Resource Alert: National Inventory of Humanities Organizations (NIHO)

The National Inventory of Humanities Organizations (NIHO) is exactly what it sounds like– an online database documenting humanities institutions currently in operation in the United States. NIHO, which was developed by the Humanities Indicators project at the American Academy of Arts and Sciences with support from the National Endowment for the Humanities, “encompasses not-for-profit, for-profit, and government institutions engaged in humanities scholarship and/or in bringing humanities knowledge or skills to various audiences.”(1)

I learned more about NIHO at the National Humanities Conference in New Orleans, LA a few weeks ago. Carolyn Fuqua, a senior research analyst at the American Academy of Arts and Sciences, and I both presented (along with several others) at the “Effecting Social Change Through the Humanities” session. She spoke about how the Humanities Indicators team designed NIHO to elevate the profiles of humanities organizations, encourage collaboration between them, and provide funders with a more comprehensive picture of the humanities landscape.
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Shaking things up (literally) in small history institutions

A couple of weeks ago, I presented about outreach and community engagement for small history institutions at the National Council on Public History’s first-ever Twitter Mini-Con, “(Re)Active Public History.” My presentation dealt with some of what I’ve discussed here in the past– mainly the important role these groups play in their towns and neighborhoods and how they can shuffle or modify existing priorities to ensure they play active and essential roles in the communities they serve.

More specifically, we considered why so many small history groups have, historically, prioritized collections-based work above other projects, how to adjust this model in the present to make more room for outreach- and community-based work, and how to involve constituents in a way that ensures and demonstrates institutional relevance. Some of the issues we covered were how to start this conversation, who to bring to the table and how to get them there, how to identify institutional priorities (and, similarly, how to identify what can be eliminated), using these self-reflective processes to build bridges between people across diverse communities, and how to make hard, self-reflective discussions part of an institution’s regular agenda.

I’m particularly grateful to the people who stayed until the end to engage in a rich and thought-provoking discussion about the realities of being a history and/or museum professional trying to do this work on the ground. I’m including our conversations here as a kind of part 3 to my two earlier blog posts (part 1part 2) about community outreach and engagement in small history institutions.

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How you can use history to “effect social change” at home right now

I’m traveling to New Orleans in early November to present on the “Effecting Social Change through the Humanities” lightning round panel at this year’s National Humanities Conference. I’ll talk about the role local history has played in local change in the past and how to harness local history to effect change at home in the present. Since the conference is in November, and I’ll be preparing for it at the same time as the final stretch to the midterm elections, I can’t help but think about this and other panels at the conference in the context of what’s happening nationally right now. So many of us, myself included, are desperate for good news, for a wave of blue victories across the country, for any sign that attacks against human rights and progressive policies and will slow-down or stop.

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What does “lost” history really mean?

James Farmer speaking outside Hotel Theresa, 1965. Image courtesy Library of congress.

I sometimes hear people who talk about the past refer to “lost” histories. Unsurprisingly, this phrase seems to come up most often in discussions about histories of women, people of color, LGBTQ people, impoverished people, and other historically-marginalized groups.

I’ve always found this rather strange. Describing a particular kind of history as “lost” gives a pass to the forces that led to its obfuscation. Gaps in historical knowledge occur because people in power ignore or devalue the ways the groups they marginalize shape change over time. People in power sometimes destroy historical records in a deliberate way and/or manipulate information so as to maintain and strengthen their control over others and elevate their own accomplishments. They do so until challenged in some way, but in the meantime they have the means by which to secure their legacies and influence the historical record. Continue reading “What does “lost” history really mean?”

Prioritizing Outreach at Local History Institutions, Part 2 of 2

This post is the second of a two-part piece about collections, outreach, and reshuffling priorities at local history institutions. Click here for the first post, “Rethinking Collections at Local History Institutions.” 

In June, I wrote about the problematic tendency of many local history groups to prioritize the collection of historic artifacts and documents above vital outreach and community-building work. This needs to change. This isn’t the case for all of these groups, of course– there are some whose staff and volunteers use history to bring people from diverse communities together and into their institutions, and a wonderful handful who use their collections to help with these efforts– but there are many more who neglect this work.

Local history groups that have not yet prioritized outreach need to do so as soon as possible. For one, we need these groups to provide opportunities for local change-makers to come together to discuss the applications of historical knowledge to present-day problems. But beyond that, demonstrating relevance in this way can help local history groups survive a critical stage in their life cycles– the point at which their founder or founders have left the organization and current leadership has to consider how to step forward without the original cohort’s momentum and influence.¹
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Rethinking Collections at Local History Institutions, Part 1 of 2

Historical Society of Forest Park, Forest Park, IL.

If you’ve read anything I’ve written here on the Omnia blog or in the recent issue of History News, you know that I’m interested in local history institutions, both historically and in the present. For one, I study local history groups, including historical societies, in the decades after World War II (the vast majority of local historical societies in existence today were founded in the second half of the 20th century). Specifically, I look at what the people founding these organizations hoped to achieve and why, what these groups have done since they formed, and their broader impact in their towns and neighborhoods. In the present, my professional work and interests involve working with local history groups to help them reach their fullest potential as vital community assets. In my work, one of the issues I see pop up again and again is the Question of The Collection. I proper-named this because almost every local history group I’ve worked with, encountered, or studied spends (or has spent in the past) a significant amount of their time thinking about or doing something with their collection of historical materials. They’ve grappled with how to build and maintain these collections and, when they’ve amassed enough documents and artifacts, how to put them to good use.

Historically, at their founding moments, local historical societies almost always centered their identity around their collections of historical materials and the need for a facility to house those materials. This isn’t limited to the post-WWII groups I study, either. It’s true of most local history groups founded in the U.S. over the past two centuries. Here are just two (of many) examples that demonstrate the centrality of collections in local history groups. Continue reading “Rethinking Collections at Local History Institutions, Part 1 of 2”

A Historian’s Thoughts on the Royal Wedding

I’ll readily admit that I woke up earlier than is my usual habit this morning to watch the wedding of Meghan Markle and Prince Harry, now the Duchess and Duke of Sussex. Maybe it’s the historian in me, but I find the traditions that accompany royal events to be fascinating. Knowing that much of what’s involved in this affair descends from centuries—CENTURIES—of ritual gives me a little thrill. Watching the performance of these historical customs in real time is one of the ways we can access, even if it’s just in a small way, the experiences of people who came before, similar to how engaging with material culture and historic buildings can help us feel more connected to the past. Those things (often) existed before we did, and thus provide a bridge to ages and people we can’t ever know.

St. George’s Chapel, Windsor Castle

This isn’t to say that the traditions that unfolded at this morning’s wedding, and the British royal family, for that matter, aren’t steeped in a complex and controversial past. They are. Just like literally everything else in the universe, this particular moment has a history and it’s important to try and understand its historical context so we can better navigate its implications for the present. For example, knowing something of Britain’s long, violent, and racist imperial history provides important context for the Most Reverend Michael Curry’s sermon. Rev. Curry, the first black American to serve as the Presiding Bishop and Primate of the Episcopal Church, stood in St. George’s Chapel, a five-to-six-hundred-year old Anglican sanctuary at Windsor Castle, and talked about the importance of love in the face of poverty and racism, the histories and legacies of slavery and Reverend Dr. Martin Luther King Jr., and the Jesuit order, among other things, at the wedding of a bi-racial American to a member of a thousand-year-old monarchical tradition responsible for much of the Atlantic Slave Trade and an imperial legacy that’s had a profoundly destabilizing effect on much of the globe. And Rev. Curry did this with hundreds of millions of people tuning in from around the globe and with the leading members of that monarchy IN THE SAME ROOM.  Continue reading “A Historian’s Thoughts on the Royal Wedding”