Showing posts with label Victoria & Albert Museum. Show all posts
Showing posts with label Victoria & Albert Museum. Show all posts

22 February 2021

SLOW FASHION: PANDORA DOLLS AND THE HISTORY OF FASHION ADVERTISING

Sew What | Natalie Scola


Fashion permeates modern culture – from Instagram to magazines, new styles are visible and accessible – especially with the popularity of online shopping during a pandemic!

How did people learn about fashion trends before social media or the rise of magazines and fashion advertisements?

From the 14th to 18th century, dolls known as Pandoras or poupées de mode, were miniature dolls dressed in the latest fashions and sent across Europe to share new fashion trends.

Pandora dolls are fascinating bits of history because they show the importance of fashion through the centuries and provide a point of reference for the fashion of the day. These dolls were not intended as children’s playthings, rather they were important economic and cultural items.

As early as the 14th century, there are records of the royal families of France sending dolls to other European courts to promote French fashion and strengthen diplomatic relationships. The Italian Marie de Medici, lover of all things fashionable, received fashion dolls by the French king Henry IV before their marriage so she could learn how the French dressed. The use of these dolls in royal and aristocratic circles marked them as something exclusive, and helped established France as a center of fashion.

By the 17th century, these dolls had become an established part of the fashion trade. The 18th century saw the peak of the doll’s popularity; it was during this time that they became known as “Pandora” dolls, although the origins of this name are unknown. French dressmakers sent Pandoras with their designs to England, Germany, Italy and Spain. One of the oldest fashion dolls is displayed in the Livrustkammaren (Royal Armory Museum) in Stockholm. She has clothes made of silk which are embroidered with gold and silver thread. Her wig is made from real human hair and is styled in an elaborate coiffure. The high quality of the doll’s clothes and the skill present in the creation of the doll itself is proof of the elite status of these objects.  

Fashion doll c. 1590 in the collection of the Royal Armoury, Stockholm. Source.

The mass popularity of Pandoras in the 18th century aligned with cultural changes that made fashion and wealth more accessible. The beginning of the 18th century saw improvements in travel conditions through a growing network of public transportation systems. This led to increased mobility, allowing the Pandora dolls to travel further and with greater ease. The emergence of a middle class with increased disposable income competed with the aristocratic elite. In England, sumptuary laws which had been in place since the 14th century, dictated who could wear what based on social position. By the 17th century, the laws had weakened and were eventually abolished, giving people much more freedom to choose what they wore and helped increase the popularity of the Pandoras in the country. With the improved production of luxury fabrics and an evolving economy, Europe saw the origins of what we now recognize as a fashion market.

Most Pandora dolls were made of wood, with their heads and bodies turned from a single piece. Some had arms and legs made of jointed wood while others had limbs of wax or linen. Their faces were painted and the most expensive dolls had glass eyes. Some had painted hair or realistic wigs made from flax or wool! Reflecting accurate, new hairstyles was just as important as showing new clothes.

A Pandora doll’s clothing reflected the contemporary wardrobe. For women, this included:
  • A chemise or shift (the undergarment worn closest to the skin)
  • Stockings
  • Stays (fully boned, laced bodices worn under the dress to create a specific body shape)
  • Panniers or other dress supports (undergarments worn to extend the skirt at the side or back)
  • Pockets (worn tied around the waist and accessed through slits in the outer gown)
  • Petticoats
  • The outer gown
  • Stomacher (decorative, triangular panel that covered the front opening of the gown)
  • Accessories such as shoes, hats, gloves, and jewellery

 

This Pandora comes with an incredible amount of accessories - 23 in total! Source.

So, who were these dolls made for and who bought them? Dressmakers and tailors would send dolls to different countries so other dressmakers and tailors could copy new styles and patterns. In this way, they acted as advertisement for the dressmakers, showing off their skills and talent. Pandoras were also used by wealthy customers. Fashion, especially the fashion worn by the upper classes, was expensive; there was no such thing as fast fashion in the 18th century! With consumer goods being available to a wider range of society, the upper classes were intent on demonstrating their wealth through visible goods such as clothes; only the newest designs in the best fabrics would be worn. Pandoras offered customers the ability to view what they were going to purchase, to feel the fabric and see the design in a miniature mock-up. The clothes worn by these small mannequins were constructed exactly as full-sized clothes would be and included every construction detail, demonstrating the immense skills of dressmakers and tailors.

This doll's jacket may have been made for a Pandora doll. It is made of a beautiful - and expensive floral silk. The jacket is lined and the back of the jacket (bottom) is pattern matched, showing the skill of the dressmaker. Source.

While Pandoras were generally small, about the size of modern toy dolls, some were made life-sized. Wealthy clients became interested in owning their own Pandoras, and began to collect both the smaller, travelling versions as well as the life-sized ones. It became popular to own a pair of dolls, one in court dress – the Grande Pandora – and one dressed in everyday wear – the Petit Pandora.  Life-sized dolls were not just the whim of the rich, but also served a practical purpose. Clothes made to a life-sized doll could be tried on by the recipient and help the dressmaker with the fitting process.  For dressmakers, life-sized Pandoras were the earliest version of modern store mannequins. Rose Bertin, dressmaker to Queen Marie Antoinette, sent wooden Pandora dolls to Austria to show French fashions to the Queen’s family. In her shop window, Bertin also made use of a life-size model of the Queen, displaying to the public the latest royal fashions and cementing Marie Antoinette’s image as a fashionista.
 
This Pandora, while missing a head, is a beautiful example of court dress (robe de cour) from the 1760s. Court dresses at this time were made of three parts: a boned bodice with a wide neckline; a mantua skirt which was long and narrow; and a train. The bottom picture shows the scale of the Pandora compared to life sized clothes. Source (top).Source (middle).Source (bottom).

Pandora dolls, despite looking like toys, were not meant to be played with. Their sole purpose was to display the latest fashion trends. Some women used Pandoras to commemorate their own wardrobes and lives. In England, Laetitia Clark Powell, created a series of 13 dolls which she dressed in miniature versions of her own wardrobe, including her wedding dress; some of these dolls survive today in the V&A.
 
Laetitia Clark Powell's Pandora replica of her wedding dress. Source.

While most dolls represented female figures, there also existed fashion dolls depicting men, boys and infants. However, the majority of Pandora dolls have not survived due to their construction: materials like wax and linen eventually break down with use. The Pandoras, once they served their original purpose, were handed down as family heirlooms and many probably made their way to nurseries to be used as playthings.

A miniature replica of a man's jacket, 1740-1760. Source.

The craze for new styles drove the popularity of the Pandora doll throughout the 18th century. The dolls were sent around Europe before being brought across the Atlantic to America. The arrival of Pandoras from Europe was such an exciting event that American newspapers would report on their arrivals, with some dressmakers even charging customers to view the doll! It is incredible to think that the dolls travelled so widely when travelling took significantly longer than it does today. The dolls were an excellent visual indication of French fashion, but they also acted as a diplomatic representation of France. Fashion was seen as such an important export that several times throughout history, it was noted that Pandora dolls were protected by a kind of diplomatic immunity. The War of The Spanish Succession (1701-1714) impacted relationships between England and France, hindering the export and import of goods with embargos. However, fashion was recognized as an essential good and was allowed safe passage. In 1704, the French writer Abbé Prevost recorded:
“By an act of gallantry which is worthy of being noted in the chronicles of history for the benefit of the ladies, the ministers of both courts granted a special pass to the mannequin, that pass was always respected, and during the times of greatest enmity experienced on both sides the mannequin was the one object which remained unmolested.”
Despite the popularity and the social and political relevance of the Pandora dolls, they fell out of use by the last decades of the 18th century, around the time that the first fashion magazines appeared. Better printing equipment, a low newspaper tax and increasing literacy rates made fashion magazines accessible and popular. Customers interested in the latest fashions no longer had to wait for dressmakers to replicate clothes in minutiae and ship them to different locations. Fashion magazines and plates were cheap and mass-produced. While fashion dolls continued to be made, they no longer held the popularity they once did.

It was not until the 20th century that the practice of travelling fashion dolls was revived. As World War II ended, France found itself supplanted by America as a leader of fashion. The couture industry was important economically but it also made up an important part of the French national cultural identity. To help revive the idea of French fashion, Robert Ricci – son of designer Nina Ricci – proposed a theatre production of fashion. The Théâtre de la Mode (Theatre of Fashion) was a touring exhibition of French fashion designs. With materials in limited supplies, all designs were made in miniature, mounded on 27.5” (70 cm) wire mannequins. Over 60 Parisian couturiers volunteered to produce new fashion designs, including Hermès, Balenciaga, Jeanne Lanvin and Pierre Balmain.

One of the sets for the Théâtre de la Mode for its 1946 tour in America. Source. 

Historic jewellery houses, including Van Cleef and Arpels and Cartier, contributed miniature jewellery. Hairdressers created individual hairstyles and milliners made miniature hats. Like the earlier Pandora dolls, there was an incredible level of detail in the clothes’ construction, with working zippers and miniature handbags that included even tinier wallets and makeup. The exhibition opened at the Louvre on March 28, 1945 and was extraordinarily popular: over 100,000 people attended, with ticket sales going to the war relief. The exhibition toured Europe and America, reestablishing Paris as a centre of fashion. Along the way, it revived the Pandora doll as a method of fashion communication.

Some of the fashion designs from the exhibition, showing the wire mannequins and the incredible detail in the construction of the outfits. Source.
Pandora dolls were a highly effective means of advertising fashion, providing customers with a degree of detail that modern advertising cannot match today – we rely on high quality photographs but that does not compare to the ability to touch fabric or even try on clothes. The Pandora dolls that survive are incredibly important cultural and historic items, allowing researchers to study the construction of clothes, especially when visual or written records are limited. With their array of fashionable wardrobes, Pandoras can be seen as the predecessor of modern fashion dolls like Barbie and American Girl. These modern fashion dolls have wardrobes and accessories and are marketed to the elite – American Girl dolls are infamously expensive. However, these modern dolls are still seen as toys, even though some are considered collector’s items. There is no modern equivalent for the Pandoras. At their height, Pandoras held a unique position in history, showing the intersection between fashion and the economy and demonstrating the importance of changing consumer culture.


23 October 2020

FREE UPCOMING TALKS AND EVENTS THAT ARE (SHOCKINGLY) ONLINE

 Friday Special | Erika Serodio



Lately, I’ve been trying to think about those things that were hard in a pre-pandemic world and are easier now. Things like commuting to class in the morning, spending all afternoon working in the library, and then really dreading that evening workshop or lecture I had previously added to my agenda. Sometimes I would just call it a day and go home instead of attending. I promise myself that when this is all over, I’m never going to be home again. Catch me at every social engagement, evening lecture, etc. etc., forever, for the rest of my life, cross my heart and hope to die. But until then, I’m telling myself, isn’t it nice that after a long day of sitting at my desk, I can curl up on my couch with a bowl of popcorn (glass of wine) and attend a lecture with outstanding museum professionals from all over the world? A past version of myself would have loved this. Current me – a silver lining. 

A Silver Lining | Source

Anyway, join me in making the most of this twisted world. And remember that if you make it to that zoom lecture, and you decide that A. you've been zooming enough lately, or B. it's not your thing, oops!  Technical difficulties! Back to Netflix. But I do hope you find something in this list that you enjoy. And I invite you to link to any other interesting events in the comments section. 


ETHEL and Friends: Balcony Bar from Home

Start your Friday night off right with the Met’s resident string quartet playing live in your living room:

Friday, October 23, 2020 (& every Friday for the rest of 2020)
5:00 PM – 5:30 PM EST
Free admission


Becoming Public Art: Working Models & Case Studies for Art in Public

Spend your Tuesday afternoons learning from industry experts on the forces shaping public art making today. Presented by the City of Markham and ART+PUBLIC UnLtd. 

October 13 to December 8, 2020
Every Tuesday from 1:30 PM – 3:00 PM EST
Free admission, Registration required


Rayyane Tabet / Alien Property: In Light of What We Know Now

Sit in on a conversation between Met curators and contemporary artist Rayyane Tabet as they consider how their perspectives on an exhibition have changed with respect to global events this past year. 

Wednesday, October 28, 2020
6 PM EST
Free admission, Registration required


ART CONNECTS | Fall Reading Session With Indigenous Brilliance

Join Afuwa, Emily Dundas Oke, Jónína Kirton, and Michelle Sylliboy for a poetic and artistic response to the Vancouver Art Gallery's current exhibition: Uncommon Language. 

Thursday, October 29, 2020
7 PM EST (4 PM PST)
Free admission

Innovate: Public Spaces with Silo Studio

Visit with a curator from the Victoria & Albert Museum and two London-based designers who focus on designing for community spaces. 

Tuesday, November 3, 2020
12 PM EST (5 PM UK)
Free admission


AGO Live: Brendan Fernandes: The Left Space

This choreographed performance will use the grid formation of zoom to connect a team of dancers from their homes around the world, while engaging with the language of protests in our current time of global political uprisings. An interview between the artist and curator will follow.

Friday, November 6, 2020
7 PM EST
Free admission, Registration required




26 June 2020

ADAPTING HISTORICAL DRESS FOR THE SCREEN

Sew What | Annie McCarron



In a summer that was not at all as I had planned, I have turned to the comfort of losing myself in different historical TV shows and movies. From an early age, my mom instilled in me that a period drama equals comfort and escapism, and I have been privileged enough to allow myself to become absorbed in different time periods in between zoom classes and essays this summer. I have always been fascinated with the costume design of these movies and shows, and how it aids in storytelling. Costume designers work closely with directors to make their vision come to life on screen. Period pieces allow the viewer to see fashion of bygone eras in motion when they might not otherwise get the chance. Within the museum context, costumes are often statically portrayed, to emphasize that they are costumes and not real worn pieces.


Usually, I am someone who needs historical accuracy in costuming — I was often pulled out of the new Little Women movie by Greta Gerwig distracted by the lack of proper bonnets and head coverings — but sometimes historical inaccuracies can be beneficial for characterization.


Catherine and the ladies of the Russian Court. Still from the Great

These past few weeks my housemate and I have been watching Hulu’s The Great, by writer and
producer Tony McNamera (The Favourite). It is a satirical comedy about the marriage and rise of Catherine the Great, from outsider to Russia’s longest reigning female monarch. Loose with the facts and historical accuracy, The Great provides fast-paced, enjoyable escapism. The costuming is lush and evocative, with elements of modernity.




 
Catherine (Elle Fanning), wearing a Dior inspired coat. Still from The Great


Costume designer Emma Fryer kept the traditional European silhouette of the time that the Russian court copied, and spent lots of time in libraries and museums researching imperial dress. Fryer also mixed her designs with modern details such as incorporating fabrics and styles that were not traditionally used in the period, and drew inspiration from Victoria & Albert’s Exhibition on Christian Dior. This influence can be seen in the rich colour palette of the costumes, as well as in stylistic elements present in the series.









Still from the Great, Episode 2. Courtesy of Annie McCarron
Catherine (Elle Fanning), still from the Great 




Catherine’s style evolves throughout the show. Fryer starts her off in pastels and soft lines, a contrast to the wider silhouette and rich jewel tones and winter fruit colours of the rest of the court. This is meant to highlight how different and naïve Catherine is compared to the rest of the court. The rest of the court ladies wear gaudy makeup, and off-centre wigs, highlighting their frivolity and vapid nature, and connecting them together visually separates them from Catherine. As Catherine starts to scheme and fit in at court her style starts to change; her colour palette becomes richer and her style more relaxed. She has become at ease in herself and assured of her enlightened views and manipulation of Peter.




Peter III of Russia (Nicholas Hoult). Still from The Great.



In contrast to Catherine’s light coloured outfits, Peter’s fashion is dark and unpredictable, much like his character. Portrayed as a mad king subjecting his court to his every whim, the costuming reflects this volatility. Usually dressed in the 18th century designs, Peter's clothes are often made of modern material and animal prints to play up his volatile nature and debauchery, with fryer saying she was inspired by the “crazy punk rock n roll look.” Here, the use of modern items and slight historical inaccuracies serves to remind the viewer that this show is not an entirely true story, but rather a satirical re-imagining.










Catherine in the final episode. Still from The Great.


Colour is an important tool used by costume designers to show connections and disconnections and to illustrate changes. Selecting the correct colour palette can enhance the story’s message. We have been socialized to associate certain colours with feelings and emotions; red for passion, yellow for happy, blue for sad. These are important to know while telling a story so that you can use them to your advantage, whether to follow their cues or to use these preconceived colour notions and flip them on their head.







Sometimes, bending the accuracy of costumes works well in engaging the viewer. Other times it can completely taint your opinion of a piece. Accuracy, or lack of, can greatly influence a viewing experience. Costuming inaccuracy can be done to enhance a story, or sometimes to appeal to current trends, as there are many historical fashions that modern viewers do not find appealing or sexy (long powdered wigs anyone?). 

Shows such as The Great leave me wondering how museums can bring the static displays of costume to life?

If you’re interested in reading more on this topic, check out the Costume Vault blog post on Historic Accuracy in Costume Design: The 16th century, where the author explores their own feelings around costume design in period pieces.



30 March 2020

DIGITAL FASHION: THE BEST ONLINE TEXTILE COLLECTIONS

Sew What | Natalie Heaton


Source Kyoto Costume Institution 

The cancellation and closures due to the COVID-19 virus have left people inside their homes and the doors to cultural institutions are closed. While the closure of these institutions is devastating, many museums as using this as an opportunity to highlight their digital collection and online resources such as tours and education resources. In this article, I will highlight the top 5 best online fashion and textile collections!

5. FIDM Museum and Galleries, Los Angeles, USA



19th Annual Art of Motion Picture Costume Design, 2011
Source FIDM
Founded in 1978, Fashion Institute of Design and Merchandising Museum (FIDM) has a collection of over 12,000 costumes. This institution is known for its collection which specializes in early Hollywood costumes, with items such as Norma Sherer’s gown for the 1936 film Romeo & Juliet. Every year the FIDM holds an exhibition in the spring called Art of Motion Picture Costume Design. This exhibition features costume from top Hollywood Films, including The Great Gatsby (2013) and The Young Victoria (2009). FIDM’s online collection is sorted into different collections and images from past exhibitions. All photos are high resolution and feature pieces from the collection that date back to the 18th century, through to contemporary fashion.




4. The Kyoto Costume Institution (KCI), Kyoto, Japan

The KCI aims to collect, preserve and understand Western and Asian fashion and textiles. Their online collection highlights stunning gowns and garments from the museum along with access to all the institution’s publications, past exhibition catalogues, and more! Anyone that holds an interest in fashion and textiles, especially in the museum sector, this is a webpage that one could easily spend hours on! The museum also has a very active Instagram account that is filled with photos of the collection, the building, and different events that are taking place at the KCI.






View this post on Instagram

3. The Victoria & Albert Museum, London, England

The Victoria & Albert Museum (V&A) is one of the leading institutions in the world. The museum is known for having a massive collection of over 2.2 million objects with over half of them being digitalized and available in their online collection. A good number of these artefacts are textiles and garments. They have gowns that would have been worn near Marie Antoinette, to original Balenciaga, to Alexander McQueen, there is something that is bound to spark everyone’s interest!

Fashion "Search Collection" Home Page.
Source: Victoria and Albert Museum Website.

If stunning images wasn’t enough to intrigue you to check out of there website, there are also great articles, behind the screen videos and catalogues from past exhibitions.


2. Palais Galliera, Paris, France

Photo From Palais Galliera's Online Collection
Source: Palais Galliera

This institution has no permanent exhibitions due to conservational issues, so they only put on temporary exhibitions. Palais Galliera’s focus is on historical fashion and the fashion industry. Since the museum isn’t often open unless there is a temporary exhibition on, there is a lot of effort that goes into their website, and the viewers can tell. The website is organized into various categories to make for a smoother search, and help the viewer find exactly what they are looking for. Like many of the other institutions on this list, Palais Galliera offers past exhibition’s catalogues and publications, as well as workshops. What makes this online content stand out is that is it focused on French fashion history. With this narrow scope, the institution is able to dive into the content in a way that encyclopedic museums, such as the V&A or MET are unable to do.



Photo from Palais Galliera's Online Collection
Source: Palais Galliera


1. The Metropolitan Museum of Art, New York City, USA

The first thing that pops into a lot of people’s heads when talking about fashion and museums is the annual MET Gala. This fundraising event for The Metropolitan Museum of Art’s (MET) costume institute.

With the MET being so well known for their costume institute, it is no surprise that their website and the online collection is fabulous! I have spent many hours on it, and I know that as I continue in this field, I will spend many more. This website not only has thousands upon thousands of high-quality photographs of textiles, but they also have an Art History timeline, numerous publications, blog posts, videos, and much more. If you only end up visiting one website, the MET would be my top choice!

Costume Institute's Past Exhibitions
Source: Metropolitan Museum of Art webpage


Overall, even with museums around the world having to close their doors, their online resources are always open. From reading about past exhibitions, searching through thousands of stunning images, or reading more into the institution itself, there is always something new to learn in the museum, despite your location.

21 February 2020

VICTORIAN AFTERNOON TEA: CATERING TO A GREATER AUDIENCE THROUGH MULTISENSORY PROGRAMMING

Program Reviews | Dominica Tang

My sister's favorite thing to do in a museum is sleep. To be fair, some of the benches are rather comfy and the galleries can be awfully quiet. I, on the other hand, would join the museum equivalent of a Tuscan wine tour faster than you can say "you don't have enough money, Dominica!" I get it though. Museums just do not appeal to everyone. Some people are not interested in reading the text panels or studying the artefacts and specimen. However, their perspective is still valuable to the museum. It might not always be that they are not interested in the content, but that the way in which museums present that content is not interesting enough. Multisensory-rich programs can accommodate for these visitors, create entry points into the exhibits, and, potentially, change their relationship with museums.

Last summer, I was tasked with planning a week-long family trip to London, UK. In the effort to make our trip meaningful and worthwhile for the entire family, I strategically selected only a few museums that I thought best catered to both mine and my sister's interests. One such museum was the Victoria and Albert Museum (V&A) because it offered a unique opportunity to try Victorian Afternoon Tea. This program was created by Tasha Marks, an award-winning artist, food historian and founder of AVMCuriosities, in partnership with Benugo, a catering franchise that brings food to different public spaces in a creative and sustainable way. Marks is a wonderfully talented curator and artist,  who holds an interesting perceptive on museum programming and story telling. With exhibitions called 5318008 (Boobies spelled backwards) and The Edible Archive, it is no wonder that she has captured the attention of so many well-established museums and formed partnerships with them. Her immersive and multisensory programming captured my sister's interest in new food experiences and made her visit to the museum an ounce more memorable.

Photograph courtesy of Benugo.

The Victorian Afternoon Tea program costs £30 per person with the option of upgrading to the Prosecco Afternoon Tea for £35 or Champagne Afternoon Tea for £38. It takes place every Friday between 1:00 pm and 7:00 pm in the Morris Room and requires a reservation via email. It comes with every item on the menu and unlimited tea! The lemon and elderflower tea was my favourite by far and I drank a few pots worth of it. Yes, a few pots worth. Marks’s curation of this collection of bite-sized Victorian foods from the second half of Queen Victoria's reign balances sweet and savory dishes, and more familiar recipes and lesser-known ones. They range from Crayfish and Mayonnaise Sandwich (1890) to the spongey Victoria Sandwich (1901). 

Menu Courtesy of Victoria and Albert Museum. 

Gooseberry Tart (left) and Lemon and Seed Cake (right). Photograph courtesy of Benugo.

It is quite pricey and, certainly, not for everyone. However, it highlights how the sociability of food lends itself to developing dynamic museum programming that effectively engages with a wider variety of audiences. It especially caters to visitors, such as my sister, who are seeking novel experiences to share with their friends and family.

At the most superficial level it serves the experience economy. Food programming, however, is far more than a tourist attraction; it has the potential to be pedagogical, immersive, accessible, artistic, experimental and, overall, an asset for engagement in informal learning spaces. Mark's curates multisensory environment creates a quasi-simulacrum of Victorian aristocratic life that encourages full-bodied learning without the visitor being fully aware of it. This article is a testament to the fact that this program has truly stuck with me and that I still think about this absolutely scrumptious experience several months later.


The choice of location is, though in the most subtle way, a significant factor to the success of this program. The Morris Room, originally called the Green Dining Room, is located in the 19th century refreshments center. William Morris, an activist, interior decorator, a champion of artisanal methods of production over industrialization, and an artist who was commissioned by the museum to decorate the Green Dining Room with light green wall paper, teal wood paneling, and stained glass. The V&A also display Morris's work throughout the rest of the museum.  In this way, the room doubles as an exhibit that is not unlike the ones in the main halls. In addition to the continuity of Morris's art, the Victorian foods carries forth a pedagogical and historical significance aligned with other museum artefacts. This pocket within the museum creates an environment that is conducive to boisterous  discussion, infused with delicious smells, and wholeheartedly encourages hands-on learning, all the while respecting visitors who prefer silent meditation in the gallery spaces or have allergies.

Morris Room at the V&A. Photograph courtesy of Benugo.


Indian Ham Sandwich (left) and Nasturtium Open Sandwich (right). Photograph courtesy of Benugo.

Working in living history museums where the multisensory programming is embedded in the exhibition spaces and speaking with other food studies enthusiasts, I wanted to see larger institutions move away from the current model of separating food and exhibits and to adopt this type of environment.  The symbiotic relationship between Marks's artistic program and the Morris Room demonstrates that it can be done in a way that accommodates for all types of visitors.


The Tang family post-afternoon tea. Photograph courtesy of Dominica Tang.

My sister was engaged for the entirety of Victorian Afternoon Tea; a rare occurrence in her museum-going experience. Be sure to check out the rest of Marks's highly experimental and eye-opening work, and I will see you in the next one!

11 December 2019

DOES ALL OF THIS BELONG TO YOU?: PUBLIC SPACE IN THE GLAM SECTOR

GLAM Guide | Madison Carmichael


More than a century ago, in 1917, John Cotton Dana – a Progressive Era thinker and a proponent for the re-imagination of the public library – wrote an essay titled: “The Gloom of the Museum.” With eerie accuracy, Dana said of the museum that:

“They become enamoured of rarity, of history … They become lost in their specialties and forget their museum. They become lost in their idea of a museum and forget its purpose. They become lost in working out their idea of a museum and forget their public. And soon, not being brought constantly in touch with the life of their community … they become entirely separated from it and go on making beautifully complete and very expensive collections but never construct a living, active, and effective institution.” (Source)


102 years ago, John Cotton Dana grappled with the same problem of museums that we here in Museum Studies grapple with today. As I said, it’s eerie. It’s troubling. And it’s something of a wake-up call. As museums continue to wrestle with their relevancy, they also wrestle with their purpose and, as Dana points out, if the museum forgets their purpose they forget their public and are inevitably estranged. 

For the purposes of this article, I am intrigued by how Dana ties purpose to public. There’s some consensus to the idea that museums – and most GLAM institutions writ large – exist for the benefit of the public. But are they public spaces? 

This bold, bright claim served as the title and centerpiece for the Victoria & Albert Museum's 2015 Exhibition. (Source)
The image above is from the Victoria & Albert Museum’s “All of This Belongs to You” Exhibition in 2015. Already that intrigued me, but if you will – just for a moment – divorce the image from its institution, the sentiment is somehow even more striking. Imagine walking into a museum that declares, in bright, white lights, that all of this belongs to you. I’m not sure I’d buy it. 

This exhibition took place during election season in Britain, back in 2015. At the time, the V&A sought to examine the role of public institutions in contemporary life and their role as stewards of a national collection. The exhibition sought to question the opportunities, obligations, and limits to participation in the V&A and explored how design and architecture define civic identity, citizenship, democracy, the public realm, and the urban experience. 

Civic identity, democracy, and the public realm: although the latter could be otherwise known as the public sphere, which is comprised of public spaces. 

This glass chandelier hangs in the V&A Rotunda, at the entrance to the museum. (Source)
Public space is a broad and perhaps a murky term. The important part is that it must host, to some extent, discourse that is of public importance. As defined by Jennifer Barrett, in her book, “Museums and the Public Sphere,” public spaces are spaces of contestation within civil society. It is perhaps redundant on my part to add that museums are certainly sites of contestation, but I think that it’s worth questioning for whom they are sites of contestation. Museums are, as Barrett argues, often excluded from consideration as public spaces due to their status as institutions of the state.

Laura Raicovich writes from the Brooklyn Public Library, which has 59 branches throughout Brooklyn. This library endeavors to cultivate curiosity and to encourage their visitors to question their society. (Source)
In contrast, libraries are often considered to possess a public spirit that museums do not. In her examination of the Brooklyn Public Library, Laura Raicovich explains that as a public space, the library’s job is to encourage its visitors’ capacity to question their reality and dig into their discomfort. She critically states that: “a true public space is constantly negotiating knowledge or the lack of it, rather than presenting a position of expertise.” Public spaces must not only be open to contestation; they must welcome it. To her, libraries – and public spaces more broadly – should be considered by the public as spaces within which they can negotiate issues of public importance.

Library and Archives Canada acquires, preserves, and provides access to documentary heritage for any curious Canadians. (Source)
This is also true of public archives, despite how popular culture might paint them (i.e., dusty, dim, and disorderly), for they too possess a civic-minded spirit. According to Jennifer Anderson, an archivist from Library and Archives Canada, public archives believe that the truth matters, and their research is concerned with understanding the past. Archivists operate on the conviction that people have a right to understand their society, so they engage in community outreach, research, and teaching, and in doing so, they hope to model engaged citizenship and organize their values around democracy and respect for people. In short, they endeavor to convey ideals of the public good and ideas of public importance. 

The John Madejski Garden rests at the heart of the V&A. It serves as a place to gather, rest, and view outdoor displays. Could this be a public space? (Source.)
So, where does that leave museums and galleries? Have museums truly, as John Cotton Dana put it, become so devoted to the creation of intricate, show-stopping exhibitions at the expense of any efforts to become “a living, active, and effective institution”? I have no concrete answer to offer you. It’s a question we’re still tossing around. But this much is clear: if we want the museum to belong to us, as the V&A purported back in 2015, then museums and galleries must become sites where people can explore, discuss, and address matters of public importance despite their status as institutions of the state. 

I’ll leave you with this. In 2017 – a century exactly from John Cotton Dana – at the Ontario Museums Associations conference, Dr. Guy Berthiaume spoke to the value of memory organizations. Of GLAM institutions, he said: “GLAMs represent not only safety, but freedom. Freedom to think and to question, to create, and, of course, to disagree.” I like the sound of that. But I’m not sure I’ll buy it until we see more of an effort on part of museums to open up their space for questioning, creating, and disagreeing, for the welcoming of a diversity of voices, or for a more concrete assertion that the museum is indeed a living, active, and effective space that belongs to us all.



19 November 2019

RIGHT UNDER YOUR NOSE: AWARENESS & ACCESS IN MUSEUM LIBRARIES


GLAM Guide | Madison Carmichael


On our faculty’s recent trip to Ottawa, I was enlightened to the existence of the museum library. My fellow students and I saw many; we visited in the Military History Research Centre at the Canadian War Museum, and we spent time in the Resource Centre at the Canadian Museum of History. Upon further digging, I discovered that the National Gallery of Canada and the Canada Science and Technology Museum – other stops on our whirlwind tour of Ottawa – also contained library collections.

These libraries had been hiding right under my nose. But I’m not the only one. Lisa Harms, a former Assistant Museum Librarian at the Museum of Metropolitan Art, wrote something similar for the MET’s blog nearly a decade ago: 

“It does not occur to most Museum visitors that museums usually have libraries. In fact, until I saw the job opening for my position, it had not really occurred to me either."

Lisa Harms worked at the Thomas J. Watson Library at the MET. Like myself – and many other members of the public – she hadn’t considered a ‘museum library’ until working in one. (Source.)

When the GLAM sector speaks of collaboration between the museum and the library, these conversations often settle around the notion that museums could benefit from the public-oriented spirit of the public library. Thinking back on my time in various museum libraries in Ottawa, I wonder what these conversations might mean for these seemingly hidden collections; and I wonder why they seem hidden from us at all.

In 1999, Jan van der Wateren wrote on the importance of the museum library. He explained that as museums grew in number in the 19th-century, the library formed an integral part of these growing institutions. These libraries were established in conjunction with the museum’s collection, either to document the objects within it or to provide further context for them. In essence, van der Wateren tells us, the museum library was – in its earliest incarnation – meant to compensate for the inherent limitations of the museum in comprehensively researching, documenting, and even interpreting an object.

Jan van der Wateren wrote from a position at the library within Victoria and Albert Museum, which was established in the mid-1850s to hold illustrated books for the School of Design. (Source.)

Historically, this has been their purpose, and as a result, their purveyors largely remain within the realm of scholarship and research. Esther Roth-Katz, who completed a survey study of art museum library websites, concurred. Within the museum library, research collections developed to meet the needs of their institution’s staff and researchers. The access guidelines of the websites in her survey reflected this: while over half the libraries she looked at allowed public access, 25% made no mention of who was allowed or else limited their user groups to scholars and researchers.

I’d argue that in part, Ms. Harms had the right of it: for many, the existence of a museum library doesn’t occur to them. But it's also worth considering that because museum libraries are grounded in a research-oriented history, this lack of awareness may also stem from the fact that many members of the public don't identify with terminology like scholar or researcher; and so they do not consider museum libraries as a space open to the public more broadly.  

The German National Museum was created in 1852, alongside a library and archive to better document the history the German art in its collection. (Source.)

All of this is to say that museum libraries are an interesting facet of any conversation about opening up GLAM institutions to greater visitor access. Many institutions are using digitization and the internet more broadly to increase the visibility of their collections. However, as Roth-Katz puts it, visibility does not accessibility make. While libraries have a vested interest in sharing their knowledge with the public, the materials they hold are oftentimes rare and valuable. There is a tension between the preservation and protection of those materials and the belief that the public is entitled to access them as well. It speaks to the conversation that museums are having more broadly about their collections; as repositories of history, what do they hold those histories for? And more pertinently, for whom?

It’s a difficult question, one mitigated by the necessity to protect and preserve objects within a library’s collection. But such a necessity does not mean keeping library doors closed. Museum libraries allow public access to their collections, either by visit or by appointment, and the growing initiative of GLAM institutions to digitize their collections or else grow their digital presence works to increase awareness of their library collections and resources.

I was discussing this topic with a colleague last week, and she offered up a quote I’d like to close with. Augustus de Morgan said the following in his book, “Arithmetical Books from the Invention of Printing to the Present Time,” of the library in the British Museum:

“If it be wanted, it can be asked for; but to be wanted it must be known.” (Augustus de Morgan. 1806-1871)

It’s all well and good for the public to have access to the museum library. But considering that Ms. Harms wrote of a discovery much like my own nearly a decade ago, I would argue that it is just as important that we know about these wonderful collections in the first place, so that we might think access them at all.