Tag Archives: history online

TW: Rape, Sexual Assault, University of Virginia, Sexual Harm

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From Rugby Road to Vinegar Hill, We’re gonna get drunk tonight.
The faculty’s afraid of us, They know we’re in the right,
So fill your cups, your loving cups, As full as full can be,
And as long as love and liquor last, We’ll drink to the U. of V.

 

Oh, I think we need another drink! Heh!
I think we need another drink! Heh!
I think we need another drink! Heh!
I think we need another drink! To the glory of the U. Va.

 

All you girls from Mary Washington and R.M.W.C,
Never let a Virginia man an inch above your knee,
He’ll take you to his fraternity house and fill you full of beer,
And soon you’ll be the mother of a bastard Cavalier!

-Rugby Road, Traditional UVA Fight Song

 

All the girls from Sweet Bush

Like guys from W&L.
All the girls from Hollins
Like Vee Mees, we can tell.
Now Careful girls, don’t let them drink
And coax your from your dress,
‘Cause as sure as there is whiskey
They’ll puke and make a mess.

A hundred Delta Gammas,
A thousand AZD’s,
Ten thousand Pi Phi bitches,
Who get down on their knees.
But the ones that we hold true,
The ones that we hold dear,
Are the ones who stay up late at night,
And take it in the rear.

 

All the first-year women
Are morally uptight.
They’ll never do a single thing
Unless they know it’s right.
But then they come to Rugby Road
And soon they’ve seen the light,
And you never know how many men
They’ll bring home every night.

 

She’s a helluva twat from Agnes Scott;
She’ll fuck for fifty cents.
She’ll lay her ass upon the grass,
Her panties on the fence.
You supply the liquor.
And she’ll supply the lay.
And if you can’t get it up, you sunuva a bitch,
You’re not from UVa.

 

The BC girls are Catholic
They’re virgins through and through
But when they see a Cavalier
They know just what to do
They hike their skirts; they drop their drawers;
They back against the wall
Because they know a Wahoo Fuck
Is the greatest of them all.

– Rugby Road Alternative Verses

 

The original article was removed by Rolling Stone, but you can find it HERE.

The response article published by Rolling Stone can be found HERE.

 

I’m really happy that Take Back the Archive gives individuals space to archive experiences of sexual harm at the University of Virginia. Granted, I’m not sure if I just couldn’t figure out the site, or if the website that was intended to achieve the digital collection wasn’t up yet, but I couldn’t navigate it to see any actual documents. So, I decided to do a little researching on my own. Continue reading →

Someone Please Help Me Tease Out This Thought??

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In Dolores Hayden’s The Power Of Place, Hayden talked a lot about allowing people to claim a space as their own in terms of memory and public history. By allowing oneself autonomy of a space, people are granted agency of a history. Agency is vital to the understanding of the history of a place, especially if that history is shared within a community. Hayden specifically talks about Women and People of Color in these instances, and allowing members of these groups to find a place for them in the larger societal narrative. The role of the community for remembrance is key for the successful continuation of a narrative. However, this places a lot of pressure on the people directly involved to ‘tell the tale.’

 

Hayden writes, “While interdisciplinary, community-based projects are not always easy to accomplish, they are not necessarily enormously expensive. They require a labor of love from everyone involved, transcending old roles and expectations, but these are not-million dollar projects.” That’s super great, and inclusive, but is it really? Sure, from a pure economic stand point, certain types of collections are relatively inexpensive. But what about for people who can’t afford the time to collect materials, create a collection, pay/give time to continue the collection, etc.?

I guess what I’m really thinking about is Detroit.

My family comes from Detroit, and arguably, it’s one of my favorite cites.

Detroit

Unfortunately, when the auto-company took a hit, so did the economy of the city.

The Music Hall

Obviously, all of Detroit does not look like this. The city has campaigns to boost tourism to the city, as well as to Michigan in general.

But what I am saying is that certain sectors of the city are no longer serviced by the police or firefighters, and do not receive electricity or power. That’s a pretty big deal, seeing as people still live in those sectors.

The thing is, Detroit has a super amazing history. Besides the car industry, it’s common knowledge for people from the area to know about pewabic pottery, the alcohol smuggling during prohibition, and The Cadieux Cafe.

The only place in North America where you can Feather Bowl. Also, has really good food. Would recommend the clams.

I don’t think that it’s up to the people to continue the history, because so many other things are pressing down on them. But I do think that it’s important for them to have a voice in the way that their history is remembered. I’m trying to grapple with this idea- I want history to be remembered through the voices of those living in it, but I don’t want the pressure to be on the people to recount the events, especially when so many other things are going on.

 

I guess what I’m saying, really, is: I don’t know what to think- I’m stuck between a rock and a hard place, and they both are very, very privileged spaces to be in. 

“Patricidal Memory and the Passerby” by Rebecca Schneider // Black Liberation 1969

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“Patricidal Memory and the Passerby” by Rebecca Schneider

In another class, I had to read this really, really interesting piece by Rebecca Schneider. We talked about it briefly in class, but her piece talks a lot about the interaction between the monument and the onlooker. It was super insightful. I really recommend looking at it!

http://sfonline.barnard.edu/ps/schneide.htm

Black Liberation 1969

I really liked browsing through the Black Liberation 1969 Archive. I found the interactive 1969 Mapping the Sit In quite useful (I also am really curious as to how to do that on Omeka??). It took me a little bit to find out the events in chronological order to be honest, but it was a really neat idea regardless. Luckily, the Timeline of Events was a bit easier for me to understand and navigate.

One thing that really shocked me what the FBI surveillance of the black student population of Swarthmore College. I supposed that I hadn’t even considered the FBI’s involvement until I browsed the collection. A part of me is terrified that this ever existed, but the other part of me is really happy that the physical evidence is able to be displayed on a accessible medium that can be used to educate other people.

I suppose it bothered me that this event happened so close to us, and impacted so many people, and yet this is the first time I’m ever hearing about it. I’m not sure why this is, because it seems to me that this was a very significant event, but I’ve never studied it in class, and I haven’t heard any students on campus talking about it. I recognize that it happened quite some time ago, but I think an event like this would be hard to forget, and would even be passed from generation to generation. This opens up other questions about the passage of memory, the transmission of information, and what events are deemed important enough to pass on.

 

Unsung Founders Memorial

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I really enjoyed reading Remembering Forgetting: A Monument to Erasure at the University of North Carolina by Timothy J. McMillan. I found parts of the section be eerily parallel to that of Bryn Mawr, and our numerous monuments around campus that go without true public explanation of their pasts (for example; Thomas Great Hall, the now-removed bust in Canaday, the coffin in the cloisters). Although the article did include some photographs of the memorial, I thought it would be interesting to dig up some other ones to share with everyone.

 

Taken from: http://imgur.com/dNlKL8U

Taken From:
http://imgur.com/dNlKL8U

Taken From: https://i.ytimg.com/vi/j9Wtx0M0L9Y/maxresdefault.jpg

Taken From: https://i.ytimg.com/vi/j9Wtx0M0L9Y/maxresdefault.jpg

Taken From: http://www.unc.edu/files/2012/08/ccm1_032465.jpg

Taken From: http://www.unc.edu/files/2012/08/ccm1_032465.jpg

The article did mention that due to people sitting on, or near, the monument, they would have a tendency to brush their feet up against the people figurines below the table. You can see the wear in the first and third photographs, and you can see how people sit around the table in the second photograph.

 

I found this interesting, but also heavily symbolic. One of the main purposes of erecting this monument was to give a voice to the silenced peoples of the past, specifically black enslaved individuals upon who’s labor the university was created. Interestingly enough, in present times, the symbolic figures are being worn back down into featureless, indistinguishable, masses. Timothy J. McMillan already addressed the three kinds of figures depicted in the memorial, but the physical wearing down of the statues, I think, is painfully ironic. Yet again, you have people of color, specifically black people, who are being broken down by the casual use of white people.

 

I think this points us, once again, to much larger issues. Although this memorial was intended to create a physical space where people could meet and talk about racial issues that stem from a problematic past, instead we have a table that goes without proper recognition, and is used, and worn down, until the faceless masses blur together once again, putting us in exactly the same position in which we began- oppression and silencing of the past.

The Troubled Past/Present/Future of America’s Universities

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I think that a lot of students take the history of their institution as something that happened in the past, having no pertinence to their lives today. The history should remain in the past, right? I would disagree. I think time, and the horrors of the past, are given a pass over because people are able to separate themselves from the system in which they were created from. If something happened a hundred years ago, I had nothing to do with it, so it’s easy to blame someone else for the bad things that have come out of it. Craig Steven Wilder’s entire book rests upon the fact that institutions of higher education not only were dependent on slavery for economic and social stability, but they became houses where racist ideology were mass produced and distributed. It is so easy to simply say, “But that was then, and this is now!”- but I think that would be a great mistake on several ideological levels. Without acknowledging the structure of an institution, you are not able to fully grasp the pathos of the establishment.

Two instances in the reading really fascinated me (aka creeped me out). In the epigraph of chapter three, Wilder includes a stanza from a poem to George Berkeley, reading, “If you made me your wife, Sir, in time you may fill a Whole town with our children, and likewise your villa. I, famous for breeding, you, famous for knowledge, I’ll found the whole nation, you’ll found a whole college.” This makes my skin crawl. Not only is it equating a women’s worth on her ability to have children, but the idea that two people will be procreating only in order to pass on their ideological beliefs unsettles me. I think that a large portion of education rests on being exposed to different mindsets, even ones you vehemently disagree with. By saying that Berkley will ‘found a whole college’ from this creepy procreative process makes me think that he would only be passing on his thoughts and beliefs, which would only further racism and systematic oppression.

Another instance that made me uncomfortable was on page 94, where Reverend Smith talked about ‘educating the Native children.’ Wilder writes, “In these Schools, some of the most Ingenious and Docile of the young Indians might be instructed in our Faith and Morals, and Language, and in our Method of Life and Industry, and in some of those Arts which are most useful…To civilize our Friends and Neighbors; – to strengthen our Allies and our Alliance; – to adorn and dignify Human Nature; – to save Souls from Death; to promote the Christian Faith, and the Divine Glory, are the Motives.” He’s literally saving that they are going to kidnap Native American children, teach them to believe the things that the colonizers believe, and then return them to their families, in hopes that the children will uproot their families, and either indoctrinate them to what the English believe, or use another kind of force to change the ‘sympathies of these nations towards the English.” Someone kidnapping children in order to change their beliefs in order to return them years later, only to try to uproot a system? In an attempt to save their souls? These are children! I know that time has given us a shield for these horrors, but can we try to image it, and recognize how horrible these things were??

 

On the Margins of History

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Let me preface this by an acknowledgement of how witty I thought this title was. Not only will I be discussing the metaphorical margins of history (through Bryn Mawr’s Summer School for Women Workers), but through the very physical margins of archived evidence. Where to begin…

I think that one of the most interesting links that I’ve been noting through out numerous pieces of artifacts were the notes written in the margins. In documents, it’s very common for me to find handwritten anecdotes on the original paper. For example, when I was looking at the archives in the John J. Wilcox, Jr. LGBT Archives I came across underlines of words, doodled smiley faces, and handwritten names. What do these hand written notes mean? What was the significant to the original owners? These little things mean nothing to me. I can only guess at what importance they played in the lives of others. In some instances, it seems obvious- a heart next to a name suggest a relationship of endearment. But what about when I can’t read the text? What am I missing?

This was exactly my thoughts when I was reading the Bryn Mawr Summer School for Women Workers in Industry 11 Letter Boxes 7 feet 2 inches linear 2 Flat Boxes 3 feet linear. On the very first page, on the bottom left margin, is a note that begins with ‘No.’ (1).  The line that was bracketed off reads, “The Summer School syllabi, housed in boxes 4, 5, and 6, were transferred from the Sophia Smith Collection, Smith College, in February 1985.” (2) The rest of the ‘No’ is unreadable. Does the writer know something that I don’t know? Obviously, they were trying to contradict something within the bracket, and had made a hand written annotation in an attempt to write the wrong. Unfortunately, I can’t read what they had written. Could my understanding of history have been altered by the note that I don’t have access too?

Naturally, this lead me on a hunt. After googling the Sophia Smith Collection, I found two records of Bryn Mawr’s Summer School for Women Workers in their database- Eleanor Gwinnell Coit Papers (1913-1974) and Mary van Kleeck Papers (1849-1998). The Eleanor Gwinnell Coit Papers seem to contain information on her work with the American Labor Education Service, as well as education associations and councils. (3) The Mary van Kleeck Papers seem to include “a significant amount of material relating…(to) Bryn Mawr Summer School for Student Workers” (4). Both sets of papers are available thorough the Sophia Smith Collection. Regardless, the little marginal notes from my organizational box achieve papers led me on a small hunt for missing information- it arrived in the form of two women who had written on the Bryn Mawr Summer School for Student Workers, and were involved with its educational processing. Granted, I never learned what the “No” was in reference to, but I felt like I had made a small discovery instead.

 

 

(1) “File #3456: “Bryn Mawr Summer School for Women Workers in Industry Finding Aid.pdf” Omeka RSS. (Accessed February 10, 2016. http://greenfield.brynmawr.edu/files/show/3456.) 1.

(2) “File #3456: “Bryn Mawr Summer School for Women Workers in Industry Finding Aid.pdf” Omeka RSS. (Accessed February 10, 2016. http://greenfield.brynmawr.edu/files/show/3456.) 1.

(3) “Eleanor Gwinnell Coit Papers, 1913-1974: Collection Overview.” Eleanor Gwinnell Coit Papers, 1913-1974: Collection Overview. Accessed February 10, 2016. http://asteria.fivecolleges.edu/findaids/sophiasmith/mnsss229_main.html.

(4) “Mary Van Kleeck Papers, 1849-1998 : Collection Overview.” Mary Van Kleeck Papers, 1849-1998 : Collection Overview. Accessed February 10, 2016. http://asteria.fivecolleges.edu/findaids/sophiasmith/mnsss150_main.html.

The Erasure of History and the Eerie Face of Smith

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Composita of Smith 1886

Composita of Smith 1886

“In the winter of 1885/1886 a group of Smith College women created a tangible symbol of their college friendship.  The forty-nine members of the senior class had their individual photographs taken.  The negatives from these images were then merged at a local photography studio to create a single composite portrait of the class.  Given her own identity/name “Composita”, the Class of 1886 carried the image of this woman and “classmate” with them throughout their long and rich history, until the final member of the Class died in 1964.  What is the story of Composita, and how does this single act of creating an individual identity from many tell us about friendship within the Class?”

“Composita of Smith.” Smith College Archives. 2011. Accessed February 04, 2016. https://smitharchives.wordpress.com/2011/02/04/composita-of-smith/.

__________

Carter writes in Of Things Said and Unsaid: Power, Archival Silences, and Power in Silence*, “Identity is extremely important for every group, particularly, the marginalized who feel the need to assert a strong identity in the face of the power structures that attempt to stamp them out.” Nothing to me screams this better than Composita. In our Educate a Girl? You Might as Well Attempt to Educate a Cat! reading, Young talked briefly about the photograph that the students of 1886 created and gave an identify to. I thought this was immediately captivating, and sought after the image. I found it on the Smith Digital Archives (citation above, with clickable link provided). The young woman above is the creation of the combined faces of the senior class of 1886. I find this photograph, and the idea behind it, very powerful because students have created this fictional character that combines physical aspects of each of them, as well as combining their emotional aspects, into this unifying figure that they can all connect to and rally around.

Women, especially women who sought after an education during this time period, were continuously fighting agains the odds to advance themselves. By creating a fictional character that they all were a part of, they were creating a history for themselves, and for their cause. With the erasure of women in significant archival spaces, I found that the 1886 class had a made a important, yet silent, message, as the author from the online archive writes, “By taking their composite photograph and imbuing that image with a collective personality, by keeping Composita “alive,” the memories of the Class remained viable and their experiences at Smith validated.” They didn’t use words per say to get their ‘voices heard’, but rather, they used silence- silence in the form of an eerie photograph, standing for unity and a desire for higher education of women.

The Importance of Physical Objects in Public History

Image

Something I’ve been thinking a lot about recently is physical objects in Public History. I’m taking another class where we’ve been talking a lot about the physical monuments in relation to the memory of dead Presidents, and the interplay between the lifeless physical object and the alive passerby. With all of those things bubbling in my mind, it turned me back to Bryn Mawr’s own physical objects- namely Athena.

When my friend Anna Kalinsky class of 2015, a recent Bryn Mawr graduate, came back to campus, one of the first things she wanted to see was Athena. What makes this so? This culture that we have within our own community places value on this inanimate statue. It’s not even the original statue! Since 1996, the ‘real’ Athena has rested in Carpenter library, with a cast taking her rightful spot in Thomas Great Hall. Undergraduates frequently give this cast of Athena ‘offerings’, as if she was a real deity that had some profound impact on the way our lives could play out.

I think that the role of physical objects in public history is fascinating, mostly because the objects are given importance by the society/community in certain contexts/spaces. Otherwise these objects would just remain objects! For example, with our own Athena, no one to my knowledge leaves the ‘real’ Athena offers. The interplay between the space of Thomas Great Hall and the cast of Athena creates this perceived importance that the community responds to. If one of these elements were to be altered, the discourse would change entirely.

Anna Kalinsky '15 and Athena posing for the camera.

Anna Kalinsky ’15 and Athena posing for the camera.

“Is History Written About Men, By Men?”

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Janice Nimura visits class on January 26, 2016.

Janice Nimura visits class on January 26, 2016.

Are you reading this blog post? Great! Remember that your first contribution to the blog is due Sunday night, before our February 2 class. Looking forward to more posts and comments! –MM

* * *

During class today, writer Janice Nimura mentioned two recent posts on Slate and Bustle about popular history books, and to read more, here are the links:

** On Twitter, Rebecca Onion, who is the History writer for Slate, runs Slate Vault, and is an American Studies Ph.D., is doing great things under the wide umbrella of history in public: check out her feed @RebeccaOnion. If you think you’d like to talk to her at some point in class, let me know, and we’ll invite her!