Just Go Vote

Note: if you want to skip ahead to the voter information, because that’s the most important part of today’s post, scroll down until you see bold text.

Today’s post was originally going to be about a lot of different things.

Initially, I was going to write a response piece to the 1776 commission and its call for patriotic interpretations of history that instill pride rather than hated for one’s country, to paraphrase Trump. I was going to talk about the importance of confronting histories of genocide, exploitation, and ecological degradation, among other things, not only as a starting point for healing, to summarize Amy Lonetree, but also because these atrocities are still happening.

Then Ruth Bader Ginsberg passed away and Trump nominated Amy Coney Barrett. So I thought I should write a piece that centered my own experiences with voluntary sterilization to demonstrate how having the freedom to make choices about my reproductive health has benefitted my life. I wanted to tell my story to both normalize exercising autonomy over one’s body, and to bring back some of the nuance that gets lost when choice, and by extension reproductive health, is reduced to a question of abortion.

Then the debate happened, and…I’ve got nothing. Well, nothing that hasn’t already been articulated in other essays and articles.

Then Trump got diagnosed with Covid, and in the wake of his publicity stunts, I thought about writing a piece expressing how angry I feel most of the time living in this pandemic. Angry that Brandon and I and countless others have been following protocols to keep everyone safe while others disregard those precautions, extending the overall duration of the pandemic for everybody. Angry for Brandon because he couldn’t go to Florida to meet his niece, who was born in May. Angry for all the museums, archives, and other cultural institutions that have suffered in the wake of the pandemic. Angry for essential workers, teachers, and others who risk their lives every day. Angry for living with an administration that has failed to address the virus effectively. Angry for the normalization of pandemic anxiety. For all of the people who have died. Breonna Taylor. George Floyd. ICE. The list goes on, and on, and on.

And it was around this time I realized it’d be at least November before I got back to sharing my life and research as a Ph.D. candidate. You know, the reason why I set up this website in the first place.

So rather than tell these stories right now, because let’s be honest, if you’ve gotten this far without skipping you probably already agree with me at least in part, and if you don’t, one blog post isn’t going to change your mind, I’m sharing voting information:

For national information, including registration, click here.

If you’re a Virginia voter, click here. To skip to registration, click here.

If you’re a James City County voter, click here. To skip to registration, click here.

If you live in the City of Williamsburg, click here. To skip to registration, click here.

Important dates:

October 13: Last day to register to vote. That means you have one week from today, October 6, to register if you haven’t already.

October 23: Last day to request a ballot to be mailed to you

October 31: Last day to vote absentee

November 3: All polling places open 6 am – 7pm.

I voted and got my sticker; where’s yours?

Maybe I’ll tell those stories in the future, but not today. Go cast your ballot. Vote as if your life, and the lives of those you love, depend on it, because they very likely do.

Comprehensive Exams: Reflecting on my Experience

On September 9, I officially passed my comprehensive exams. In terms of degree requirements, this means I am ABD: All but Dissertation. Mind you, I still have a ways to go before completing the degree because I still have to research and write the dissertation, but finishing the exams is a major milestone as it’s one of the last things you do before being cut loose to research and write. Today then, I’d like to reflect on the exams and the process I took to prepare for them.

For graduate students: I’ve included my lists as downloadable PDFs at the end of this post, so if you’re putting together your own reading lists and seeking inspiration, please feel free to download and consult them.

How I felt after finishing my written exams.

In the American Studies Program at William & Mary, the exam consists of both a written and oral portion. The written section is taken at home over four days, one day for each list. On the morning of each day, you receive a set of questions for a specific reading list. You then select two questions to answer from that list and spend the next six hours writing two essays. This means you write a total of eight different essays over four days, with the length depending on your typing speed and loquacity (I wrote about 88 pages total). Most of the questions lend themselves to a standard essay format, but there are usually a few creative options as well, such as drafting a proposal for an exhibition or undergraduate course. Regardless of the format, you’ll answer the question by citing appropriate readings from your respective lists.

The oral section is considerably shorter. Once you hand in the exams, your committee reads the essays. About a week later, you’ll come together for an hour or so to discuss the essays in more detail. I’ve heard of some programs having pretty intense orals, but my experience at W&M was more laid-back. It’s less an intellectual grilling than an opportunity to expand on your arguments or discuss points that you wanted to address but didn’t have time to delve into due to time constraints. Historically this part is done in person, but given the circumstances of COVID-19, we did it over Zoom.

I’ve heard nightmare stories about exams, but mine went about as smoothly as one can hope. I had little difficulty answering the actual questions or thinking of appropriate readings to reference, and I was able to articulate myself during the oral part. My committee was also positive and supportive of my work and ideas, which made the process much easier. The hardest part was maintaining the physical and mental stamina to complete the essays, as sitting and typing for hours on end is pretty draining. For each day of writing, I found that setting aside one of my allotted hours to outline each of my two responses really helped. Writing the introductions and conclusions for each essay first also made things easier, as it meant that regardless of how much I wrote, I had an articulate beginning and end to each piece.

What else enabled me to pull this off?

A significant part of my success stems from privilege, which made the whole process easier for me to complete. As a white, able-bodied, childfree, cisgender woman with a decent economic standing, I could focus on reading without worrying (relatively speaking, given the state of everything) about my personal safety, my bills, the well-being of any children, and so forth. Since Brandon does most of the cooking and grocery shopping, moreover, I didn’t have to spend all of my downtime on domestic labor, which meant that I could recharge from my reading through exercise, pursuing different hobbies, or resting (again, relatively speaking, all things considered). All of this meant that I entered the exams feeling adequately rested and prepared.

Previous experience also influenced my results. I’ve had to discuss my academic work before at committees, whether for my undergraduate thesis (not necessary to graduate but I was an overachiever) or the qualifying paper for my M.A., so the idea of talking about my work with faculty doesn’t intimidate me as much as it could. My work experience at museums has also demonstrated that I am capable of doing a lot of different things, whether supervising the day-to-day logistics of a curatorial department or conceptualizing and completing a large exhibition, so I felt confident that I could handle this too. In other words, the more you do, the more comfortable you feel with doing other things.

The most significant contributing factor to my ability to complete the exams though, was the preparation itself. I spent eight months getting ready, with the last month alone focused on reviewing, so I had a good amount of time. I’ve always been pretty good about scheduling my work time and staying on task, so setting up a regular reading schedule and sticking to it was also doable. To keep myself from burning out, I worked only during the week, taking the weekends off to relax and spend time with Brandon. My previous coursework had also helped my refine my note-taking skills. For each book or article, my notes included subsections discussing argument, methods, evidence, and relations to other readings, an approach I picked up in my Mobilities seminar last year. In addition to these notes, I wrote flashcards that I later used for daily reviewing. Readers of this blog will also remember that I wrote posts about each of my reading lists and the sublists within them, which let me reflect on the readings both individually and as a group.

The month I spent reviewing was especially helpful. I reread the notes I took on each text, which enabled me to get reacquainted with general arguments as well as remember key details or case studies. I also reviewed my flashcards regularly, which meant that for the last month, I reviewed each text at least once a day, five days a week. I also created mindmaps identifying major theoretical or topical frameworks connecting readings not only within individual lists, but across the four lists as well, encouraging me to think through a more interdisciplinary lens. This meant that when I was writing my essays, I could not only connect them to their specific reading list, but could also discuss texts from other lists, or even previous courses, which demonstrated that I was not thinking about these readings in isolation.

Perhaps most significantly, I knew what to expect from the various members on my committee. Throughout the reading process, I met with each faculty member at least three times, with each meeting discussing a different group of readings. During these meetings, we would brainstorm potential questions in addition to discussing the texts, which gave me a sense of the angles each faculty member would likely take. Some sent me practice questions to get me thinking about how to group readings, and for my infrastructure exam, I actually wrote my own questions, a process that really encouraged me to think about the major themes and ideas of that list. In short, by the time I took the exam, I was confident that I could answer the questions because I knew what to expect and had plenty of time to get comfortable with the readings.

So what did I get from this process, aside from reading about a lot of cool different subjects? Basically the exams are there to help you get acquainted with the major questions and debates of your fields of interest. You won’t come out knowing everything, of course, but you’ll have a better sense of the context for your academic work. Since all research builds off of other scholarship, it’s important to have this contextualization. Beyond the broad strokes of the field, you’ll also a better sense of how different scholars put their arguments together, what evidence they use and how they use it, and so forth. You’ll also start noticing which scholars you tend to admire or not, and which ones you’d like to reference or emulate moving forward. Basically, the exam preparation helps you to better understand your place in the field, and what kind of intervention you’d like to make. Of course, this process is ongoing, but it’s an important beginning.

At least, that’s what I’ve gotten from it. I can’t speak for everyone who has undergone this process, but for me, it was worthwhile. After spending years working on exhibitions, focusing on day-to-day museum tasks, or more recently completing required coursework, it was a refreshing change to just read and think about scholarship that speaks to me and my specific research interests. I was definitely ready to be finished once I took the exams, but overall I’m glad I did it. Now on to the next phase, writing the dissertation prospectus!

Reading list downloads for anyone interested:

New Digital Project: Facemask Drawings

I’ve been in a holding pattern since finishing my written exams on August 27 because I still need to complete the oral component, which is happening this Wednesday. In the meantime, I’ve been catching up on nonacademic projects that I’d sidelined while reading for comps. My main website, for instance, now features a brand-new page about my curatorial and academic writing in the main menu. On this page, I’ve not only included links to open-access materials published online, but also provided downloadable PDFs for all my exhibit brochures and other print-only materials.

Another important project that I’ve recently made available is more personal. This is the online exhibit Facemasks: Drawings of COVID-19 Face Coverings, the latest addition to my Digital Projects page, and it’s what I’d like to talk about today.

This exhibit is a collection of drawings I’ve made depicting various COVID-19 facemasks. I initially started making these drawings because sketching has always been an important way for me to process my thoughts and emotions. I initially had little desire to draw because I felt overwhelmed, but I finally took an interest in sketching again when I began taking a closer look at the facemasks in our house. Brandon had brought home several cloth facemasks made by employees working in the textiles department at Colonial Williamsburg, and over time, I became interested in their visual qualities. One day, I draped one of the masks over some pushpins I’d applied to the wall in my study, and started sketching. I liked this display method because it mimicked the effect of them being worn while also suggesting the appearance of pinned butterflies and other natural history displays. In keeping with those presentations, I decided to draw the masks in a naturalistic way, with an emphasis on their physical presence as conveyed through modeling and cast shadows.

I drew the masks using pen and ink with ink wash and paint, arguably my favorite way to sketch. In drawing the masks, I thought about them primarily as sites of labor and expression. I wondered about the choices made in fabric selection, the time needed to complete them, the labor that I had been spared by having these masks available for use, and whether I would ever find out who made them. I also thought about facemasks within contemporary American visual culture, and their associations with public health, individual freedom, distrust of authority, and personal expression. Through these drawings, in other words, I began to process my feelings about the pandemic.

The first mask I drew once I got the idea to start sketching them. This is Brandon’s alternate facemask. He doesn’t use this one as much because the material is thick and itchy, but I liked the marbling effect on the fabric.

Around the time I started drawing facemasks, I came up with the idea of an online exhibit. As a curator, I’ve been following how museums have reconfigured their collections through online exhibits, and while I’m currently not working in a museum environment, I wanted to use my previous experiences as a museum professional to explore new ways of sharing material. Since I knew there would be an online component to the project, I also decided to expand my collection by inviting my contacts on social media to send photos of their masks. I also encouraged participants to send any text they wanted to include about their mask in the form that worked best for them, whether as a caption, poem, short story, or something else. The captions that you see come directly from the users who submitted these images, and is used with their permission. 

This mask was sent to me over social media by Karen Strange, Brandon’s aunt. Since I was working from a photograph, the ties took on a more dynamic quality in jeeping with the original image.

Admittedly this took longer than anticipated. Soon after I conceptualized the project I developed tendonitis in my dominant hand and had to halt all creative activity for several weeks. As much as I wanted to get on with the exhibit, I knew working through the injury would only make it worse, so I reluctantly put the project on hold until my hand healed (for blog posts and comps notes, I actually switched to voice typing). I’ve since been able to resume my usual activities, albeit with greater attention to rest and stretching.

Once I finished my drawings, I turned them into high-quality JPGs using a fantastic portable scanner that Brandon had gotten me for Christmas a couple years ago (I also used it to create the PDFs on my writing page). I created the actual exhibit on Omeka because it’s a popular platform that I’ve been wanting to learn how to use. During a few afternoons, I figured out how to add items, create collections, and from those repositories, form exhibits. Like a lot of digital platforms I’ve used, I learned through trial and error, but between my own tinkering and the online tutorials available, I figured it out enough to create this project.

Facemasks in its current form is an intimate project with eight different masks and stories on view. I had initially hoped for more submissions, but I’ve also come to appreciate its small scale, given the importance of intimacy in digital humanities projects. As digital scholars such as Roopika Risam and Jacqueline Wernimont argue, small projects provide a crucial counterpoint to large-scale undertakings because they remind us that quantity alone is not the sole measure of quality or significance. Given the emphasis on big numbers with pandemic research, it’s important to counterbalance those statistics with more intimate data that highlight the humanity of the pandemic.

This mask, with its rainbow stripes, reminds me of a Morris Louis painting.

Not that the project has to end here. On the contrary, new submissions are always welcome. If you would like to participate, all you need to do is take a picture of your mask and email it to scwoodbury@gmail.com, along with any text you’d like to see featured alongside your mask. Submit your thoughts as a caption, a short story, a poem, a song, or any other form that suits you. You may also include any information you feel comfortable sharing about yourself, or remain anonymous. I’ll draw the photo you send me and add it to the site, along with any other information you choose to include.

I initially made this project to work through my own feelings, but as a space for sharing, I hope that it will also benefit other people.

Navigating the Media

During my freshman year in high school, I took a class on contemporary young adult literature. Keep in mind, I went to a charter school that offered a fairly eclectic array of classes, including Latin, marine biology, and the course that would change my life, art history, so this course wasn’t especially usual to me. In retrospect though, it was remarkable for three reasons:

My high school yearbook photo from freshman year ca. 2000-2001; I had very long hair.
  1. This was the first and one of the only times I’ve encountered modern and contemporary YA literature being taken seriously in any sort of academic environment. I’ve only recently come to appreciate how unusual this is.
  2. The syllabus had no master reading list. Instead, each student proposed a topic for a research project and chose books in accordance with that theme. In my case, that meant nearly all of the books I read were written by women and focused on the experiences and perspectives of women and girls, whether they were aspiring writers, burgeoning detectives, or even navigating the challenges of OCD. Again, it would take me years to realize how (sadly) unusual that was.
  3. Critical thinking was a key point of the course, with a focus on analysis rather than the simple regurgitation of narrative or plot. In reading these books, we weren’t just expected to summarize their events, but to interrogate the kinds of values they were espousing or not, and why.

I feel this last point is especially pertinent. As an adult living in the times that we do now, I wish critical thinking was taught with the same eagerness as that course had espoused, and not just in public schools. Given the preponderance of misinformation, disinformation, and overall distrust of anything in terms of content and authority, learning to recognize not only the point of view of various articles or stories, but how they seek to grab and maintain our attention through relaying facts, stoking our emotions, or both, is crucial to navigating the so-called Information Age. It’s bad enough with all the pandemic misinformation circulating around social media, but with an election coming up in a couple of months, the outbursts of accusations, falsehoods, and rumors will only get worse.

Today then, in honor of my old high school class, I’d like to use today’s post as a primer on critical thinking, and more specifically on recognizing misinformation. In terms of point of view, I’m writing as a white American living in the United States, and I don’t claim to be an expert on teaching the subject. Instead, I’ll share some of the tips I use to navigate the ever wild-and-woolly world of media.

When it comes to the media, emotion rules. As Nato Thomson argues in Culture as Weapon, everyone from politicians to entrepreneurs appeals to the public through emotion because arguments based on affect rather than reason are more likely to invoke a stronger, more passionate, and lasting reaction. If you find that a social media post or article is trying to stoke your anger, recognize that it’s been designed to do that, and take a step back.

Recognize that you might feel angry at articles that challenge your worldview, but don’t let that anger keep you from accepting factual evidence. Since politics often get conflated with feelings, it can be extremely difficult to change opinions based on facts alone, especially if they conflict with our worldviews or lifestyles. It’s why we shut down during discussions of climate change, deny the pandemic’s existence rather than change our behaviors, or use platitudes like “but not all (insert term here).” As I learned in the book Predisposed: Liberals, Conservatives, and the Biology of Political Difference, people with strong political inclinations on either side of the spectrum are more likely to manipulate facts to fit their established worldview than to change their perspective to reflect new data. Change is hard, it really is, but don’t let that stop you from accepting new facts or realities.

Know your source. Where did your article come from? The New York Times? Fox News? The Guardian? The Federalist? No source is entirely neutral and every article has a point of view, but some sources are more inclined toward one end of the liberal/conservative spectrum than the other, which will definitely influence its interpretation of events. Know where your article is coming from in terms of platform, and better yet, read from a few different sources rather than limit yourself to one.

Don’t stop at the headline: read the entire story. Media outlets know that we have short attention spans, and use inflammatory headlines to get our attention. If you don’t read the rest of the article though, chances are you’ll be missing a lot of vital contexts. So say you saw an article called “Pope Eats Babies.” Maybe it’s actually about the Pope’s fondness for baby carrots (I don’t know if he actually likes them, so don’t quote me), but if you never got past the headline, you might assume he was an infanticidal cannibal. Then you share that article on social media, where your viewers probably won’t read it either. Pretty soon you have a mass of people angry at the Pope for liking vegetables, except they don’t know that because their reading stopped at the headline.

Same goes for images. Did you notice that I posted a high school picture at the beginning of this post, only to end up talking about something completely different? I did that on purpose. I know from tracking the blog stats for this site that pictures of me nearly always result in more views of my posts. Like those pesky catchy headlines, articles, posts, and other media use pictures to get your attention, if not necessarily keep it. As stated in the previous point, a lot of inflammatory media depends on short attention spans and emotional reactions to obliterate nuanced analysis in favor of broad assessments. Defy expectations and look at the images in the entire article, not just the first one.

Pictures also have a point of view. Photography is often touted as capturing things as they really are, but since its inception photographers have used the medium to tell specific stories. This can be as simple as cropping a scene, but in the age of advanced photoshop and film editing, it’s become easier than ever to create new, seemingly objective realities via digital editing. Once again, this is why it’s important to not only read the entire piece but to check its sources, including image credits.

Check the sources. I can’t stress this one enough. Whether what you’re reading concerns politics, the pandemic, or something else, check the sources. If there are no data or citations to support the argument, chances are it’s fabricated. This is especially prevalent when it comes to memes, quick stats, and other bite-sized chunks of media meant to be seen and processed quickly. I’ve seen a lot of people post statistics about gun control or immigration online, for instance, only to find through a quick search that their claims have no factual basis whatsoever. The next time you see one a meme like the one I’ve posted below, go to Snopes or another verifying source and see whether it has any factual basis. It doesn’t matter if it affirms your personal beliefs or attitudes. If there are no data to back its claims, you’re only doing harm spreading these things around.

An example of the “stat-sharing meme” I sometimes see on social media. The meme includes no citations whatsoever, and a quick search on Snopes reveals that the claims made here are false.

Check your sources, part two. You should also pay attention to the sources in longer articles . Who are the authors quoting in the article? Are there any references to any recent scholarly works? If yes, who are they? Are they mostly white men, or are they also including women, Black perspectives, and other viewpoints? If there’s a reference to a specific book or article, can you find it easily? If it’s a Wikipedia article, are there citations and a bibliography at the end sharing sources? If so, what kinds of sources are they showing? If it’s a pandemic piece, are they quoting certified doctors or medical researchers and including the evidence and observations of research to back their claims?

Verify, verify, verify. Don’t just rely on one news article for a story. Read and compare articles, and note their similarities and differences. Are they consistent in the basic facts? What are their perspectives on the events? In the age of niche audiences and customization, it’s especially easy to get caught in an echo chamber when it comes to political information, so going outside of your usual sources can be one way to broaden the spectrum.

About social media sharing. You may have read that entire article and verified its sources, but a lot of your followers will not. If you’re worried about spreading misinformation, either provide a brief summary or encourage them to read the whole thing. It’s not a surefire prevention technique, but it’s better than simply posting with no explanation or context if you’re concerned about misinterpretation.

This isn’t a comprehensive list, but it’s a start. Does this sound like a lot of work? It is, but it’s important and we need to make the time for it. As we head into what is most likely going to be another ugly election cycle, it’s crucial that we remain vigilant about the information we consume, particularly when it comes to voting, representation, and accessibility. Let’s all do our part to prevent misinformation, whether it’s related to the pandemic, politics, race relations, something else, or all of the above.

Looking for more resources? Here are some suggestions to get you started:

Allsides shares news from left, center, and right perspectives, allowing you to see how different points of view shape the interpretation of events: https://www.allsides.com/unbiased-balanced-news

The University of Michigan put together this chart mapping out popular news media outlets across the political spectrum: https://guides.lib.umich.edu/c.php?g=637508&p=4462444

For a great comic discussing the backfire effect, check out this comic from The Oatmeal: https://www.theoatmeal.com/comics/believe

To check out a school curricula approach to teaching disinformation, here’s an article from The Guardian about what Finland has been doing: https://www.theguardian.com/world/2020/jan/28/fact-from-fiction-finlands-new-lessons-in-combating-fake-news

PBS also has programs about fake news and promoting media literacy: https://www.pbslearningmedia.org/collection/fake-news/

For a discussion about the distinction between misinformation and disinformation, click here: https://lifehacker.com/misinformation-and-disinformation-are-not-the-same-thin-1839290006

For information on the pandemic, here’s a compilation from the CDC: https://www.cdc.gov/coronavirus/2019-ncov/communication/print-resources.html?Sort=Date%3A%3Adesc

For quick fact-checking, there’s Snopes: https://www.snopes.com/

Books:

Predisposed: https://www.routledge.com/Predisposed-Liberals-Conservatives-and-the-Biology-of-Political-Differences/Hibbing-Smith-Alford/p/book/9780415535878

Culture as Weapon: https://www.barnesandnoble.com/w/culture-as-weapon-nato-thompson/1124484327

Nato Thomson also discusses his book in thi interview with The Atlantic: https://www.theatlantic.com/entertainment/archive/2017/01/culture-as-weapon-nato-thompson/514712/

Thinking (and Reading) About Cultural Politics

When I was an intern at the Dallas Museum of Art, the museum attempted to buy at auction A Grand View of the Seashore, a large seascape painted around 1774 by the French artist Claude-Joseph Vernet (1714-1789). This wasn’t any ordinary art purchase. A Grand View of the Seashore is actually the companion piece to another Vernet painting, Landscape with Approaching Storm, which is part of the DMA collection. The paintings meditate on the interactions between humanity and nature. A Grand View of the Seashore offers a peaceful scene conducive to human commerce and other activities, with its warm palette of peach, yellow, and pale blue underscoring its sense of calm. Landscape with Approaching Storm, by contrast, explores the more tempestuous side of nature, with craggy mountains, a darker palette of blues and grays, and diagonal rainclouds bringing a foreboding, energetic quality to the scene and sending its tiny humans running for shelter. Commissioned by Lord Lansdowne, the paintings had been separated since 1806 after being sold to separate private collections. The upcoming auction represented a rare opportunity to reunite the paintings for the first time in over two hundred years.

I was there when the bidding for A Grand View of the Seashore took place. I remember crowding into my supervisor’s office with my fellow interns in the European and American art departments to watch the auction online. We were excited because we thought the museum had a good chance of getting the painting, which would be a boon to scholars and art enthusiasts alike. To have these paintings reunited in a public collection; how art historically significant!

The DMA’s bidding limit was two million dollars. Think about that for a minute. Two million dollars for one painting. For comparison, that was double the entire annual budget of the Roswell Museum and Art Center when I was working there. Despite our optimism, the DMA never stood a chance. Within a minute of the opening bid, private collectors annihilated our prospects, and the painting ended up going for about 8 million dollars. While the painting was loaned for a temporary exhibition, that day was one of the most disheartening of my museum career up to that point, and it underscored the significance of money to the art world for me. While museums and other institutions often downplay the monetary value of their collections to the public, the truth is, money is key to their success as cultural institutions. Whoever controls the purse strings arguably controls the culture, or at least the ones considered mainstream or normative.

I’ve been thinking about that day a lot as I’ve been working through the final section of my art history reading list, which focuses on cultural politics. Several of these readings focus outright on the significance of money to the art world, and the influence that private and government donors alike exert over culture when they’re the ones funding it. Mark Rectanus’s Culture Incorporated looks at corporate sponsorship as a significant means of cultural production in globalization. He examines how corporate sponsorship influences culture through a variety of media, including museum exhibitions, advertising campaigns with artists, supporting cultural events, globalizing museums, or advocating for technology. In Artwash, artist and activist Mel Evans considers the connection between big oil and the art world as articulated through the various branches of the Tate Museum in the UK. In the wake of declining government support, big oil has stepped in to provide funding to museums and other institutions, an act that is ultimately self-serving on the part of the businesses doing philanthropy. Evans argues that BP uses art and museums as a way of legitimizing its business practices by distracting the public from their operations to focus on their art sponsorship, a process she calls artwashing. As a result, art institutions not only implicitly express their support for an ecologically and socially destructive business that reinscribes colonial inequality while destroying ecosystems, but also constrain their ability to speak out against social injustices because they allow such industries to influence their programming through the money they give.

While many of the texts I’ve looked at focus on private sponsorship, others consider government funding. In Federalizing the Muse, Donna M. Binkiewicz looks at the history of the National Endowment for the Arts and its antecedents. Her overarching argument is that the arts benefited from federal involvement, and that while much-maligned today, the NEA actually accomplished quite a bit given the constraints it experienced. She also complicates our understanding of both the NEA and the politicians who supported it. For example, she posits that the NEA was a more moderate institution than conventionally portrayed by neoconservatives. She notes that it often supported projects aligned with Abstract Expressionism, an art form that by the 1960s was no longer avant-garde in the way that say Pop Art, Feminist art, Black art, and other postmodern forms were. Instead, the NEA took an uplifting approach that aimed to educate viewers in the forms of high art rather than popular culture, while simultaneously espousing such supposedly American ideals as individual liberty and freedom, qualities that were believed to be best encapsulated by the individuality and seeming apolitical nature of Abstract Expressionism.

I’ve also been reading about the so-called culture wars, or the debates over arts funding that took place in the 1980s and 1990s in response to backlash over exhibitions of Robert Mapplethorpe’s photography or Andres Serrano’s Piss Christ. Art Matters offers an anthology of essays from artists, activists, as well as scholars. Each of the chapters explores the culture wars from a different vantage point, including the AIDS crisis, race, or the privatization of culture. While there is no singular argument underpinning this text other than the culture wars changed art funding in America, arguably for the worse, two themes recur throughout the text. First, the authors argue that the people defending artists during the culture wars oversimplified matters by focusing primarily on the First Amendment. In other words, by stating that artists were entitled to say whatever they wanted because of the First Amendment, a counter-argument stating that the arts should not be funded if they do not express the majority opinion could be mounted. In other words, you are free to say what you want, but not on my dollar. Instead, defenders should have explained the importance of the art, demonstrated to audiences how it conveyed the message it did, and how they address broader social issues such as systemic inequality. Second, the authors argued that the culture wars reflected an ongoing conflict between white supremacy and underrepresented voices. By focusing on the culture wars as a question of taxation, conservatives diverted attention away from the oppression that was taking place with regard to LBGTQ voices, and other perspectives. As a result, decreased funding made these underrepresented voices even less likely to be heard. These authors conclude that a democratic form of arts funding in the United States would be a model that enabled artists to create the work they need or want to do, regardless of content or potential offense to the government, conservatives, and other groups.

Andrew Hartman’s A War for the Soul of America, written about twenty years after Art Matters, takes a different perspective reflecting the passage of time. He offers an intellectual history underpinning the debates regarding religion, education, feminism, race, and other prominent subjects within the culture wars. He takes special care to explore the intellectual underpinnings of both sides of the debate, from the arguments of the New Left and the neoconservatives of the 1950s and 1960s, to the new social history,  to the growing presence of fundamentalist Christians on the political right. Through these different explorations, Hartman argues that the culture wars represented an ongoing debate between two different versions of America. The conservative version, or the normative one, espoused white, middle-class values regarding race, class, gender, and religion, while the liberal view supported pluralism. He concludes that while liberals and conservatives alike have largely recognized the new pluralistic vision of America that developed out of the 1960s, the pluralism we experience today was by no means guaranteed during the culture wars period. Published in 2015, Hartman originally concluded that the culture wars were finished, but he has since published a second edition in the wake of the 2016 election.

While the culture wars arguably represent one of the most dramatic national manifestations of the ongoing debates over art in America, cultural politics can also influence on the regional or local level. When I was in Roswell, local cultural politics definitely influenced the way I curated shows. As a municipal museum, we could and did exhibit controversial content, but we had to be mindful of where we placed exhibitions or individual pieces. Given Roswell’s overall conservative political culture, I usually had to make sure that the most visible galleries in the museum, particularly those that were located near classrooms, had so-called family-friendly content from a cisnormative perspective. Any works with violence, nudity, or critiques of religion and other institutions were exhibited in less prominent spaces, and with plenty of signage so that visitors could choose to avoid those galleries.

The most subtle instance of cultural politics within the museum happened when I curated Power: New Works by David Emitt Adams. Based in Phoenix, Adams is a photographer who uses historical methods like wet collodion printing and other techniques to take images of landscapes. His work channels the great landscape photographers of the 19th century, but whereas those pieces endeavored to present a seemingly pristine version of nature, Adams exposes that myth by examining the interconnectivity between culture and environment. One way he does this is by printing his images on cans, metal, and other detritus he finds in the landscapes he photographs, for example.

The exhibition I worked on, Power, featured a new body of work Adams had made focusing on oil refineries. Traveling around the American South and Southwest, Adams had photographed various refineries and printed them on used oil drum lids, with the streaks and other imperfections of the wet collodion process suggesting the liquid nature of oil itself. When I saw these images, I personally interpreted them as a commentary on the obsolescence of oil as an energy source. By using an antiquated printing method, in other words, Adams’ photographs seemed to meditate on our reliance on a fuel source that is itself finite and out of date.

Yet even as I read these photographs as a critique of the oil industry, I didn’t want to alienate local visitors by making this the official interpretation. After all, southeastern New Mexico’s economy has relied on the petroleum industry for decades, and a lot of Roswell’s prominent leaders and influencers are involved in oil in one form or another. The Roswell Museum also owes much of its existence to oil, with nearly all of its most prominent donors and philanthropists making their money through petroleum. So while I saw a critique when I viewed these photographs, I knew many of our local visitors would interpret these works through a more nostalgic or celebratory lens. When I wrote the exhibition text then, I focused primarily on the wet collodion process and the works’ dialogue with the history of photography, which Adams himself focused on when discussing his artistic practice. In essence, I deliberately left the actual interpretation of the works up to the viewers. An activist like Mel Evans would likely interpret my decision as enabling artwashing, but given Roswell’s cultural politics, encouraging viewers to produce their own interpretations provided the most leeway with regard to showing these pieces.

An example of one of Adams’ photographs. This depicts a refinery in Artesia, a town about 40 minutes south of Roswell.

Cultural politics will also play a substantial role in my dissertation research. Throughout its run, the Community Art Center Project and other endeavors from the FAP faced criticism for using federal money to support the arts, a seemingly frivolous expenditure compared to roads or infrastructure (the Leftist sympathies of many of these artists didn’t help). Local politics also shaped the programming of individual institutions. As I’ve noted in previous posts, the Roswell Museum and Art Center was a site for debate between the FAP and the local A&H Society, as they both had very different visions for the institution. Whereas the FAP wanted the museum to be an art appreciation space, with a focus on producing and consuming contemporary art from around the country, the A&H Society wanted the museum to be more site-specific by concentrating on the history and culture of Roswell itself. Undoubtedly other art centers experienced their own cultural politics, and getting to know these better will only enrich my understanding of this program.

Well, that’s a wrap on my posts about reading lists. I have to say, working through these different texts has been an enriching experience. I’ve learned a lot about a variety of subjects, and more importantly, have gotten a better sense of the major scholarly arguments within my fields of interest. While I’m looking forward to being finished with exams and getting started on the dissertation in earnest, the comps preparation process has been enjoyable in its own way. And hopefully, all of you readers have also gotten something out of following me on this journey.

Thinking (and Reading) About Museums

Last week we explored the art of the New Deal era, from Holger Cahill’s exhibition writings to more recent works exploring the political dimensions of 1930s art. Today, we’ll be considering a topic that has played a seminal role in my professional and personal life: museums.

Celebrating the completion of my very first exhibition, the culmination of my internship at the Dallas Museum of Art back in 2010-2011.

Most broadly, the texts I’ve been working through are asking two interrelated questions: what functions do museums currently serve as cultural institutions, and just as importantly, what kind of work should they be doing? With the resurgence of Black Lives Matter in the wake of the murders of George Floyd, Breonna Taylor, and far too many others, museums have been rightly called out for their complicity in maintaining white supremacy. As museum professionals reevaluate their missions and ongoing roles in society, it’s important to examine the values these institutions espouse through their exhibitions, programming, and outreach. In other words, what kinds of stories do museums choose to tell through the objects they display or the educational programming they put together?

While the phrase “museums are not neutral” may seem to be the latest hashtag on the cultural scene, scholars have long recognized the politicized nature of museums. As Steven Dubin and Timothy W. Luke both observe in their respective books, Museum Politics and Displays of Power, museums are inherently politicized institutions because of the authority we associate with them. Since museums are traditionally portrayed as preservers of knowledge and culture, they’re ascribed with an aura of trustworthiness that makes them ideal places for reifying social values or beliefs. To put it another way, museums sacralize the objects and ideas within them, providing a sense of legitimacy to whatever or whomever is brought within them. In the words of Indiana Jones, an object is in a museum because it belongs there, and in the eyes of society, museums are supposed to reify so-called normative values. When they depart from that objective to question longstanding beliefs, as the 1995 exhibition The West as America at the Smithsonian did when it critiqued a romanticized version of American Western history, they become controversial.

Not surprisingly, perhaps, the values traditionally ascribed to museums in terms of education and aesthetics are strongly linked to class, as Alan Wallach explores in his book, Exhibiting Contradiction. During the 19th century, art museums in particular became a means of affirming the taste of upper class patrons who supported them through philanthropy. As temples of objects, museums essentially sacralized the tastes of the wealthy by disconnecting works of art from their historical contexts, presenting them instead as seemingly timeless examples of beauty and good aesthetics. As our expectations of museums have shifted from the temple of art to the education/activist model, art museums in particular have slowly adopted revisionist histories with mixed results, as they are now expected to undo the timeless mythology they constructed during the 19th century.

More recent texts like Patricia Banks’s Diversity and Philanthropy at African American Museums complicate Wallach’s discussion of class by examining intersecting identities of race or gender. Focusing specifically on African American museums, Banks argues that upper-middle and upper-class donors support museums for different reasons depending on their race, gender, age, and involvement with culture. Donors working in the for-profit sector, for instance, tend to support museums because of the positive association it projects onto their business, as well as for the opportunity to network with related professionals, whereas nonprofit donors get involved for more individualistic reasons. White donors perceive African American museums as spaces for integration, whereas Black philanthropists value them as specifically Black spaces telling Black narratives. Art collectors specializing in Black artists patronize museums as a way of legitimizing their private collections while simultaneously confronting the overly white, male canon of art history. In short, the kind of work a museum does for the community largely depends on the person you’re asking, underscoring that museums participate in a dialogue with their audiences.

Yet other authors take a different angle to museums by examining their potential as sites of resistance or questioning. In Decolonizing Museums, Amy Lonetree explores several case studies of indigenous museums performing decolonizing work, with the Ziibiwing Center of Anishinabe Culture and Lifeways being considered especially successful. In particular, she explores how these institutions either do or do not center indigenous voices, including the use of indigenous frameworks of history, and confronting the ongoing trauma of genocide and other atrocities. In Lonetree’s scholarship, indigenous museums should be more than memorializing or reifying institutions. Rather, they should act as sites of healing by willingly confronting the traumas of white colonization.

While not overtly resistance-oriented in its subject matter, the contributors to the anthology Defining Memory make a case for smaller museums as alternatives to the imposing model of major institutions like the Met or the Field. By emphasizing a localized sense of place, highlighting quirky subject matter, or displaying collections with minimal interpretive texts due to limited staff or budgets, small museums, inadvertently or otherwise, can offer visitors greater autonomy in their own interpretive experiences. Additionally, they often highlight objects or subject matter that go against the perceived norms associated with larger institutions. Whether it’s a video recording of an Elvis sighting or the skeleton of a two-headed calf (or in the case of the Isle of Wight County Museum I visited before the pandemic, the world’s oldest ham), small, local museums often celebrate difference, an approach unintentionally in keeping with queer theory.

Still other authors argue for the potential of museums in taking a more radical approach to their work. In Curating Community, Stacy Douglas posits that museums should question and interrupt such western, liberal ideals as community, sovereignty, and autonomy. Focusing specifically on museums in South Africa, she posits that museums conventionally affirm individual autonomy as articulated in constitutions. Whereas constitutions are obligated to maintain questions of borders and sovereignty due to their role as legal documents, museums can and should actively question these ideas in order to get people to think about the interconnected, interdependent nature of existence.

As you might expect, I found this part of the list quite engaging. Given my interest in the Community Art Center Project, questions regarding what kind of work museums and galleries can and should do resonate with my research. As I’ve learned from the Roswell Museum’s early history, local and federal supporters had different answers to these questions, which affected the exhibitions and programming that took place there. Moving forward, I’ll definitely remember these readings as I continue delving into the museum history field.

More importantly, these readings have helped guide my ongoing thinking about museums as institutions. Whether I’ve visited them for fun, worked in them as a curator, or researched them as a scholar, museums have played a substantial role in my professional and personal life (especially my personal life, given that I met Brandon through the Roswell Museum). Yet as recent articles have pointed out, museums are problematic institutions given their complicity in white supremacy, colonialism, classism, and sexism. Should I decide to return to museums after the program, I’ll need to confront these issues in my work, and do my part to create more inclusive institutions. As I work on my dissertation, I know I’ll keep thinking about, and acting on, these questions.

Thinking (and Reading) About the Art of the 1930s

We have reached the final list for my comprehensive exams: American art history. For the next few weeks, we’ll take a look at what I’ve been reading about art history, beginning with today’s post on the 1930s.

 Many of the works I have been reading have delved into the political nature of 1930s American art. As both Cécile Whiting and Andrew Hemingway point out in their respective monographs, art historians have tended to understudy the art of the 1930s in favor of postwar art such as Abstract Expressionism. They posit that the art of the interwar period gets dismissed because it’s regarded as formally regressive and overtly political, rejecting the abstraction of the 1910s for a more conservative, social realist style. Yet as both authors point out, the seemingly timeless, individual aesthetic attributed to Abstract Expressionism is itself a historical idea, and simply dismissing the art of the 1930s as political and regressive oversimplifies the cultural complexity of this period. Just as Michael Denning argues in his seminal volume The Cultural Front that the creative output of the Popular Front was more innovative than traditionally believed, so these authors argue that the art of the 1930s is more aesthetically and politically complex than conventionally thought. So Whiting points out, for instance, that antifacist art could be as subtle as Stuart Davis creating abstractions inspired by jazz or electric signs, celebrating the vivacity and diversity of American culture. Likewise, Andrew Hemingway posits that not all artists were hardcore Communists during the 1930s, and that they engaged with leftist ideas to varying degrees. 

While the majority of the books I’ve been looking at focus on the United States, I’ve also been reading about Mexican Muralism, since the work of Diego Rivera, David Siqueiros, and José Clemente Orozco, among others, significantly influenced both artists working in the United States and the federal government in terms of sponsoring a national art. As the authors contributing to the anthology Mexican Muralism point out, muralists had to navigate a lot of logistical and ideological challenges, including the negotiation between maintaining a radical art versus appeasing the interests of the state providing sponsorship. Indeed, Mary K. Coffey explores this question more deeply in her book, How a Revolutionary Art Became Official Culture, arguing that artists such as Orozco and Rivera underwent a conventionalizing process through their placement in museums. In other words, by commissioning artists to paint new works in museum spaces, institutions that have historically been associated with the state and official iterations of culture,  the Mexican government endeavored to domesticate the more radical politics presented in Mexican muralism. Throughout the New Deal era,  artists working in the United States faced similar issues. On the one hand, working in public spaces provides you the opportunity to express your messages to a wider audience. At the same time, however, when it’s the state that’s sponsoring you, it’s questionable whether you’ll be able to get any radical content out there. Indeed, a lot of critics of the New Deal at the time made this very argument regarding art, suggesting that art was better served when left to its own devices in a free market because it didn’t have to acknowledge or appease government oversight.

Given my interest in the New Deal, naturally a lot of the readings I’ve been looking at focus on the Federal Art Project, or share similar ideas. In Democratic Art, for instance, Sharon Ann Musher frames her study around the following questions: how did art advocates temporarily secure a New Deal for the arts, and what lessons does the past offer about government funding for the arts today? Looking at the political and cultural history underpinning the New Deal art movements, Musher goes beyond the standard critiques of middlebrow or radical content to explore the relationship between art and the state. Examining both renowned, federally-operated projects such as Federal One as well as smaller, more merit-based projects, Musher considers how the various institutions and projects associated with the New Deal functioned in society, and how both their critics and participants responded to them. Rather than lump them collectively into either conservative or liberal reactions, she instead considers local as well as national responses. Her discussions of community responses to various projects is particularly thorough, as when she describes different local reactions to community art centers. Rather than simply dismiss them as conservative or reactionary, she examines and identifies a variety of responses reflecting local politics, from the aversion toward nudity at the Phoenix Art Center, to the discomfort toward Communist politics at the Oklahoma City Art Center. 

If Musher concentrates on the political aspects of the Federal Art Project, Victoria Grieve highlights the educational side of the FAP in her book, The Federal Art Project and the Creation of Middlebrow Culture. She argues that FAP administrators emphasized the importance of public art education and appreciation to the various art projects they sponsored, because they believed that educating citizens in art appreciation helped to cultivate a critically engaged citizenry. Influenced by the writings of John Dewey, John Cotton Dana, and other Progressive Era thinkers from the turn of the 20th century, she posits that art administrators believed that teaching citizens to critically engage works of art would influence other behaviors. In other words, teaching visitors to look at a painting and assess its quality by analyzing such formal aspects as line, shape, or color, would encourage them to be more proactive thinkers in other aspects of their life, because they were being taught to actively engage their surroundings. Additionally, teaching visitors to appreciate art would not only demystify it and make it appear more approachable, but would also encourage visitors to view themselves as art consumers, making them more likely to purchase works of art for themselves. In this way, the FAP served an economic as well as educational dimension, enabling an active approach to art appreciation that fed into both capitalist and democratic ideals. This book has been particularly influential in my own work up to this point, because Grieve talks explicitly about community art centers and their role in cultivating citizenship, not only through teaching art appreciation through exhibitions, but also through participatory, hands-on art-making classes.

Lauren Kroiz also reconsiders the significance of art education in the 1930s in her work Cultivating Citizens: The Regional Work of Art in the New Deal Era. Looking at the careers of Grant Wood, Thomas Hart Benton, and John Steuart Curry, she argues that education not only comprised a vital part of their work, but also reflects broader questions about art, citizenry, and the development of a distinctly American visual culture and identity. At the heart of this ongoing debate, according to Kroiz, is the question of who gets to teach art and its appreciation to the public, and by extension, use art to cultivate a more robust democracy. For Wood and Benton, artists should be the instructor because they possess the practical experience with the medium that enables them to pass that interest on to amateur makers. For art historians such as H.W. Janson, it is art historians who should be the primary teachers, as they can provide the historical and stylistic context to inform citizens while still enabling them the freedom to choose which styles to emulate. Museum directors and educators, in turn, argued that they were crucial because they possess the repositories of works that enable viewers to study them first-hand.  More than petty conflicts between clashing personalities, Kroiz argues that the educational efforts surrounding Regionalist artists and their respective institutions reflect ongoing debates regarding the role of art education in the cultivation of an engaged, democratic citizenry. Although her work doesn’t specifically address the Federal Art Project per se, her focus on the pedagogy of Regionalism shares affinities with the FAP’s educational interests.

While the books I’ve been reading focus on what would be called the so-called fine arts, such as painting and sculpture, also been reading text focusing more explicitly on what we call folk art or vernacular art. Given my previous curatorial experience at Shelburne Museum, which is renowned for its vernacular art collection, I’ve been especially interested in exploring this topic more deeply. Among the texts I’ve been reading is the seminal catalog,  Folk Art in America: Art of the Common Man, by Holger Cahill, future director of the FAP itself. Accompanying an exhibition of the same name that was held at the Museum of Modern Art in 1930, this project was one of the first shows to elevate such objects as trade signs, cigar-store figures, vernacular paintings, and other objects to the status of so-called fine art. Cahill’s curating and writing would prove immensely influential on the development of folk art as a field, and continues to inform us today. Reading this text is illuminating because you get to see what kinds of objects Cahill is designating as art, and just as importantly, what isn’t.

The omission of objects from the folk art canon it is a particularly driving theme in a related work, Kentucky by Design. This catalog accompanied an exhibition of the Kentucky submissions to the Index of American design, one of the FAP’s biggest undertakings. Consisting of thousands of illustrations hand-painted by American artists and illustrators,  the index attempted to document American design through a selection of vernacular objects such as textiles, furniture, toys, and so forth. Yet as numerous scholars have pointed out, the Index, while claiming to offer a comprehensive view of American visual culture, was in fact highly selective. The vast majority of its objects originated from Eurocentric immigrant cultures, for instance,  while works originating from Native American or African American traditions were essentially ignored. While Cahill argued he wanted to avoid repetition because Native American objects were already being documented through ethnographic projects, the mere designation between ethnographic object and fine art is illuminating, offering insight into the ways that the Federal Art Project classified different visual cultures. In other words, American works originating from a European tradition were more likely to be regarded as art, whereas works coming from indigenous cultures were labeled as artifacts. All of these observations remind me of one of the first books I read for comps, Sorting Things Out, which argues that for every designation made in a classification, something has to get left out.

Since I’m interested in the Community Art Center Project, all of these readings are also relevant to what I’ll be working on. Even if I’m not addressing post office murals directly, or overtly political art, it’s important to be familiar with the visual culture of the period, and how it might have influenced the selections made in the Community Art Center Project exhibitions. I’ll definitely be keeping all of these works in mind as I start putting together my own prospectus. 

Ibram X. Kendi’s How to be an Antiracist

As part of our ongoing work to challenge racism, this month we’re going to be taking a look at Dr. Ibram X. Kendi’s How to be an Antiracist.

How to Be an Antiracist: Kendi, Ibram X.: 9780525509288: Amazon ...

First, a little about Kendi himself, because this book is closely linked to his life and work. Kendi is a historian, professor, and antiracist activist. He is the Founding Director of the Antiracist Research and Policy Center at American University in Washington, DC, and starting this fall, he will be a professor of history and the Founding Director of the Boston University Center for Antiracist Research. His essays have appeared in The Atlantic and CBS, and he has authored four books: The Black Campus Movement; Stamped from the Beginning: the Definitive History of Racist Ideas in America; Antiracist Baby; and the text we’ll be looking at today, How to be an Antiracist. He is a powerhouse when it comes to antiracist research and policy.

Intertwining history, theory, and autobiography, Kendi’s book introduces readers to antiracist ideas through the lens of his own life. Over the course of eighteen chapters, Kendi examines how racist and antiracist policies and ideas influence our thinking about different topics, including space, gender, sexuality, or color. He discusses these ideas while describing his own transformation from a teen with aspirations to playing for the NBA to becoming a history professor and activist. Each chapter follows a similar format: he provides a racist and antiracist definition of a term or idea, such as racist culture and antiracist culture. Following these definitions, he opens his prose with a personal vignette reflecting how his life at that moment embodied the concepts he describes. He then contextualizes his personal experiences within a broader historical framework before finally introducing an antiracist counterpart. He concludes by returning back to his personal life to show how he had learned or changed from the incident. The resulting argument is lucid, nuanced, and deeply personal.

An important theme underpinning this book is learning. Kendi demonstrates in each chapter that his antiracist stance did not develop overnight. On the contrary, he considers this process ongoing. He also underscores the multiple layers of racist belief to demonstrate how deeply embedded it has become in American culture. Every time he thought he understood racism, he argues, he discovered yet another layer that he needed to unlearn, whether it pertained to gender relations, queer bodies, or ideas of success.

For Kendi, the key to being antiracist is to recognize racism as a form of power. Whereas the default to explaining racism is ignorance and misunderstanding, Kendi argues that self-interest rather than ignorance underpins racism. In other words, people who have power use racism as a means of exploiting other people while maintaining their power. Related to this idea of power is the importance of distinguishing individual racism from racist policies (he avoids the term institutional racism because it tends to render the machinations underpinning our institutions invisible. To dismantle racism, we need to concretize it by confronting the actual policies that enable it). The key to real change is targeting the policies that enable racist beliefs and practices. Only through this large-scale, systemic change can we hope to see improvement. For white people, this means recognizing that racist policies also adversely affect them because they promote inequality.

Intersectionalism plays a key role in Kendi’s book. As he argues, racist policy does not affect all people equally. Your gender, sexuality, and economic standing will also shape your experience. Nor is oppression an either/or binary. People are oppressed or empowered to different degrees. Poor white people can be economically oppressed while still benefiting from white privilege. A middle-class, Black man is still affected by racial policies, but will have very different experiences from a Black, trans woman. The point isn’t to make it a competition, but rather to recognize that everyone’s experiences are different, and that lumping any group of people into a monolithic category is unproductive.

Kendi spends a lot of the book exploring how racist beliefs manifest in Black communities. In his chapter entitled Color, for instance, he explores colorism within African American communities, with light-skinned Blacks often viewed as more attractive than darker-skinned blacks, for instance (for another article exploring colorism, check out Dr. Catherine Knight-Steele’s work on The Proud Family). He discusses this idea through his experiences as an undergraduate at Florida A&M University, from his experiments with wearing lighter-colored contacts, to the ways his friends responded when he briefly dated a light-skinned Black woman. As he does with each chapter, he scrutinizes his own behavior to identify persistent racism, as when he subsequently decided to date exclusively dark-skinned women in an instance of reverse discrimination. As a white person who’s admittedly not terribly familiar with Black culture, I appreciated Kendi’s nuanced exploration of African American communities, and his refusal to condense Black people into a monolithic group. Throughout, he argues for the importance of recognizing everyone as an imperfect individual.

He also emphasizes the importance of being open to change. By using himself as an example and being frank about his past racism, sexism, and homophobia, Kendi demonstrates that it’s possible to unlearn old beliefs. Throughout he emphasizes how he changed his viewpoints by not only reading books, but especially through having conversations with Black people who had different perspectives and experiences. As he makes clear, it’s hard, ongoing work, but it can and must be done.

If you’re a white reader who’s new to thinking about racism on a cultural or policy-wide level, I recommend starting with Ijeoma Oluo’s So You Want to Talk About Race or Robin DiAngelo’s White Fragility. Kendi’s argument is a subtle one that focuses primarily on how racism manifests in Black communities, so if you’re not used to thinking about your own privilege, your white fragility may be tempted to push back and recuse you from responsibility. If you have read these other texts and you’re ready for another engaging, nuanced argument from a Black perspective, I recommend it.

Thinking (and Reading) About Urban Segregation

I’ve been thinking recently about one of the first jobs I  had after I finished my Master’s degree. From the fall of 2010 to the spring of 2011, I was a curatorial intern at the Dallas Museum of Art. During those nine months, I gave tours, curated my first exhibition, helped write a couple of grants,  all while getting to know the city of Dallas. It was a fun time, and I got to see a part of the country that I never expected to visit.

Yet what I’ve been thinking about hasn’t been the actual job I had at the museum, but the commute I used to take to get there. Since the stipend was relatively modest, I couldn’t afford the swanky apartments downtown, so I rented a room from a woman living in one of the neighboring suburbs. Because I didn’t have a car at the time, I relied on public transit to get to work. Every morning, I would ride a bus for about 45 minutes, and then walk an additional 15 minutes to get to the museum.

During the course of that bus ride, I watched the demographics of the city change. When I would get on, I was usually the only white person on board. Everyone else was Black or Latinx, and the suburb I lived in, originally built in the 60s, had similarly shifted from a predominantly white population to people of color. By the time I arrived at the museum and the neighboring arts district downtown, nearly everyone was white. The closer I got to the so-called nicest parts of the city, the whiter its residents became.

When I look back on my time there, what also stands out to me is how much walking I had to do to reach public transit centers. Although there was a bus stop very close to my house, getting to the museum was another matter. Aside from a quaint trolley going to Uptown, there was no light rail station or bus stop going directly to the museum. In order to get to work, I needed to walk at least half a mile. It was as though the city didn’t want any kind of bus station near the museum. I didn’t think about it much at the time, but in retrospect, it makes me wonder what kind of audiences can really access the museum in its related spaces.

The exposure I got to the demographics of cities while living in Dallas, limited and brief as it was, has helped me appreciate the final group of readings in my history list, which have focused on urban segregation.

Richard Rothstein’s The Color of Law explores residential segregation through the lens of government action. The author argues that, as the title implies, residential segregation was promoted and enacted by the government on all levels, through legislation, Supreme Court rulings, and federal programs such as the CCC and the Affordable Housing Act. The book centers the significance of racism to government policy on all levels, local, state, and federal. It advocates for a much more aggressive stance toward desegregation, arguing that residential segregation is not only symptomatic of institutionalized racism, but is unconstitutional. Jessica Troustine’s Segregation by Design looks at segregation as practiced on the municipal level. Taking a more local perspective, she argues that city governments have played a seminal role in the segregated nature of American urban environments by giving precedent to white property owners concerned with maintaining their property values while also benefiting from public goods. She posits that white property owners should acknowledge their privilege by supporting the construction of multiunit complexes and other forms of public housing in their neighborhoods. She also suggests that the federal government should take a stronger role in promoting desegregation practices, positing that when flight is not an option, whites are more likely to willingly integrate with other populations.

While The Color of Law and Segregation by Design focus on urban segregation as a broad national problem, other texts have focused on specific cities. Colin Gordon’s Mapping Decline: St. Louis and the Fate of an American City looks at urban decay through a case study of St Louis. In addition to the monograph, Gordon has also done a digital mapping project enabling viewers to visually follow along with St. Louis’s changing demographics. Gordon focuses on the intersections between the anxiety of white homeowners and the codification of real estate practices intended to protect those rights. He is particularly critical of the idea of home rule, or enabling cities and suburbs to legislate themselves, as he believes this encourages communities to view one another as competitors for resources rather than collaborators. As a result, the communities with the most financial resources at hand, white suburbs, are more likely to get what they want, while black populations are increasingly constrained to decaying, urban areas. While Gordon concentrates on real estate practices, Tyina Steptoe’s Houston Bound looks at the culture of urban segregation. She looks beyond the black-white binary to focus on race relations and culture within Jim Crow communities, with a focus on the 1920s through the 1960s. Concentrating on Houston’s East Texas, Creoles of color, and ethnic Hispanic populations, she argues that the concept of race in the segregated parts of Houston are culturally complex, impermanent, and changing throughout the 20th century. She looks specifically to cultural forms, such as sounds and music, as well as the physical experience of urban spaces. Through these explorations, she complicates Houston’s racial identities by looking beyond legislative definitions to consider cultural exchanges.

With regard to my research on the Community Art Center project, these readings have been relevant when thinking about the kinds of buildings used for these spaces and where they were situated. A particularly striking contrast is the one between the Roswell Museum and the South Side Community Art Center. The Southside Community Art Center is based in the southern part of Chicago, which is a historically Black community. It is housed in an old Brownstone mansion, which was built in the 19th century. When it was built, it was part of a white neighborhood, but during the 20th century, as whites moved out of the city center, the community became predominantly Black. The South Side Community Art Center then, architecturally attests to the history of the changing demographics of the neighborhood. By contrast, the Roswell Museum and Art Center was a brand new building when it opened in 1937. Additionally, it was built in the northern part of town, about a block or two from the New Mexico Military Institute and adjacent to what is now designated as the historic district. Roswell, for those who are familiar with it, know that the white population primarily lives in the northern part of the city, while the southern part of town is mostly Hispanic. The Roswell Museum then, is actually housed in the white part of town, and not surprisingly perhaps, attracting Hispanic visitors has been an ongoing challenge.

Thinking about urban segregation and housing has also extended into my personal life as well. Brandon and I happily rent a townhouse in New Town, but like a lot of people, we have talked about buying a place of our own someday (emphasis on someday, given the state of things). As part of those conversations, one issue we have talked about is whether we would rather buy a single-family home or a condo. While we both acknowledge that single-family, detached homes hold a lot of appeal, not least because they have been touted as the ideal in terms of the homeownership dream, they also bother us for a lot of reasons. While you get the benefit of privacy and the space to indulge all your hobbies, from an ecological standpoint single-family homes are inefficient and demand more space than you need. Looking at housing from the perspective of the readings I’ve been doing, moreover, single-family homes have historically been the privilege of white people. Not only have suburbs preferred white residents over people of color, but suburban neighborhoods have also used their financial and legislative powers to limit affordable, multiunit housing. As a result, the housing that is available remains expensive and unavailable to the majority of working-class people because there is a finite amount available. The single-family home that has been touted to us as the dream in terms of ownership relies on the exploitation of other people, while the finite supply of housing due to an overwhelming cultural preference for the single-family home further contributes to high housing prices overall. When we talk about housing, Brandon and I can’t help but think that aspiring to the single-family home perpetuates this exploitation. At the very least, we agree that we should actively support the construction of multiunit and public housing in our neighborhood, wherever we eventually settle.

Our neighborhood in New Town.

Not that I haven’t thought about these kinds of issues before. When I was in Roswell, I can remember attending a City Council meeting where the councilors debated getting rid of one of the polling centers to save money. Not surprisingly, perhaps, this polling center was located in the Hispanic part of town, and the counselors who supported its removal were white. With American studies though, you realize that if you’re going to deal with the United States and its culture, whether in a historical or contemporary context, you have to deal with race. Everything about our history and our infrastructure, whether it’s the housing markets or art markets, inevitably comes back to race in one form or another.  The main thing that I’ve learned from these history readings isn’t so much the idea of systemic inequality, but rather the subtlety of its pervasiveness, and the hard work it will take to dismantle it. Based on what I’ve seen, that will be very hard work to do indeed, but vital to our future.

Thinking About Public Histories

One of my first museum jobs was a summer fellowship at the Old York Historical Society in York, Maine. I held this position during the summer of 2009, between the first and second years of my Master’s program at Williams College. I remember it as a pleasant summer overall. I made some great friends, and I did a lot of different things. I gave tours of various historical buildings, did research on early 19th century processions, and perhaps most memorably, participated in a bit of costumed reenactment. While my subsequent career has not gone down the road of the house museum, that summer was still an important time for me, as it anticipated my eventual shift from medieval and early modern European painting to American art and culture.

Me in a replica 18th-century costume. As part of my summer fellowship at the Old York Historical Society, I participated in historical reenactment. In keeping with the norms of the period, I wore a head covering when I was actually working.

I have been thinking about this summer more recently because a lot of my readings on my history list address public history, whether in the form of living museums and reenactments, or historic preservation. in addition to tracing the historical development of these practices, a lot of these texts are addressing the social and economic impacts of these public histories for various communities. In History Comes Alive for instance, M.J. Rymsza-Pawlowska argues that during the 1970s, public history and developed alongside a growing interest looking to history to advocate political agendas. Taking the 1976 Bicentennial as a launching point, Rymsza-Pawlowska explores how a variety of individuals and institutions, from the federal government to more grassroots organizations, looked to historical episodes in an effort to find parallels with the present. Their objectives ranged from promoting patriotism to protesting current policies, as when indigenous groups protested a reenactment of a 19th-century wagon train. Whereas the 1950s and 1960s seem to regard history as both finished, and distantly located in the past, this book posits that the 1970s collapsed the distinction between past and present by appealing to more affective ways of experiencing history, a practice that we continue to see today, whether in the form of living museums, or political invocations to a previous historical era. 

Other texts, like the essays in Giving Preservation a History, focus on historic preservation, both as a historical practice and a means of providing economic stimulation to different communities. A key argument in this book, as well as related texts, is that historic preservation is not a neutral activity. The histories that get preserved and just as importantly, the ones that get erased in the form of demolition, say a lot about the society that deems them significant. If public history is a way of cultivating citizenship, then it matters which stories get to be told to which communities. Additionally, many of the authors argue for balancing the economic stimulation that often accompanies urban revival, with cultivating a sense of community. Too often, downtown areas get revitalized architecturally, only to have the people who lived there be driven out due to rising real estate prices. not surprisingly, it is often Black people and other people of color who bear the brunt of this displacement.

The texts on historic preservation have resonated with me in particular, not least because I actually got to experience a little hands-on historic preservation back in college. During my  sophomore year, I took a seminar called “Lake Forest College as Cultural Landscape.” Over the course of the class, we studied different architectural styles within the history of college campuses, with our own college campus serving as the primary case study. A significant assignment entailed doing a survey on a specific building. This meant that we needed to look at a specific building on campus and visually document all of its architectural features. We then needed to go to the college archives, do research on the buildings, and document what kinds of changes took place. 

I was assigned a building called Moore Hall, one of the older surviving dormitories on campus. Built around 1892-1893 by the architects Pond & Pond, the dorm was originally intended as a second-class dorm for male college students. In other words, it was nice, but not quite as elaborate as a first-class building. Originally the structure was three stories high, but after a fire during the 1920s, it was rebuilt with a fourth story, because by that point the college was experiencing a housing shortage and needed more room. Over the next several decades, the building would undergo subsequent changes that gradually stripped away its original features. As a result, by the time I was surveying it in the early 2000s, a lot of the architectural features that made the building distinctive to its period, the qualities that we call architectural integrity, were gone. Moore Hall had also developed a somewhat infamous reputation as one of the least desirable dormitories, offering very little in the way of modern amenities. A few years after I took that class, the building was demolished to make way for a more modern, suite-style dormitory.

It was a very interesting project, but if I were to do it again, I would pay more attention to the histories of the people who actually lived in that dormitory. The main thing I remember about Moore Hall was that the jazz musician Bix Beiderbecke once lived there as a student, but I don’t recall all that much about the demographics of the building. What were the demographics of the Moore Hall community, and did that change over the years? How did people actually live in the building? What sorts of spaces did they use for social activities, if at all? In other words, I was so preoccupied with documenting the architectural history of the building, that I  neglected its social histories, which were just as important.

It’s important to delve into the social histories because neglecting them can lead to real consequences in terms of living spaces. During that same seminar, we took several field trips to different college campuses in the Chicagoland area to explore other case studies that we could compare and contrast with the Lake Forest campus. One of these places was IIT, and more specifically one of its most famous buildings, Crown Hall by Mies Van der Rohe. Initially affiliated with the Bauhaus, he relocated to the United States and became one of the most important proponents of the International Style. He settled in Chicago, so a lot of his most famous buildings are in the city. I’ll admit, it was very cool being able to see this structure after learning about it in class.

What I did not know about was the history of this site before Crown Hall, something I only learned about recently while reading “Mecca Flats Blues,” one of the essays in Giving Preservation a History. Before Crown Hall, there used to be an apartment building called Mecca Flats. Built in 1892, it served as a hotel during the Columbian Exposition of 1893. A distinguishing feature of Mecca Flats was its open-air lobby, which provided access to a communal space from the individual apartments. After the fair, it became a working-class apartment building. By the 1920s, African Americans primarily inhabited the building, and it was an important site for jazz and other kinds of performance. During the mid-twentieth century, IIT decided to take over this area in order to build a new campus in the International Style. Despite being an important living space for the African American community, as well as architecturally significant due to its distinctive lobby and multiunit living accommodation, Mecca Flats was ultimately cleared out and demolished.

If we ever discussed this history in class, I don’t remember it, which suggests that we didn’t discuss it nearly enough. If I were to take this college class again, I would hope that we would discuss this. Better yet, if I were to design a course like this, I would be sure to include this history and others like it.

Studying this history matters because we continue to live with its repercussions. If we don’t contextualize current living conditions within historical frameworks, and see how past actions have enabled present inequalities, it becomes tempting to look at the past through the lens of nostalgia. We wish for a sanitized version of yesteryear that never existed.

Contextualizing our histories is also important for accountability, something I’ve been considering with regard to the Northeast’s role in promoting systemic racial inequality. I’ve been thinking about this in relation to my very first museum job. During the summers of 2006 and 2007, I served as a tour guide for the Victoria Mansion in Portland, Maine. Built between 1858 and 1860, the house is an architectural gem, as it represents the earliest and most complete interior design commission for the Herter brothers, important American designers. Constructed in brownstone and emulating the Italianate style then popular in Europe, the house is a marvel, with more than 90% of its original interior features and furnishings intact (they’ve also been doing a lot of conservation since I worked there, so it looks even more spectacular now). When I gave tours of this house, I would talk about these features, from the symbolism of the paintings, to the hotel-like layout from which the homeowner, Ruggles Sylvester Morse, took inspiration.

What was only mentioned in passing was the house’s connection to slavery. Though originally from Maine, Morse was a hotelier based in New Orleans; the Portland house was his summer home. As far as I can recall he didn’t own any enslaved people himself, but as a businessman based in the South, his work benefitted from slavery as an institution. During the Civil War, he actually spent little time in New England because he was a southern sympathizer. While we would mention Morse’s southern sympathies during the tour, it was never a primary focus. Thinking back on the readings I’ve been doing, I wonder now what a tour centered on Morris’s role as a southern sympathizer and hotelier benefiting from slavery would look like. No doubt, the tour format has changed since I was a guide there, but if I ever revisit Victoria Mansion, I’d be curious to see what kind of content they address now.

The readings have especially resonated with me this time because so many of them connect to previous experiences, both as a college student and early career professional. While I cannot change the way these courses were taught or the way I conducted my tours then, moving forward, I can be more mindful of the kinds of issues these texts raise.