Questing Authenticity Rethinking Enlightenment and Experience in Living History
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Nordisk museologi 2019 • 1, s. 25–38 Questing authenticity Rethinking enlightenment and experience in living history Tilde Strandbygaard Jessen & Anette Warring Abstract: Living history is often construed as a symptom of a broader tendency in the heritage industry to align communication with emotional and multisensory ways of engaging with pasts, typically in contrast to the object-based museum. Living history, however, is nothing new. In this article, we will demonstrate that discourses of enlightenment and experience have been vital in discussions on living history long before the term experience economy was introduced. In order to do so, we look at the concept of authenticity and “the various meanings of authenticity” in three institutional settings at three different moments in time. As ethnographic studies of the multiplicity of authenticity in contemporary practices illustrate, authenticity offers an opportunity to explore not only how living history museums relate to society, but how they are perceived by the general public too. Perhaps the same is true if the concept is used on historical source materials? Keywords: Living history, authenticity, museum history, visitors, Denmark. In the past two decades, living history has multisensory ways of engaging with pasts – become an integrated part of the many ways often in contrast to the previous predominant history museums engage with visitors and glass case museum (e.g., Floris & Vasström society at large. As there is no single definition 1999, Daugbjerg 2005, Daugbjerg 2011, Holtorf of living history, there is no single strategy, 2014). However, living history is nothing new program, or practice, but it commonly refers to (Rasmussen 1979, Linde 2001, Mygind 2005. people simulating life in another time, typically For international publications see Anderson set in a historical environment (Anderson 1984, Gapps 2002, Bäckström 2012). Neither 1982). It may involve period clothing and is the perception and interpretation of living roleplay too. As a cultural phenomenon, living history as an antithesis to the object-based history is often construed as a symptom of a museum (Müller 1897). This is our starting broader tendency in the heritage industry point. Instead of (re)inserting living history in to align communication with emotional and a contemporary experience paradigm, we want Tilde Strandbygaard Jessen & Anette Warring 26 to explore relations between enlightenment The concept of authority serves as a corrective to and experience discourses disclosed in living misuses of the term authenticity […]. No longer is history historically (Daugbjerg 2011). In order authenticity a property inherent in an object, forever to examine this issue, we look at the concept of fixed in time; it is seen as a struggle, a social process, authenticity. in which competing interests argue for their own Authenticity is a key issue in many contem- interpretation of history (1994:408). porary museums’ communication guidelines and annual reviews on living history (e.g. This suggests that the authenticity of living Historisk-Arkæologisk Forsøgscenter 1988, history practices depends on negotiation, Hedegaard 1997, Ravn in Daugbjerg 2005, not only among museum professionals and Ravn 2008). It can further be seen in the academics, but also between volunteers, way living history is referred to in many visitors, and the general public (Bruner journalistic accounts and by the wider public.1 1994:399f. Also, Magelssen 2002, Magelssen There has also been an interest in authenticity 2007, Gapps 2009). In terms of the discourses in scholarship on living history (e.g., Anderson of enlightenment and experience explored 1984, Handler & Saxton 1988, Daugbjerg in this article, negotiation standards, i.e., 2005, Magelssen 2007). This is not the place what certifies something as authentic, to present an overview, but what much of may be scientific, but can also be based on the literature has in common is a concern visitors’ experiences (Wang 1999). Taking with whether or not living history museums a constructivist perspective on authenticity succeed in attaining authenticity, often from thus offers an opportunity to explore not only a critical standpoint (Handler & Saxton 1988, how living history museums construe their Stover 1989, Walsh 1992, Handler & Gable role in society, but how they are perceived 1997). too – not only in the present but in the past Rather than addressing authenticity as an as well, a reflection absent in most existing ontological category, other scholars scrutinise research on past museum communication authenticity as culturally constructed, (e.g., Rasmussen 1979, Floris & Vasström something that is negotiated in specific and 1999). Under the heading of Edward M. constantly changing contexts (Bruner 1994, Bruner’s concept of authenticity, the purpose Crang 1996, Halewood & Hannam 2001, of this article is to explore who and what Magelssen 2002, Daugbjerg 2005, Magelssen authenticates authenticity in three institutional 2007). The American anthropologist Edward settings at three constituent moments: The Old M. Bruner diverts our attention from what is Village at Hjerl Hede, the Funen Village, and and what is not authentic and directs it to the the Historical-Archaeological Experimental meanings of authenticity employed in social Centre in Lejre, all practicing living history. practices (1994:401). According to Edward M. Bruner, authenticity always merges into Authenticity in past tense the notion of authority and questions of who and what had the authority to authenticate. In This article covers a period from 1932, when raising the issue of who and what authenticates, The Old Village hosted one of the first living the nature of the discussion on authenticity is history events in Denmark, until the end of the changed: 1970s, when present understandings of living Questing authenticity history contoured. In selecting our cases, we notion of authority, but to words with related 27 have emphasised three exemplary cases of meanings such as original, as opposed to a copy, the period. The decision is further pragmatic. genuineness, credibility and verisimilitude, all Contrary to the detailed, ethnographically together exemplary of how authenticity can inspired studies of contemporary practices, connect to both pasts, people, materiality and the availability of source material on past different discourses (Bruner 1994:399f. Also, living history practices is limited. The lack Wang 1999). Though the term authenticity is of source material is intriguing because it relatively new, we will demonstrate that implicit demonstrates how museums have deemed or understandings and meanings of the concept rather questioned living history practices as have been vital in discussions on living history ‘museum-worthy’. The issue is not only evident museums for a long time and have influenced in our choice of cases. It is also reflected in their relations to society. In doing so, we will the materials used in our three cases. The also show that discourses of enlightenment institution most meagre in respect to internally and experience, existed long before the term written sources is the Funen Village, the only ‘experience economy’ was introduced.2. proper museum included in the article. Despite these limitations, we are able to identify the Present(ing) pasts intentions and communication practices by scrutinising minutes, press materials, personal In 1932, The Old Village, a private collection records, work reports, and visitor guides. of historic buildings founded by industrialist Identifying relevant sources is easier at Hjerl H. P. Hjerl Hansen a few years prior, hosted Hede and the Historical-Archaeological one of the first living history events in Experimental Centre, originating as a private Denmark.3 In a family log, H. P. Hjerl Hansen collection and a research centre respectively. described his thoughts of hosting an annual Even less in evidence, but theoretically folk festival with lectures by “renowned men” equally important, is the reception of the living and how, “eventually, the idea assumed a history practices in question. In an attempt different character, as I wanted, within the to move away from a narrow focus on the setting of the old buildings, to evoke scenes perspective of the institution, and to include of life in olden days by means of old working at least some kind of visitor perspective, methods” (Hedebogen 1932).4 To ensure a we turn to media coverage and journalistic more experience-based festival, H. P. Hjerl accounts representing a far greater availability Hansen appointed a committee consisting of of both intentions, practices and (journalists’) two local teachers, two craftsmen, as well as perceptions. a museum manager from the folk museum in The term authenticity is seldom stated Herning, and on 24 July, he welcomed approx. directly in source material on past living history 10,000 visitors to his estate in western Jutland practices. Rather than limiting our study to (Politiken, 24 July 1932, Berlingske Tidende, 25 exact wordings, we are including utterances July 1932). that we deem to be about authenticity in our Headlined Danish Village Life 100 years search strategy. Our attention is fuelled not Ago, the visitors could tour the premises, eat only by Edward M. Bruner’s observation that brought or bought food, watch and participate issues of authenticity always merge into the in folk-dance performances. In accordance Tilde Strandbygaard Jessen & Anette Warring 28 with the initial purpose