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Archive for the ‘Feature Stories’ Category

Outdoor Elements

29 Nov

Evie Kirkwood

At a June 2009 taping of the public television show Outdoor Elements, host Evie Kirkwood discusses identifying toads with Jill McDonald and her son Sullivan Rudolph. Photo courtesy St. Joseph County Parks/WNIT.

Neither rain, nor snow keeps us from taping the TV show, but airplanes and lawnmowers do. For 10 years, I’ve hosted Outdoor Elements in partnership with WNIT Public Television in South Bend, Indiana. The show airs in 22 counties in north-central Indiana and southwestern Michigan. We produce 13 shows a year, each with three segments. Working on the show is like facilitating 39 mini-interpretive programs. I say facilitating, because as host, I don’t do much of the interpreting. That is the role of each segment’s guest and the creative efforts of the production team. My role involves coming up with the guests, topics, and locations, and guiding the segments through the questions I ask.

Outdoor Elements began as a segment within a different show produced by WNIT called “Open Studio,” highlighting local towns and communities. As a volunteer and board member for the station, I occasionally served as a substitute host for that show. Eventually Outdoor Elements spun off into its own show. In the 10 years we’ve produced the show, we’ve covered topics ranging from carving ice fishing decoys to mountain biking, from making garlic mustard pesto to tagging monarch butterflies.

To help viewers understand the chemical reaction that creates acid rain, University of Notre Dame graduate student Michelle Bertke replicates the reaction in the lab. Kelsy Zumbrun works the camera. Courtesy WNIT.

In its early years, the show was produced entirely in the studio, back-dropped by a kitchen or a den set built for another local show. Guests carted in boxes of props in our attempt to bring the outdoors in. Eventually we moved first one, then all three segments of each half-hour show outdoors, on location. Many are taped at parks and nature centers. We’ve also taped at gravel pits, archeological digs, grist mills, university campuses, medical complexes, and a LEED-certified bank.

Nothing halts a taping like the drone of a lawnmower, someone walking their dog into the shot, or loud hikers nearby. Those sounds and images would be filtered out by an audience if we were presenting a program to them directly, but when the audience is experiencing your program through the television screen, these interruptions become confusing distractions. That’s just one way working in television differs from a live interpretive program.

Usually when delivering your interpretive programs, you control most facets of your presentation. In a television production, however, control (or sometimes lack of it) is shared between the host, the guest, the site, the weather, and the production team. That can result in some unexpected and amusing situations.

We tape segments year-round in a variety of seasons and weather conditions, but even the viewers found it a bit comical when we did a segment on how snow guns work—in the middle of a snowstorm.

For a segment on daylilies, we couldn’t quite heat the oil enough over the outdoor charcoal fire to make crispy daylily fritters, so we sampled limp, soggy ones and pretended they were delicious.

When I asked a colleague to tape a segment with me on why gulls gather in parking lots, we met near a fast-food restaurant where a few dozen birds always hang out. The gulls apparently missed the casting call. One ring-billed gull showed up.

We traveled to Indiana’s Potato Creek State Park to do a segment on methods to reduce nuisance Canada geese. Ironically, a dog and its owner walked through the flock, shooing all of them away before we arrived.

As an interpreter presenting a program, planning is followed by your program delivery and cleanup. For Outdoor Elements, each seven-and-a-half-minute segment takes about an hour to tape, excluding travel time to and from location. Kelsy Zumbrun and Brenda Bowyer, the talented producer/directors from WNIT, get close-ups, supplemental footage, and different shot angles. The planning and shoot time pales to editing, which can take as long as three hours for each segment.

To minimize editing time, we try to tape each segment with few re-takes. That also keeps it conversational. We don’t use a script, but I do chat with the guest a few days before the taping to discuss what we want to cover and what questions I might ask to frame the segment.

Sometimes the guest’s agenda is different from what I expected. A local energy cooperative built a new “Energy Park” with solar and wind energy systems on display. I figured it would be natural to do a segment on residential alternative energy options. While discussing the segment prior to taping day, it became clear the goal for the guest was to emphasize that alternative energy systems are currently too costly to feasibly re-coup the capital investment. We were able to work out a series of questions to cover both the environmental benefits and the cost-benefit analysis to facilitate a well-balanced segment.

Facilitating the segments also requires the art of listening to the guest’s answers while simultaneously planning the next question. Sometimes I fail miserably. During a segment on attracting hummingbirds, the park interpreter at a city nature center mixed a batch of homemade nectar. “What’s the recipe you use?” I asked.

I was already planning my next question about cleaning feeders and didn’t really hear his answer. Viewers emailed me after the show aired. Their message: “Your guest said to use three parts sugar to one part water!?”

He’d flipped the ratio around, providing a recipe that would result in a sugary sludge. We re-taped the audio portion before the show aired again.

Putting together the guests and segments allows us to highlight amazing things in the many communities we travel to. I learn about so many topics from knowledgeable guests whether chefs, bryologists, or park interpreters. Occasionally, I get so caught up in it, I forget to mention something significant.

I listened with great interest as the park interpreter explained the composition of the brownish scat I held in my hand during a segment on bobcats. I forgot to tell the viewers it was fake scat. Fortunately, in post-production, Kelsy added a pop-up graphic that flashed, “Not real scat!”

A television audience is non-captive and with a push of a remote button, you are gone from their living room. It’s Kelsy’s production wizardry that makes the show visually rich by selecting interesting (but not distracting) backdrops and securing critical closeups. In the editing process, he tightens up the segments so they don’t lag, and assembles them with the most dynamic at the beginning of the show to draw in viewers who might be channel surfing.

Each show opens with, “Hi, I’m Evie Kirkwood from St. Joseph County Parks. Join me as we experience nature together.” The park department logo and list of parks appear on screen, positioning our department as the go-to place for nature knowledge and resource-based outdoor programming.

To extend the viewer experience, each show usually offers a downloadable PDF with a hands-on activity available on the Outdoor Elements web pages. The entire show can also be viewed there as well. In a partnership with Amazon.com, we list related books. The Outdoor Elements web pages are the most visited in WNIT’s suite of online program-related offerings, making our web master, Matt Norris, an important part of the interpretive team.

The great benefit of the television medium is the broad-ranging audience you can reach. Unlike a live interpretive program, though, you really have no sense of the impact of your program. I have, however, been pleasantly surprised at the number and variety of people, from school kids to elders, who stop me at the grocery store or gas station, to say, “Hey, you’re that nature lady on TV!”

The most rewarding comments are like those from a dad and daughter I met at a fall program at one of our parks. “We watch your show together and it’s inspired us to do all sorts of things outside!”

Evie Kirkwood is director of St. Joseph County Parks in Indiana, and past president of NAI. Reach Evie at ekirkwood@sjcparks.org. Outdoor Elements won first place in the 2010 Hoosier Outdoor Writers competition in the broadcast division. Find it online at www.wnit.org/outdoorelements.

 

Tell Your Story on Public Access

17 Nov

Tony Ingraham

As an interpreter, have you ever dreamed of sharing your stories on TV, or better yet having your own TV show? With the explosion of video technology and distribution choices, it’s never been more possible.

Small, affordable camcorders can take quality video that is fine for TV and the Internet. Photo by Tony Ingraham.

We interpreters are in show biz. We are driven to share our love of a place, a story, or a subject with an audience or participants in our program. We usually employ objects, props, performance, word craft, or “illustrative media,” as Tilden summarized it.

It’s generally agreed that personal interpretation is ideal—participants being present with a live person who helps reveal wonders in a real place or with real objects. All the participants’ senses get involved at the site, and, my goodness, they even can ask questions. And there is no substitute for infectious, in-person enthusiasm.

But when the 14 people who attend your program applaud and go home with your spark in their hearts, your show is over. You’ve given the world quality, but not necessarily quantity. The 300,000 other people who visit your site were not there; nor were the millions of others who have yet to come. Meanwhile, administrators have faced up to fiscal realities and have decided to reduce your site’s interpretive staffing budget.

That’s when many of us begin thinking more about nonpersonal interpretation to reach our audiences. Meanwhile, the world is exploding with video.

New York State Park interpreter Sarah Fiorello explains the geology of Cavern Cascade in a video of her guided walk in Watkins Glen State Park during the celebration of the park’s centennial in 2006. Photo by Tony Ingraham.

Being Seen in Public
It’s difficult to keep up with all the changes in video distribution, access, and personal video production. If you have a portable device, you can watch nearly anywhere, anytime. You can stream video to your widescreen TV from the Internet, or record your favorite show on cable with your DVR to watch later. Meanwhile, the latest movie just released on DVD is headed your way in the mail; or maybe it’s part of your cable subscription. You can watch short videos on your favorite website.

At this point, some interpreters may get nauseated. Many of my friends don’t get cable TV because they want to limit their immersion in mass culture that spends billions to mold us into distracted consumers. But let’s face it—we live in a video culture. If you want to be seen, you get on the screen.

Okay, you’ve decided you are interested in using video as one tool to extend your interpretation to a larger audience than you otherwise are able to. But you’ve watched many mainstream nature and history shows and are intimidated by the enormous production team lists that roll at the end. There is no way you can assemble the resources and professionals to put on anything like that. Fortunately, you don’t have to.

Ever since high school in the 1960s when I had a home movie camera, I’ve wanted to get back into making short interpretive films. Back then, I shot footage of hikes with my father in the mountains to show to family members. Then I became an adult and life got busy. I didn’t return to my interest until many years later.

The author is about to go on live with his show, Cayuga Lake Heritage, in the mini-studio at Ithaca’s public access TV station. Photo by Lauren Stefanelli.

I had a career with New York State Parks in charge of environmental interpretation in the state’s gorgeous Finger Lakes region. I bought a VHS camcorder to record programs and events for training and documentation. I made a couple of training videos, one for interpretive content, and another for general seasonal employee orientation for all the parks in the region. I received an agency regional award for the latter, and then was scolded by my boss for the amount of my time the project had consumed! I laid my camera aside once again. (That was in 1994, and I’ve been told that park managers are still using the staff orientation tape.)

The years rolled by and I took advantage of an early retirement incentive to leave and pursue some deferred dreams. My wife and I published a couple of interpretive books (including A Walk through Watkins Glen—Water’s Sculpture in Stone, the 2009 NAI Media Award winner in the small book category). And I bought a video camera.

In fact, I had subscribed to Videomaker Magazine (a great resource) and salivated over the possibilities for a year before I actually bought the camera. And I took a month-long class on TV production at my local cable TV public access station. That led to my first interpretive TV series, Nature Nearby.

The Miracle of Public Access
Many communities across the country have “PEG” (public, educational, and government access) television channels. Local municipalities can require a cable television franchise agreement to include channels for ordinary citizens, schools, colleges, and local government to “cablecast” their own content. They may also include studios and equipment for use by local producers.

Ithaca, New York, has had a PEGASYS (PEG Access System) station for many years. Area colleges provide regular programming on the educational channel. Municipal meetings are aired on the government channel. And local citizens who have passed a certification course can produce their own content for the public access channel. Use of the equipment and studio are free. All programming must be noncommercial.

PEG channels, where they are available, provide a great opportunity for interpreters to reach out to larger audiences. In Ithaca, that is potentially at least 67,000 viewers, and the numbers are much greater for larger communities. Granted, in the channel-flipping universe, PEG channels have a hard time competing with regular, professionally produced programming. But I have been surprised by the number of people who have come up to me and said they have seen my show.

Rolling Your Own
In my Nature Nearby series, I generally have used my own camera, but I didn’t need to. The station has a number of high-quality camcorders to borrow, along with other accessory equipment for sound and lighting. Indeed, it seems that most of the amateur producers use the station’s equipment. If your community has such a station, you could produce local television programming with virtually no cost for equipment. Not all public access stations, however, have equipment to loan.

Owning your own equipment and editing software gives you total flexibility as to when you shoot and when you edit. It’s now possible to buy a small, high-quality, high-definition camcorder that is adequate to the purpose for just a few hundred dollars. I carry an affordable HD “pocket camcorder” on my belt at all times and I catch much more footage for my show than I would were I deliberately heading out for a shoot. I can do unplanned, on-the-spot interviews, or just have the camera handy at some event or location on the chance that I might be inspired to capture something. There is a down side to owning your own, however; if your equipment or software malfunctions, you must get it repaired yourself, if service is even available.

Many new public access producers have grand ideas about the shows they will create, only to find they are in over their heads. Video production (shooting), and post-production (editing) eat time! There are lots of learning curves with equipment, editing software, and the art of producing a program that audiences actually will want to watch.

Citizen producers commonly are too ambitious and make a show too long or more frequent than what they actually have time for. I’m retired and sometimes I still struggle for time to produce my episodes. Some produce shows on no particular schedule and submit them for cablecast when they are ready. Others host a new episode every week.

Using a Team or Going it Alone
A nature center, museum, or organization can create its own show. Small teams of volunteers can divide up the tasks with several people available for videotaping events or speakers, for instance, and others dedicated to mastering the editing process.

For Nature Nearby, I produced a variety of natural history episodes up to an hour in length for local cablecast. Some were easy—recording a presentation and putting it on TV. Others were created over several years and involved a small team. With the Friends of Robert H. Treman State Park, I produced The Treman Show using four narrators and their research, writing, and image resources. Another episode followed the discovery and archeological excavation of the site of the 19th-century Enfield Falls Hotel in the same park over a four-year period. Yet another show featured the confrontation between an environmental group and the National Forest Service over a planned timber sale.

Recently, our PEGASYS station created a “mini-studio” that requires only one person to operate for live, on-air programming. I have started a new biweekly, half-hour show called Cayuga Lake Heritage, featuring the natural and cultural heritage of the 38-mile-long Finger Lake that begins at Ithaca. This frees me from needing a production team, and it’s a bit like a one-man band. I can employ video clips, stills, music, DVDs, and my live presence on air to tell my stories. I love it.

Telling the World
When my show is ready, I send out an email announcing the show and its schedule, and I post it on Facebook. Some people write back and complain that they don’t get the channel. For these folks, I have posted entire episodes on a video hosting site such as Blip.tv or Vimeo. These are free and they produce good quality reproduction accessible to anyone with an Internet connection. And sometimes I just post a clip that I included in the show on YouTube. I will also commonly embed these online clips in a website and on Facebook, or create a link to the full episode.

You can see The Treman Show, for instance, by following a link at http://friendsoftreman.wordpress.com.

It was designed for an interactive video kiosk in the park’s historic grist mill, where visitors can select three-minute segments on several park topics. If the video equipment malfunctions, at least the entire show is viewable online. And the video also may be made into an interpretive product for sale at the park. Though it is an amateur production, The Treman Show won awards as the best show produced in 2008 for Ithaca’s PEGASYS channels. Some area educators have obtained copies for use with their classes.

With public access television and online video hosting sites, there is an expanding opportunity for you to tell your stories to the world. And it’s fun!

Tony Ingraham is a life member of NAI. In the mid-1990s, he was director for Region 1.

 

Creating Connections on the Radio

05 Nov

Steve Lucht

Being an interpreter is not my first career choice. I started in public radio and was there for 10 years. Most of that time was at WYSO in Yellow Springs, Ohio. During that time I produced a number of short features for a local news/cultural affairs magazine. Several of my stories were based on topics of historical significance to our broadcast area. I was drawn to stories of that nature.

Well, it happens sometimes that we get the itch to move on to something new. In my case I knew that although I loved public radio, I did not want to make it my full-time career. As I searched my soul for what else I could do for a living, I found that my interests (teaching and history) meshed well with this career field called public history. So I went to graduate school. But I never really left public radio. It was something I planned on returning to in some fashion as part of my new career path.

The author interviews Shaker scholar Dr. Carol Medlicott in the last remaining building of the Shaker village of Watervliet, Ohio.

Now, five years into my new career, I have begun to produce radio stories once again. I see this endeavor as a natural extension of the interpretation I do professionally for Dayton History, a historical organization that owns and operates a number of historic sites throughout Dayton, Ohio. I see myself as a radio interpreter as well as a cultural heritage site interpreter.

The NAI definition of interpretation says that it “is a mission-based communication process that forges emotional and intellectual connections between the interests of the audience and the meanings inherent in the resource.” Using radio or other mass media for interpretation almost seems counter-intuitive to that definition and what interpretation is vis-à-vis historic sites, parks, zoos, museums, nature centers, aquaria, and botanical gardens. The traditional understanding of interpretation is that it takes place at the site of the resource through the interaction of interpreters or interpretive media and the site’s visitors. But with mass media there is no contact with an audience. There is no direct interaction with people. The audience is somewhere out there in the ether.

I believe, however, that the definition of interpretation can and does work within the realm of mass media. The mass media are just another form of interpretive media. They just use a different mode of relaying information outside the setting of a park, zoo, museum, nature center, aquarium, botanical garden, or historic site. It is looking at what interpretation is and how it is conducted from a different perspective.

There are practical reasons for using radio for interpretation, such as the numbers of people you can reach with your organization’s stories (for example, there are 2,000 people listening to WYSO at any given time during the day). But, for me, it is the nature of radio that offers the most enticing reason.

Radio is a very intimate and personal medium. The audience usually does not gather in groups to listen like they do to watch television. Listening to the radio tends to be a solitary process. Even though the radio signal is reaching tens of thousands of people, you as the teller of the radio story, as the interpreter, are speaking to only one person—the listener in his/her car, home, or wherever he/she may be.

This intimacy can engage and draw the listener into a story. The intonations of the voice, and the use of words and sounds in a story on any subject can stir the intellect and foster an emotional connection with the subject matter. If you are excited about what your organization has to offer the public, then that will be evident in your production.

This power to engage the listener also makes radio a very “visual” medium. A well-produced story can take the listener, through his or her imagination, to your natural or cultural heritage site. This can encourage people to come to your site for the first time or for a return visit, so they can see firsthand what they heard.

This “visual” nature of radio presents a challenge in using radio to interpret. The audience cannot literally see what it is the radio interpreter is talking about. Writing for radio requires one to employ descriptive and engaging language written and delivered in a conversational tone in order to grab and hold the listener’s attention and make him/her “see” what is being described in the radio story. This can be a challenge and difficult to do well, but this should be right up our alley as natural or cultural heritage interpreters. We use economical and engaging language every day in our jobs.

Another challenge of using radio to interpret is that, on the surface, it seems there are no opportunities for the radio audience to interact with the radio interpreter and vice versa. This seems to go against the interpreter’s nature. True, there is no direct or immediate means for the audience and the radio interpreter to communicate (unless it is a call-in program, a radio format I do not care for). But in today’s digitally connected world you can communicate with the audience in any number of ways almost instantaneously: Twitter, Facebook, email, chat rooms, etc. You could even have an online chat with your audience as the story is airing.

So, how does one go about producing interpretive stories for the radio? I do not have experience with commercial radio, only public radio, so I will address this question from that perspective. First, start building a relationship/partnership with the public radio station(s) in your area. Talk to the program director or general manager about what it is you would like to do. They can tell you if what you want to do will fit with the station’s programming. They also may be willing to train you on how to produce (record, edit, and mix audio) and write for radio. Another good resource for learning the art of radio is the Association of Independents in Radio (www.airmedia.org).

How to produce a radio story is beyond the scope of this article. However, there are a couple of issues I will address that I consider to be the most important part of a well-produced, engaging radio story: whom and where you record. Do not record only yourself talking about the natural or cultural heritage resource at your site. Bring professionals, scholars, professors, or other experts in the field into the story. They can bring additional perspectives and information to the story. Also, having more than one voice is much more interesting for listeners.

Do not record the people you interview for the story in the studio or over the phone. Instead, interview your subjects in the location where your resource is. For example, Dayton History has in its collections the last remaining building from the former Shaker village of Watervliet, Ohio, near Dayton. When I produced a story about the Watervliet Shakers, I interviewed a Shaker scholar in that building. I took another Watervliet Shaker scholar to the site of the former village and interviewed him outside. Interviewing these people at the location of the subject of the story takes the listener there—it brings the listener to your natural or cultural heritage site. The listener will “see” where you are in their mind; doing this will make your story much more compelling. The natural sounds of the environment in which you interview people will help paint the picture of the location in the listener’s mind.

In order to record and produce a radio story you need equipment. The radio station might have audio equipment you can use. If not, do not worry. The beauty of radio is that it is inexpensive to produce stories. We all have computers. Good software for recording, editing, and mixing audio is inexpensive, or even free. A digital recorder, microphone, microphone cable, and headphones can all be purchased for around $400. That is all you really need to get started. Of course, if you want to set yourself up with a soundproof studio, that will cost quite a bit more, but is not necessary to get started.

It is a lot of work producing good radio stories, but the benefits are worth the effort. For one, your organization can develop a mutually beneficial relationship with the public radio station(s) in your area. The reach of their signal often covers a great geographical region that can encompass tens of thousands of listeners and potential visitors to your site. Also, using radio can be another tool in the interpretive process. By producing a compelling interpretive radio story, you can forge “emotional and intellectual connections between the interests of the audience and the meanings inherent” in the resources at your natural or cultural heritage site, thereby making your site a greater resource to the wider public.

Steve Lucht is the lead interpreter at Carillon Historical Park, a property of Dayton History in Ohio. Reach him at sdlucht@hotmail.com.

 

Bringing Ancient Cultures to Life With a Little Help from Your Local Archeologist

25 Oct

By BT Jones

The Petit Jean Mountain Plateau, as seen from Carden Bottom, may have once been the village of Tanico. Photo by Don Higgins.

Early in May 2010, I spent time during a sunny afternoon strolling with Dr. Skip Stewart-Abernathy of the Arkansas Archeological Survey Station based at the “Archeology Barn” of the Winthrop Rockefeller Institute, Petit Jean Mountain (Arkansas). Dr. Skip, as I call him, postulates, theorizes, and makes statements based upon broad experience. “Native Americans who created arrowheads,” he said, “didn’t make bad strikes when knapping stone. They only had the misfortune of occasionally striking imperfect stone for making arrowheads.”

As we walked along, Dr. Skip went on from one topic to another: from rock art meanings to the cosmos of Mississippian Native Americans and their belief in the entity of evil or lack thereof. I construct some of my best interpretive background information regarding ancient cultures from listening to Dr. Skip in these very informal interactions, though I’m not sure that he is aware of it. Hanging out with an archeologist helps me bring life into programs that might otherwise lean toward simple information telling.

Maybe it is obvious that time spent with an authority discussing an area of interpretation is time well spent. But I have found, by chance really, that developing a casual friendship and spending time together “off the professional clock” brings the richest rewards in meaningful interactions with park visitors later on.

The 2009 archeological excavation site at Carden Bottom. Photo by Don Higgins.

For example, several years back, preceding our Petit Jean State Park’s annual Archeology Day, it was Dr. Skip who made all the difference when we planned to offer some authentic Mississippian-era food for park visitors to sample. Eastern woodland bison, extinct by the early 1800s, was impossible to put on the menu, and even boiled turtle seemed a little out of the average park visitor’s comfort zone. So we targeted the crops known as the “three sisters” of squash, beans, and corn: a vegetarian menu for the day. “The idea is to make it as boring and bland as possible,” Dr. Skip said laughing. “The Mississippian culture was salt-poor. They craved salt constantly and were seldom able to add it to their cooking—so no salt in the food.”

By midmorning on Archeology Day, our park interpreters were serving up a fresh squash and corn mush accompanied by cooked bean balls—all appropriately bland and visually unappealing. Oddly enough, most of the visitors really liked it—even more so once they were allowed to remove authenticity by adding the modern luxuries of salt and spice. Perhaps most importantly, the menu offered a venue for discussing the extent to which time may change the values that humans place on a simple mineral such as salt. It was once hard-won, a vital substance then-and-now critical to human health, and used as a food preservative—a commodity that humans fought over. By the 20th century, the technology of refrigeration had relegated salt to the commonplace. Indians from 1,000 years ago would be amazed that people from our present culture have problems removing it from our diets.

Another rich resource person, also luckily there for us in our local community, is retired United States Air Force Colonel Donald P. Higgins, whose avid pastimes are learning about the natural world, local history, and archeology. Don, as we call him, brings professional expertise to his local research and is able to offer us a wealth of insight when we ask him. He has located Mississippian rock art in numerous locations in our park, as well as other locations on our plateau in the Arkansas River Valley. If I spend an afternoon on a ramble through our park’s Seven Hollows area with Don, I will head home much richer in interpretive readiness than if I had spent the same time getting information via the Web.

Dr. Skip Stewart-Abernathy photographs artifacts at the Carden Bottom site in 2009. Photo by Don Higgins.

Both Dr. Skip and Don have been of great help in reconstructing “behind the scenes” glimpses into the lives of indigenous cultures who inhabited our region. Both are active in local archeological digs, bringing new knowledge to light every few years. Both offer their own programs as special guest speakers to our park. Both have helped me to re-create a “day in the life” of any member of an ancient culture, usually while engaged in an informal conversation in a quiet study surrounded by shelves of books or on a walk among park canyons. Both are thoroughly familiar with Petit Jean State Park, a great place for archeologists. The park is both a natural area—contained within a rare plateau in the Arkansas River Valley, cloven by a rugged canyon containing a 70-foot-high waterfall—and a place rich in archeological heritage, with artifacts dating back to Paleo-Indian times (9,500 BC–8,000 BC). And there is a much richer heritage in artifacts and in rock art dating from Mississippian Native American times (900 AD–1541 AD).

Historians and scribes from Conquistador Hernando De Soto’s expedition through what is now Arkansas in 1541 recorded a province in the area of Arkansas along the Arkansas River in the vicinity of Petit Jean Mountain. Archeological digs in Carden Bottom, just west of the mountain, suggest that the area may well have been what DeSoto’s scribes called the village of Tanico, a loosely fortified settlement within the province of Cayas along the banks of the Arkansas River. Further speculation from our state’s archeologists suggests that Petit Jean State Park’s archeological site, a large bluff shelter known as the Rock House Cave, was a sacred place for rites of the Tanico villagers. Today, rock art, Native culture, and Arkansas history are often interpreted at the Rock House Cave site.

Because of insights provided by such people as Dr. Skip and Don Higgins, a visit to Rock House Cave today may lead to a variety of interpretive opportunities. We might use our imaginations and follow the life of a young boy, a villager of Tanico:

He lived in a world large and beautiful beyond modern reckoning. By the time he was five or six years of age, he knew every plant and its value to his people. He tended to his younger sibling and stayed out of his mother’s way when she worked. He also steered clear of important people wearing headdresses and shell gorgets. Later, he was valuable for scaring crows away from the village’s crop land. He learned the fine art of net making from his mother’s father—his primary male teacher. There were seven different plant fibers that went into cordage used in net making. His people were masters at making and using nets, both for fishing and catching waterfowl. With cold weather coming on, he wore a coat made of deerskin lined with rabbit fur. He traveled with his mother on salt-making excursions—boiling brackish water from fissure-fed ponds and creating the valuable white crust to be scraped away from the large pot. When he could, he practiced with hunting weapons—bow and spear. In the village, a cooking pot was going all the time, and he contributed all that he was able. There were meals and there were naps in the open breeze. He served a function for his people and was valued. He listened to stories told under the stars at night, and when he was old enough he was allowed to attend rites at the sacred, high place.

Visitors today may see the visual remnants of the storytelling that accompanied those rites: a net and paddlefish pictograph; a horned animal, either bison or mythical beast; and a symbol whose meaning has been lost in time.

Arkansas is fortunate to have archeological survey stations located throughout. The concept is to put “an archeologist in every person’s back yard,” and it has worked. Other states have similar resources. Archeologists may be found in nearby universities, the national parks, the Corps of Engineers, the United States Forest Service, or State Historic Preservation Offices, for example.

Some question the relevance of archeology at all. Why look back at the past? Isn’t the future what is important? How interesting can dead people be? Those of us who work for parks and museums know that observing the tragedies and triumphs of the past are keys for having a future that is not dismal but bright. There is a load of wisdom hidden in the earth.

If you can, become casual friends with your local archeologists or historians. If you are able, find some off-time for sitting in a study, taking rambles through natural areas, or volunteering for an archeological dig. What you learn along the way will be well worth your while when park visitors arrive and you go to work. What has been particularly interesting for me is that, after I gain new insights from either Dr. Skip or Don Higgins, the interpretive experience is often as new for me as it is for my group of visitors. Chatting with an archeologist one spring afternoon has helped lead to a changed way of seeing our park’s archeological treasures for everyone.

BT Jones, CIG, is a park interpreter at Petit Jean State Park in Arkansas.

 

A New Home for an Ancient Tradition

14 Oct

By Jonathan L. Gitlin

This is where the world began for my people.
Seattle has a river. It’s named for my people.
This is our place where there is a river.
This is the place given to us by the Great Spirit.
This is our place.
—James Rasmussen, Director, Duwamish Longhouse Cultural Center

The Duwamish people have struggled to maintain their identity ever since their longhouses in early Seattle were torched over a century ago. Their new longhouse, opened January 3, 2009, is a step toward rebuilding their identity as a people with a history. It serves as a tribal headquarters, an educational center, and as meeting, ceremonial, gallery and exhibit space. Built near a debris-choked riverbank alongside the site of a burnt longhouse, the new longhouse provides the Duwamish Tribe, denied federal recognition, a place to emphasize their history and to show their Puget Sound neighbors and visitors that they are a part of the community.

Tribal leader Cecile Hansen speaks at the longhouse ribbon cutting in 2009, welcoming tribal members and the community to the celebration. Photo by Jonathan L. Gitlin.

Celebrating the new longhouse, Duwamish leader Cecile Hansen said, “This is such a glorious moment in our history.” She is a descendant of Chief Si’ahl, after whom Seattle is named. Since Ms. Hansen was elected to the lifetime position of head of the Duwamish Tribal Council in 1975, she has led the dual efforts to build a longhouse and win tribal recognition. She told a radio news reporter that without federal recognition the Duwamish have “nowhere to go, so this is our place.” Remembering her famous ancestor, Hansen said, “I think he would be very proud that he finally has a home next to the river.”

Before leaving office in late December 2001, President Clinton issued a formal recognition of the 600-member Duwamish Tribe. Their tribal status had been denied since the early days of federal Indian governance due to procedural questions about tribal organization in the 1920s. Only a few days after the Clinton administration’s recognition the Duwamish got the bad news that recognition had been overturned by newly inaugurated President Bush, as he tossed out all of Clinton’s final actions in office.

Since then the Duwamish have intensified their fundraising to build a new longhouse as a rallying point for their unrecognized tribe. James Rasmussen, longhouse director and third-generation Duwamish Tribal Council member, told The Seattle Times, “Our longhouses were burned to move Indians out of here. This is an important step to be able to bring our culture and our people together again.”

Support for the $3 million project came from the city of Seattle and King County as well as state and private funds. Perhaps the most memorable funding source was the donor group Coming Full Circle, organized by Amy Johnson, a great-great-granddaughter of one of Seattle’s founders, David Denny. The group gathered donations from descendants of Seattle’s settlers to support the Duwamish Tribe’s longhouse project in an effort to try to right the wrongs done to them since Seattle’s European settlers arrived in 1852.

The Duwamish longhouse sits on the shores of the Duwamish River. Photo by Jonathan L. Gitlin.

Once the Duwamish were recalled as a story out of Seattle’s early history, as the people who welcomed the first settlers arriving in the winter of 1851 on the beach near the Duwamish longhouses. Later the Duwamish were considered a vanished people with a few survivors here and there, blending into the world around them. With their new longhouse the Duwamish now have a tribal identity gained through efforts to build not just a building, but a possibility. They reinterpreted themselves, first to each other as a cohesive people with an ancient tribal identity, and then to their neighbors in the city that they helped establish.

According to University of British Columbia history professor Coll Thrush, “Native people made the town possible.” Amy Johnson said, “Our forefather wouldn’t have survived without their help.” Thrush recounts how the Duwamish “helped the first settlers through a rough winter and then worked alongside them for several years in fisheries as builders, in land clearance, and as mill workers.”

Despite this cooperation Seattle’s pioneers petitioned the federal government in the 1860s in opposition to a Duwamish reservation south of Seattle. Some say they feared the loss of a ready cheap labor force. Others say a coal discovery near the proposed reservation provided impetus for the opposition.

Land promised to the Duwamish in an 1855 treaty was never provided. Thrush tells how the Duwamish, Seattle’s local tribe, faded from their central place in early Seattle as laborers and neighbors. But, he writes, “Though their landscapes disappear, native presence remains.”

In the words of James Rasmussen:

I represent the oldest government in King County.
This is my home.
Generations and generations of people have been here.
I can feel their presence. They are among us.

Our vision of indigenous peoples guides our interpretation, but interpreting indigenous cultures requires listening to their own interpretation. The Duwamish longhouse’s story is more than a historic recount. It is a living statement of presence on the land. The longhouse itself, in its structure, people, and activities, is a living act of interpretation.

The longhouse translates the Duwamish people’s struggle for tribal recognition from a dream to a place where the dream can be realized. The longhouse is a place where the Duwamish can interpret their experience and struggle to the surrounding community.

The Duwamish Longhouse Cultural Center is next to the sites of two burnt longhouses; they were known to their inhabitants as “Where there are Clams” and “Herring House.” Herring House was the last longhouse to burn, in 1893. Some say the arsonist desired the land, across the Duwamish River from downtown Seattle by the riverfront, for real estate development.

The Duwamish River running by the new longhouse is a sacred place for the tribe. A small Seattle city park on the riverfront at the Herring House longhouse site is named “Herring House Park” in memory of the burnt longhouse.

With the new longhouse, the tribe says, they “reclaim space to revitalize [their] culture and preserve our living heritage.” As they approach the longhouse, visitors can see the river and the ancient longhouse sites. As they enter the longhouse, tribal members are in a ceremonial space. Upon entering they say their Indian names and then their ancestors’ names.

The Duwamish want “to be able to tell [their] story to the people who live here to let them know what this place used to look like,” said James Rasmussen. He said to the people of Seattle, “You are the ones that write the history of this area…. It’s up to you to remember the history of the land goes beyond the founding of the city.”

Interpreting indigenous cultures means letting this human resource speak for itself. The Duwamish interpret their tribal experiences to visitors. Their longhouse is a living interpretation of the tribe’s history and status.

To educate the community about their heritage, the longhouse contains the Duwamish archives, displays archaeological materials gathered from the site of the burnt longhouses, and operates a resource center for researchers, students, and teachers. Duwamish language and dance group meetings are held in the 6,000-square-foot building and movies about Duwamish history are shown. Native storytelling and Native hip-hop workshops are held for Indian youth.

The yellow Alaskan cedar post-and-beam structure includes a 2,200-square-foot meeting room with tiered benches to accommodate hundreds of visitors for meetings and cultural events. Yellow cedar that once grew in the Seattle area was a common building material for the Duwamish, but was logged out by the settlers.

A full kitchen in the longhouse provides the Duwamish a resource for fundraising and community building. They hold “Salmon Bake and Fry Bread for Justice” events to raise funds toward their effort for federal recognition. The Duwamish need $128,000 to hire anthropologists to establish before the Bureau of Indian Affairs their continuous tribal status through the years questioned in the 1920s.

The Duwamish were not included in a 1974 federal district court decision awarding 50 percent of the annual Puget Sound salmon harvest to the landed tribes. The 50 percent share was guaranteed by the 1855 treaty but because they had no land of their own, Judge George Boldt ruled that the Duwamish were not a political entity and could not share in the award.

The Boldt decision rallied the national movement toward defining modern Indian identity. However, the Duwamish, who had provided salmon to the newly landed Denny party in the winter of 1851, and whose ancient culture revolved around the gathering and preparing of Puget Sound salmon, received no benefit—they were denied access to their lifeblood.

Fire burnt the Duwamish longhouses over a century ago, but the tribe still longs for official recognition. Today’s new longhouse does not replace the old ones; rather the Duwamish Longhouse Cultural Center embraces the spirit of the generations that came before and those to come. In the words of James Rasmussen:

We are still here.
We did not leave.
We are very proud of that fact.
Our sovereignty is very important to us.
It is not something I can give to you.
It is something you have yourself.

Interpreting indigenous cultures means accepting indigenous peoples as contemporary inhabitants of this land, worthy of respect and consideration.  The tribes are more than willing to tell their story, their history, and their experience as a people and on the land. It is up to those who would interpret their message to listen and seek out opportunities to learn more about their Indian neighbors and predecessors.

To interpret Indian culture requires looking at the world through the eyes and experiences of an Indian. Concerned for their cultural survival, the Native Americans see a new people living on the land of their ancestors. Their culture, where it survives and strives for progress, represents an ancient tradition, while their world was made “new” by the European immigrant.

How do you interpret the Indian effort for cultural survival? It is as natural as that of any people in a challenging environment. Resources are sought, defense mechanisms developed and strengthened. And in many cases the drive is weakened or is failing.

An understanding of Native history before Europeans arrived opens the possibility of a richer knowledge of our land’s history, as told by the people who were here. We can be enriched by the cross-cultural exchange that could result from a wider effort to understand and interpret this rich history.

Listen to this ancient human resource. Let the Indians tell the story of their long history of life before and after their world was changed by the new population. To interpret their culture is to know and to tell that story.

Jonathan L. Gitlin has a masters degree in regional planning from Cornell University. He lives in Seattle, where he is building Greenbespoke, a green household goods online store. He can be reached at jonathg@seanet.com. The Duwamish tribe can be found online at www.Duwamish.org.