When politics gets involved in history (French Revolution part)

As a general rule, when politicians meddle in history, it often creates confusion. Today I will talk about how they handle the French Revolution.

Of course, Jean Jaures did a good job on this period, although there are naturally points to criticize. But generally speaking, our politicians allow themselves to make crude or inappropriate remarks.

There are even serious historians who fall into the trap by making political amalgamations. A few days ago, while doing research, I came across an excerpt from an article by Thierry Lentz, a respected historian, made comments in Le Figaro comparing the left-wing opposition party, France Insoumise, to the Hébertists, labeling them as vulgar. My intention on this page is not to promote France Insoumise, but to qualify the Hébertists as vulgar (I imagine he also includes the Cordeliers and the Exagérés) is not good for me (the only thing that can be qualified as vulgar is the newspaper Le Père Duchesne and Hébert's style). Moreover, what does he mean by the left's reinterpretation of the Terror? He talks about Marxist-Leninist dogma in his terms, but Lenin preferred Danton, who was not a Hébertist. Plus the Bolshevik revolution was not based on the same principles as the French Revolution. The French Revolution has democratic aspects that the Bolsheviks did not apply (I'm not saying this to denigrate gratuitously the USSR, which became Russia, let's be clear). A country that has undergone a revolution compared to another country doesn’t necessarily adopt the same principles (often because there are different contexts, different paths, etc.). And reducing the Hébertists, Cordeliers, or Exagérés to the Terror is quite reductive (I have already expressed my thoughts on the Cordeliers in one of my posts).

Moreover, in left-wing parties, from what I have observed, it is rather the character of Babeuf that is taken up, considered as the father of communism (I once met a communist who saw Momoro as a reference and another who prefer Marat), while France Insoumise is something else (we can rather place Robespierre in the radical left, but I don't think he would have been a socialist, and we can be sure he was not a communist). So why once again Thierry Lentz associates France Insoumise with Trotskyism and Marxist-Leninism for taking up Robespierre? I mean, okay, there were communists who admired Robespierre like Stellio Lorenzi, but clearly not as many as one would think.

While Lentz's expertise in French history is widely respected, such political analogies raise questions about the neutrality of historical interpretation.

Moreover, it is interesting that the fact that "La Caméra explore le temps" rehabilitated the Montagnards led to the end of the program because of the Gaullist government. Once again, politics gets involved in history and leads to very bad results.

Now it's President Macron's turn. With Stéphane Bern, the president started to explain that an edict signed in 1539 by François I imposed French as the sole language in France. However, historian Mathilde Larrère says it was the French Revolution that imposed French as the sole language on the French. Once again, politics in history can lead to bad results.

I won't even talk about certain elements of the far right who claim to be followers of Robespierre because that would be giving them publicity, and it's not my vocation.

Now let's move on to Mélenchon from the France Insoumise party, who also made significant historical errors during this period. First, in one of Robespierre's videos, he calls Marie Antoinette a "spoiled brat." Accusing the former queen of treason I understand, she gave all the information she could to the enemy, but when you hear "spoiled brat," you're passing a value judgment that has nothing to do with it. Finally, he invents a marriage of Pauline Léon, saying that she ended her life in bourgeois fashion with a Girondin.

Moreover, Melenchon explain that the extreme left of the time was manipulated by the corrupt who arrested Robespierre. Okay, there were Billaud-Varennes and Collot d'Herbois in the mix, but you can't tell me that the Plaine was part of the extreme left. Moreover, most of the elements of what was called the extreme left were either in prison, like Claire Lacombe, Pauline Léon, Jean-François Varlet, or eliminated, like Chaumette, Momoro, Ronsin, and Hébert at the time of 9 Thermidor.

Moreover, contrary to what Mélenchon suggested, Chaumette and Hébert were not part of the Enragés movement.

In the end, this is the problem when our politicians try to shape history to fit their agendas. It leads to significant inconsistencies and inaccuracies.

back to my roots

françoise (red river cart), 2023

My second red river cart built for the city of Calgary's parks educational programming about local Métis Otipemisiwak history. The cart is propped up for stability while it is not in use and because there was a last minute problem with a spoke that I will be repairing so that the cart will be able to function for years to come! It accomanies a Métis Otipemisiwak trappers tent and several large vinyl panels of archival material for education. I also delivered the following speech after Elder D. D. spoke some beautiful words and M. H. introduced me and fellow artist D. P. who created beaded and illustrated borders in the style of historic Michif beadwork for the selected archival images.

Taanishii kiiyawow? riel s. dishinikashoon. Hello, how are you all? my name is riel s. and i descend maternally from seven Métis Otipemisiwak families from the historic Red River Settlement and Batoche. Notably my Berthelet ancestors were community leaders in Pointe à Grouette, now Ste. Agathe, MB. Throughout this project I thought often of my 5th great uncle Jean Caron Sr. who fought in the North-West Resistance of 1885 in which his house was burnt down. It was later rebuilt in 1891 and it still stands in Batoche to this day. I introduce myself in this way, the traditional way of the Métis Otipemisiwak to contextualize my knowledge and experiences, situate myself on this land, and honour my family.

The red river cart is a symbol of Michif (Métis Otipemisiwak) ingenuity and survivance. From the land it rises and to the earth it will decompose again, not leaving a trace, not a nail or a screw. I built my first cart in 2022 during my undergrad as I considered histories of road allowance, trade, and Michif material culture's place in contemporary art. It is the vessel that carried us across our vast homelands and beyond, and cradled our young nation, serving us in our fight for sovereignty, dignity, and respect.

I would like to thank my friend C. for their assistance in parts of the building process, as well as their trust, friendship, and curiosity. I would also like to thank M. H. and D. P. for this opportunity and your guidance as mentors and your friendship. Maarsii.

me and the girls viewing images of the who on tumblr dot com circa 2015

Sorry to barge in on the conversation but I wanted to add a bit more context to Running Out Of Time and that is the fact that the adults of the village knew they were esentially 24/7 reinactors but the children didn't. The adults decided to join the project to live more simply and modestly and promised to raise their children in ignorance. So the word "whatever" was less of a "huh what a weird word i dont fully understand it why is she saying such things" and more of a "oooooh no shes gotten out she's learned modern lingo oh no oh no oh no".

Still a weird word choice to receive such a response since it is by no means a new word, and isn't that surprising a combination of words. So the adults of the story are also just not very good living museum workers who don't know which words are anachronistic.

Ahhh, I see. That makes slightly more sense.

But you're right- that does make the adults Not Great at their 24/7 first-person interpretation. Or perhaps just very 1980s/90s about it, from what I've heard about interpreters back then.

It all reminds me of a conversation from the very interesting YouTube series, Ask A Slave, made by actress and interpreter Azie Dungey about her stint portraying an enslaved housemaid at the Mount Vernon museum (link leads to specific episode):

Dungey, to a visitor (as Lizzie Mae Williamson): That's a very pretty pouch you have there, ma'am!

Visitor, touching her purse: Yes. It's from Vietnam- oh, but you wouldn't know about that place.

Dungey: Oh, I've seen that pattern before...on the china...is Vietnam anywhere near China?

Visitor: Oh- no, no, no, sweetie, I don't think so. It's very far away.

Dungey: Well, so is China. It does look Oriental; is Vietnam part of the Orient?

Visitor: Oh no, it's not Oriental; you're thinking rugs. You wouldn't understand.

Dungey, to camera: Well, clearly somebody's confused.

Acknowledge That Historical People Had Critical Thinking Skills 2k22

Just a couple Newport Quaker ladies getting photobombed by a fellow named Bruce.

This picture’s so New England it’s practically Dunkin Donuts.

Historical Interpretation & Edward Hyam's

History is a subject that has many facets and is fascinating to learn. It can educate, entertain, and persuade. However, the true beauty of history lies in its interpretation. Interpreting history means delving deep into the past to understand it better, making it relevant to the present, and shaping the future (Beck, et. al., 2018).

Historical interpretation is not just about fun and entertainment, it's about learning from our past and forming values to guide our lives (Beck, et. al., 2018). By interpreting history, we can understand the significance of past events and how they have shaped the world we live in today. It helps us to build a sense of identity and community by preserving the collective memories, stories, and traditions of a community (Beck, et. al., 2018). By interpreting local history, we can also contribute to economic development and a better quality of life, making our communities more meaningful places to live and work (Beck, et. al., 2018).

Another important reason to interpret history is to remember. We must remember not only the happy stories of our past, but also the tragic ones. By remembering the past, we can learn from our mistakes and avoid repeating them in the future. We can also honor the sacrifices of those who came before us and preserve their legacies (Beck, et. al., 2018).

"There is no peculiar merit in ancient things, but there is merit in integrity, and integrity entails the keeping together of the parts of any whole, and if these parts are scattered throughout time, then the maintenance of integrity entails a knowledge, a memory, of ancient things. …. To think, feel or act as though the past is done with, is equivalent to believing that a railway station through which our train has just passed, only existed for as long as our train was in it." - Edward Hyams, Chapter 7, The Gifts of Interpretation

Edward Hyam's quote emphasizes the value of integrity and memory in maintaining the parts of a whole, even if they are dispersed over time. This means that we should try to preserve our heritage and remember our past so that we can learn from it and create a better future. By remembering the past, we can integrate ancient things into the present and future, maintaining the integrity of the whole. This quote highlights the importance of integrity and the role that knowledge and memory of the past play in maintaining it. The speaker argues that there is no inherent value in old or ancient things, but rather it is the integrity of a whole that is important. This integrity can only be maintained if the various parts that make up the whole are kept together, and this requires an understanding and appreciation of the past.

Hyam's continues to go on to draw an analogy between the past and a railway station, suggesting that to believe the past is irrelevant is akin to thinking that a station only exists for as long as a train is passing through it. I believe this highlights the short-sightedness of ignoring the past and the importance of recognizing that the present is built upon the foundations of what has come before.

Overall, the quote emphasizes the value of integrity and the need to maintain it through an understanding and appreciation of the past. It suggests that the past should not be simply discarded or dismissed, but rather should be remembered and used as a guide for the present and the future.

Interpreting history is a fascinating and essential art that requires detailed analysis and understanding. By interpreting history, we can learn from our past, form values to guide our lives, and build a sense of identity and community. It is essential to remember our past, honour the sacrifices of those who came before us, and preserve their legacies. However, it's not just about studying the past, it's about bringing it to life and making it relevant to the present. By interpreting history, we can learn so much and shape our own future. So, what are your thoughts on historical interpretation? Do you think it's important to remember and interpret the past?

Reference:

Beck, L., Cable, T.T., & Knudson, D.M. (2018). Interpreting cultural and natural heritage: for a better world. Sagamore Publishing.

Why Did the People Not Make it into the Promised Land?

This blog delves into the story of the Israelites not entering the Promised Land, exploring themes of faith, trust, and human struggle. It intertwines religious narratives with modern relevance, reflecting on how ancient tales resonate in contemporary...

Introduction: A Journey of Faith and Faltering Picture this: a multitude, freed from bondage, stands at the threshold of a land flowing with milk and honey. Promised, yet perplexing. The story of the Israelites not entering the Promised Land is one that weaves through the complex tapestry of faith, human emotion, and divine will. Why, after years of wandering, did they not set foot in that…

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Things I learned from my Colonial Era clothing fitting today

I work at a living history museum and need to get era clothes! I went in today to get things fitted and set for adjustments. While I figured this would be as simple as walking in and getting stuff out, I learned a lot today about 18th century clothing!

-Getting into the clothing isn't as hard as I thought! It's a lot of buttons but I've done those before, and cravats aren't really THAT bad to tie.

-The Historical Clothing department all deserve massive raises.

-Cuffs and coat lengths changed drastically between 1719 and the 1760s.

-Again, they all deserve raises.

-While a lot has definitely changed now, the truest challenge still remains - buttoning up the collar on a shirt!

-They should also get health plans. I know they have them probably but they should have better ones. No I don't CARE if they're already good they should get-

-The eye glasses they used in the day were small, and really messed with peripheral vision. This might not be a thing for everyone but the bridge doesn't even touch my nose!

-You know they're gonna try and get my tailoring done in a WEEK? And we're paying them what they earn right now!? That's HIGHWAY ROBBERY!

-I apparently have an ideal silhouette for the era (I'm sure they tell EVERYone this, haha!) I guess I have the sort of shoulder line they thought was nice? That and I'm about as tall as men were back then. Leave it to me to be attractive in the wrong era, right?

-ONE. WEEK. They're gonna give it the old college try. ONE. How the hell are they planning on doing that!? They should be making SIX FIGURES! This woman has to RESET THE SLEEVES ON A COAT THAT-

-Breeches? Actually kinda comfy! I dunno why they ever went outta style lol

An archaeological look at the history of games through East Asia

As an archaeologist and historian of gameplay and material culture, I’d be delighted to provide you with a brief overview of the history of games in East Asia and beyond the Western canon. Games have been an integral part of human culture for centuries, serving as a source of entertainment, education, and social interaction. Let’s dive into the rich gaming traditions of East Asia and explore some…

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A light aspect that magnificent century lacked Selim II brought together several very intelligent female personalities, starting with his wife Nurbanu (who fulfills her role as Valide very well, which shows that Selim II surrounded himself very well with competent people) and in particular befriended the poet Ayşe Hubbi Hatun. It's also refreshing to see a male-female friendship without it turning into romance. My fan girl heart means that Selim is a feminist. Why not show it? P.S: I know that in reality this provides no proof that Selim believes in equality between men and women (it's more of a cry from an assumed "fan girl" of Selim). Moreover, at that time, it was unfortunately far from being current and it is not enough to surround yourself with female personalities to say that you are a feminist or something else… For example there is nothing but to see the son of Alexandre Dumas who wrote in 1872 The Question of Woman, published by the Association for the Progressive Emancipation of Women but which concerns the womens of the Paris Commune called these revolutionaries in disgusting terms “We will say nothing about the female communards out of respect for the real women who they only resemble when they are dead".

Visitor Urges

Ive been attempting to find a way to describe this state of being for months. I jokingly used to say the people who came to visit us just left their common sense in their car. However, after both my trip to Chicago and a recent visit to another living history site for a staff exchange I have finally come up with a term to quantify the level of stupid we deal with:

“Visitor Urges”

“Visitor Urges” are any dumb behavior that people would not normally do under any other circumstance, but decide is acceptable when visiting a Museum, zoo, living history site, or any other location of that nature. Examples of this can include:

Touching an oven/open fire (even though you can clearly see it is both hot and or made of fire)

Going into restricted areas despite there being a sign telling you not to

Allowing your child to get inside of an animal enclosure and case/harass the animal inside of it 

Trying to ‘take a piece’ of a priceless artifact/heritage site with you

Touching a priceless artifact (despite there being a sign)

Asking the staff wildly inappropriate questions that are more often than not common sense

This is not a comprehensive list by any means. These are just examples.

I first noticed this within my self when I was off the clock and visiting the Feild Museum in Chicago. Normally when I am on my shift I am focused on not only interpreting but protecting the integrety of the artifacts I am talking about. All of the dangers of letting the public touch certain things are in the forfront of my mind. And while I still felt this while I was visiting this Museum, there was also a voice in the back of my head nagging me to touch things even though I was not supposed to. Did I follow through on this? No. But it was very much like l'appel du vide, only instead of throwing myself off a bridge it was “TOUCH THE 3000 YEAR OLD ARTIFACT”. 

This happened to me again when I was doing that staff exchange. I was near a cooking hearth and I felt the need to stick my hand in the flame. My consious mind is well aware this is a terrible idea. Fire is not only hot, but it melts human flesh. Touching this would be a bad idea. I did not touch it, but I had to mentally stop myself. Its a very strange feeling. But its a very real one. And from what I have found this i not a feeling limited to just me. A few other people I know feel a similar thing.

day 18: once upon a time ♡

(femslashfeb prompt list)

Lackadaisy Enrichment

play it by ear s2 scribbling