such an uproar over the Bellows painting in particular is its place in the Maier collection. Men of the Docks was a key piece of the collection. The painting was selected by Louise Jordan Smith, R-MWC’s first art professor who later left her valuable art collection to the college. She and a German professor established “The Randolph-Macon Art Association of Lynchburg,” a coalition of students, faculty, alumnae, and local townspeople who raised the $2,500 to purchase the painting from Bellows in 1920. It was the first masterpiece in the collection. Men of the Docks was not simply another valuable piece in a large collection; it was one of the first, and it had special meaning attached to it due to the circumstances of its acquisition.

Deaccessioning is the process of transferring ownership of a museum piece to another institution or individual through sale or exchange. The deaccessioning of collections is a tricky topic, and several museum organizations who offer guidelines on the topic, including the American Alliance of Museums and the Association of Art Museum Directors. In general, pieces are considered for eligible deaccessioning if they do not contribute to collection; for example, if a museum specializes in 20th century abstract expressionism, and had a few pieces of American folk art, they might consider deaccessioning the folk art in order to acquire more abstract expressionist work. This is the other side of deaccessioning; any proceeds from the sale of collections should only be used to expand the collection, rather then put toward building maintenance or the general endowment.

Edward Hicks' A Peaceable Kingdom (image via cultureGRRL blog)

Edward Hicks’ A Peaceable Kingdom, one of the two paintings still on the auction block. (image via cultureGRRL blog)

Museums are stewards of heritage and art with tremendous cultural significance and often great monetary value. In order to protect their role as stewards, museums cannot treat their collections as financial assets to be cashed in on a rainy day. Donors who give their art or collections to museums usually do so in order to ensure that the pieces will be cared for and appreciated by future generations, otherwise they would simply sell the items themselves and keep or donate the profits. The concept of a museum piece is is that it has a cultural value that far exceeds whatever price could be put on it. I’ve talked about this idea in earlier posts, so I won’t dwell on it here.

This is why the sale of Men of the Docks and the other three paintings has raised so much attention. Men of the Docks is a foundational piece in the college’s museum collection. According to the Maier’s own website, the collection features “works by outstanding American artists of the 19th, 20th, and 21st centuries”; a description that the Bellows painting clearly exemplifies. Beyond the fact that the painting should not have even been considered for deaccessioning, the proceeds from the sale are being used to bolster Randolph College’s general fund, not further the museum collections. The money from the sale of Rufino Tamayo’s Trovador went into the general fund. When questioned, current president Bradley Bateman indicated that the Trustees intend to go forward with the sale of both Edward Hicks’ A Peaceable Kingdom and Ernest Hennings’ Through the Arroyo. There is no reason to believe these sale proceeds will go anywhere but the general fund.

Maier Museum of Art

Maier Museum of Art (image via cultureGRRL blog)

Essentially, what’s happened is that the Trustees of Randolph-Macon Woman’s College mismanaged the college’s finances so badly that the only recourse was to open the college to men and sell off a portion of the art collection, the proceeds from which will go back to a fund managed by the people responsible for the crisis in the first place.

Randolph College’s response to the objections raised by those in the museum field has been somewhat disheartening. In addition to continuing on with the plan to sell the two remaining pieces, the college has gone so far as to claim that the Maier is not actually a museum.This should make for interesting discussions this fall in Randolph College’s Art History 261: Introduction to Museum Studies and Art History 315: Curatorial Seminar at the Maier Museum of Art.* Perhaps these courses would better be titled “Introduction to Asset Management” and “Commodities Seminar”?

It’s easy to see, then, why this action has drawn so much criticism from the museum field. While Randolph College had already been censured for its actions by the Association of Art Museum Directors, on March 12, 2014 the organization officially sanctioned Randolph College for its actions. (For commentary, see: this, this, and this.)

So then, what can be done? In the case of Trovador and Men of the Docks, nothing. There has been surprisingly little backlash against the National Gallery in London as the majority of articles focus on Randolph College’s poor practices. Randolph College has tried to focus on the fact that the Bellows’ painting will still be on public view, and alleges that this the start of a partnership the National Gallery. The college also claims that no other artwork will be sold; the college still owns a Georgia O’Keeffe (Yellow Cactus), an Edward Hopper (Mrs. Scott’s House), and a drawing by Mary Cassatt, so the remaining paintings are not insignificant (though quite valuable, which might put them in jeopardy). The problem here is that the college has already tried once to break the trust through which Louise Jordan Smith left her personal collection to the college.** Although the effort was abandoned, it is hardly reassuring to those interested in protecting the remaining collections or considering future donations.

The path in front of Main Hall at R-MWC. (author's image)

The path in front of Main Hall at R-MWC. (author’s image)

For many alumnae (though of course not all), the decision to admit men and sell the art has been a one-two punch, insult on top of injury. The Trustees have adopted a party line that brooks no opposition. More disturbing still, to me and the unscientific smattering of alumnae I’ve spoken to, is the way the Trustees and the college have dismissed the alumnae who feel betrayed by all of these actions as “bitter.” If it is true that some alumnae contacted SACS and put the college’s accreditation into question, that is not an action I agree with. At the same time, the Trustees have hardly shown themselves to have the best interest of the legacy of R-MWC at heart, nor have they made any effort to mend fences with the alumnae. During the year or so following the decision to admit men, I sent the college letters and emails asking them to reconsider or explain the situation. I never received a reply, though I did continue to receive requests for donations.

In the days following the announcement of the decision to go co-ed, many of my classmates and fellow alumnae were asked whether we would prefer that the college no longer exist. The question seems moot now. Randolph-Macon Woman’s College has become a footnote in the history of Randolph College. The sale of the art, especially Men of the Docks, has only underscored how fragile the legacy of my alma mater truly is, and by extension, how important and fragile all cultural heritage is.

The story of the “Maier Four” and Randolph College is not unique. In 2009, Brandeis University came very close to closing its Rose Art Museum or at least selling off part of its collections. Fisk University broke up a collection given by Georgia O’Keeffe and sold work to the Crystal Bridges Museum in Arkansas. It’s too late for Men of the Docks and Randolph-Macon Woman’s College, but it is not too late to take a serious look at how we value our cultural heritage and the institutions that safeguard it for the future.

*Course names based on Randolph College Catalog for 2013-2014.

**Incidentally, before deciding to sell the four paintings, the college first attempted to break the trust through which Miss Louise (as she was known) donated her collection. This is further elucidated in Meredith Minter Dixon’s And When I Go (pages 62-63).

Men of the Docks, Revisited: Part I

It’s been difficult to write this piece on the fate of the art being sold by Randolph College. I’ve commented freely about it on facebook, where I am sure of my audience of sympathetic and equally distraught alumnae, but it’s been more difficult to find ways to discuss something that feels so deeply personal in a more public forum. This is a challenge at the

An objective historian. (via wikimedia commons)

An objective historian. (via wikimedia commons)

heart of public history: how can we talk about painful topics that have deep personal meaning for individuals and communities in ways that are both analytical and constructive? Objective history is a bit like a Sasquatch; people like to imagine it’s out there, but folks in the know have basically discounted its existence. Personally, I think you’re far more likely to run into a Sasquatch than an objective account of history, but that’s an argument for another day.

The events at The Institution Formerly Known As Randolph-Macon Woman’s College have had a profound impact on my professional and personal life. R-MWC was the first place where I felt that I was part of a community much larger than myself, and institution rooted in the past that would go on indefinitely into the future. The announcements from 2005 onward constituted an attack on that community. I’m sure it’s no coincidence that I am now interested in community identity.

I have tried several times to compose a piece that addresses only the sale of the Bellows painting and the other artwork, and every time I have hit a (red brick) wall. Like all good history, to really understand what happened we need context. This first post will look at the circumstances leading up to the decision to sell the art.

I graduated from Randolph-Macon Woman’s College in 2006. It’s hard to convey the women’s college experience to someone who did not attend one, but I can tell you this: enrollment was around 750 total at any given time, and the vast majority of students lived on campus. We ate together at family-style tables in the dining hall and lived in dorms that mixed first years, sophomores, and juniors (seniors had their own dorm and annexes). We took part in traditions like Neverending Weekend, Pumpkin Parade, and Even/Odd rivalries. We knew each other, if not personally than on sight. We lived by a strict honor code that gave us unproctored, self-scheduled exams and dorm rooms that were often left unlocked. Our classes were small; the history department boasted a total of four faculty members, most of whom I still keep in touch with. Though it took me a while to figure out where I fit in, I don’t recall feeling cloistered or isolated. We were sisters, and our t-shirts boasted that we were “Not a girl’s school with no men, but a women’s college with no boys.” When I graduated, I was eager to go out and make my way in the world, but I knew that for better or worse, I would never again have an experience like I had at Randy Mac.

At my graduation with my sister class ('04) senior. You can always tell an Even!

At my graduation with my sister class (’04) senior. You can always tell an Even!

The fall after I graduated, the college announced its decision to begin accepting men. This decision was made unilaterally by the Board of Trustees, supposedly in response to falling enrollment numbers and financial problems. The supposed financial challenges had been brought to the attention of students the year before when the college announced that it would do away with its long-standing study abroad program at the University of Reading in England. Readingites (as they called themselves) and their fellow students objected vigorously and ultimately salvaged the program. I refer to the financial challenges as “supposed” because the college had just completed two very successful development campaigns, and there is considerable evidence that the financial problems were the result of poor management by the Board, which was paying then president Kathleen Gill Bowman more than $370,000/year (only 28 percent of private college presidents made more than $300,000 a year at that time).* The enrollment crisis was something of a red herring.** None of this should sound unfamiliar in the wake of the recent financial crisis.

Ultimately, the Board went ahead with its decision to go co-ed, over vigorous protests from current students and alumnae. The Board’s approach to the decision and the attitude of the Board members, especially interim college president Ginger Worden (’97), further enraged and alienated alumnae, who made repeated offers to drum up the necessary funds to reverse the decision. Lawsuits began when these offers were ignored or dismissed. At some point, SACS, the college’s accrediting institution, launched an investigation into the college’s financial status which was a factor in maintaining its accreditation. I was told at the time that SACS was contact by a few alumnae, but I am not sure whether this is true or not. In any case, the question of accreditation was raised, which put more pressure on the Board of Trustees.

On October 1, 2007, College representatives along with Lynchburg police entered the Maier Museum of Art and seized and removed four paintings from the collection: George Bellows’ Men of the Docks, Edward Hicks’ A Peaceable Kingdom, Ernest Hennings’ Through the Arroyo, and Rufino Tamayo’s Trovador. The paintings were not handled or wrapped and stored properly, and they were sent to Christie’s in New York immediately before the students or alumnae could be notified. More lawsuits followed, but Randolph College (as the institution is now known) was permitted to sell the four paintings. Trovador was sold in 2008 for $2.7 million. The funds raised by the sale of the art have gone into the college’s endowment fund, which is a violation of museum ethics (it is typically only acceptable to use the profits from the sale of deaccessioned items to purchase other items for the collection). The outrage of the alumnae was matched by censures from leading art and museum associations.

R-MWC is no more, one painting is sold, and three more are on the auction block. So ends Part I.

*Meredith Minter Dixon, And When I Go: the End of Randolph-Macon Woman’s College, (CreateSpace Independent Publishing Platform, 2012), Kindle edition, 2.

**Enrollment regularly fluctuated in connection with economics and other factors since the mid twentieth century; to my knowledge, it has not recovered to pre-coed levels at the time of this post. (see Dixon’s prologue for a more thorough analysis)

Post Script: Men of the Docks

I learned this evening that Randolph College has sold George Bellows’ Men of the Docks to the National Gallery in London. You can read more about the sale here.

Though the sale should not come as a surprise, I cannot help but feel a sense of profound loss, partly for the painting but more for what this transaction means for the legacy of Randolph-Macon Woman’s College, which will always be my alma mater. I also cannot resist taking this opportunity to note that the sale of the painting comes on the heels of a study showing that Randolph College has the sixth highest per-student endowment of all colleges in Virginia, DC, and Maryland.

I wanted to sign off with a link to the college song, but I found this instead, and somehow, it feels right. Hopefully you’ll agree.

Martin Luther King, Jr., Sarah Palin, and White Privilege

Martin Luther King, Jr. at a 1964 press conference (via wikimedia commons)

Martin Luther King, Jr. at a 1964 press conference (via wikimedia commons)

Monday was Martin Luther King, Jr. Day, a day when the federal government shuts down and our nation celebrates Dr. King’s contributions and legacy. This holiday usually sparks some commentary pressing people to recall that King was not a warm and fuzzy character who encouraged others to dream about racial equality. He was a radical, and his commitment to nonviolence was a key part of that radicalism. Like many other civil rights leaders, King was under intense surveillance by the FBI, a fact that seems even more salient given the US’s current NSA surveillance controversy.

The struggle to remember King’s radicalism is particularly salient in the wake of the death of Nelson Mandela. NPR used the occasion to discuss what happens when media outlets agree to agree, calling up the examples of King and Mandela. Ta-Nehisi Coates wrote an excellent piece over at The Atlantic on Mandela’s rejection of nonviolence that also cites comments on the topic by King and Malcolm X, a reminder that while King embraced nonviolence, the story was more complex than Kumbaya.

While it may seem tiresome to some audiences to continually speak to King’s radicalism and fight back against the sanitization (whitewashing?) of his image, the cost of not speaking out is higher. Just yesterday, former Alaskan governor and reality TV star Sarah Palin used King’s words to accuse President Obama of “playing the race card.” Palin’s remarks immediately drew fire from most circles, including her supporters. While most comments have focused on contextualizing her statements and arguing about whether Obama has played “the race card,” fewer looked at her misappropriation of King’s words and legacy.

The reason I bring up Palin’s remark is that it is a perfect example of the impact of white privilege on society and how we talk about the past. I can basically guarantee that whatever Palin was thinking when she posted that comment, it had almost nothing to do with Dr. King and his work and everything to do with her whitewashed ideas about him. When we don’t talk about the parts of King’s legacy, and the Civil Rights Movement as a whole, that make us uncomfortable, that remind us that he was a human being instead of a saint, we lose the significance of his contribution. He becomes the comfort food version of history; empty calories that feel good without providing any nourishment.

If we can’t talk about Dr. King’s complicated legacy, how can we expect to create a society where we can talk openly about white privilege and other aspects of institutionalized racism? One of the more recent pieces I’ve seen discussing the topic (cited here on Buzzfeed) evidently drew so much ire that the author took down the tumblr where the comic originally appeared. Pieces surface all over the place, from Peggy McIntosh’s classic “Unpacking the Invisible Knapsack” to articles written in dude-speak to posts on “Explaining White Privilege to a Broke White Person.” These ideas are difficult to discuss even in communities where respecting different perspectives is supposedly the ideal; just look at the #solidarityisforwhitewomen controversy that erupted in the name of finding a path to more intersectional feminism.

March on Washington flyer (via crmvet.org)

March on Washington flyer (via crmvet.org)

I was attracted to public history because it seemed like a way to make history useful and relevant. As I have worked on civil rights history, and more importantly talked with people who were involved in the Civil Rights Movement, I have to come to believe that as a public historian, I have an obligation to facilitate a discussion about social justice, especially when the injustices of the past connect with the injustices of the present. The way forward, from my perspective, is finding ways to talk about complicated topics that are respectful both of those engaged in the conversations and the facts themselves.

So let’s start talking about Dr. King’s radicalism. Let’s talk about Mandela’s rejection of nonviolence. And in the meantime, white people, before we say anything at all, we need to ask ourselves, Yo, Is This Racist?

*This post was originally developed for another project, and as such is cross-posted elsewhere.