Conal McCarthy, Arapata Hakiwai, and Philipp Schorch
taonga and the Public Sphere’, 197. This concept
has also come under criticism from some scholars, see for example P. Tapsell,
‘Taonga, Marae, Whenua – Negotiating Custodianship: A Maori Tribal Response
to Te Papa: The Museum of New Zealand’, in A. Coombes (ed.), Rethinking
Settler Colonialism: History and Memory in Australia, Canada, Aotearoa New
Zealand and South Africa (Manchester: Manchester University Press, 2006),
34 Mātauranga Māori Strategy: He Ara Whainga (Wellington: Museum of New
Zealand Te Papa Tongarewa, 2004) (adapted from original).
An investigation into the connection between veterinary and medical practice in ancient Egypt
is assumed by the context that the sufferer is
a bovine. An interpretation by Professor Peter Windsor (University of Sydney,
Australia, personal communication, 2010) suggests that ‘nest of a worm’ could be
a literal translation for an external parasite such as Old World screw-worm fly.
The third case study is also badly damaged, possibly documenting a case of
bovine photosensitisation causing lethargy and severe eye problems (Windsor,
personal communication). Unfortunately, because of the damage to the text, it
is impossible to interpret the clinical signs or the
Post-connoisseurial dystopia and the profusion of things
Sharon Macdonald and Jennie Morgan
‘Burra Charter’, first developed
in 1979 by Australia ICOMOS, to ‘rank’ the ‘significance’ or relative ‘worth’ of
individual objects, or whole collections, has been influential in suggesting alternative notions of value.
16 J. Clifford, ‘The Others: Beyond the “Salvage” Paradigm’, Third Text, 3:6 (1989),
17 S. Macdonald, ‘Musealisation: Everyday Life, Temporality and Old Things’, in
S. Macdonald, Memorylands: Heritage and Identity in Europe Today (London:
Routledge, 2013), ch. 6.
18 See S. Macdonald, ‘Collecting Practices’, in S. Macdonald (ed.), A Companion
future relations. The value of museums lies, at least in part, in their ability to provide
Community engagement, Indigenous heritage
space for dialogue, debate, controversy and contestation of challenging
topics, but to do this they need highly skilled cultural brokers who can work
across platforms, viewpoints and agendas.43
Fiona Cameron’s research in Australia indicates that ‘bringing important
challenging and controversial points of view in a democratic, free-thinking
society [is] seen as a key role for museums’.44 Addressing global concerns is
3 See for example P. Tapsell, Pukaki: A Comet Returns (Auckland: Reed, 2000);
P. Tapsell, ‘Taonga, Marae, Whenua – Negotiating Custodianship: A Maori
Tribal Response to Te Papa: The Museum of New Zealand’, in A. Coombes
(ed.), Rethinking Settler Colonialism: History and Memory in Australia, Canada,
Aotearoa New Zealand and South Africa (Manchester: Manchester University
Press, 2006), pp. 86–99; P. Tapsell, ‘Aroha Mai: Whose Museum? The Rise of
Indigenous Ethics in Museum Contexts’, in J. Marstine (ed.), The Routledge
Companion to Museum Ethics
described the impact of migration and displacement as causing homesickness and nostalgia in the colonial mindset of settlers in nineteenth-century Australia and New Zealand ( 2010 : 44–7). The material legacy of mass migration from rural Ireland to cities like New York is further evidenced in domestic assemblages from the period (Orser 2007 : 79–82). The Wakefield ‘Dublin’ pipe suggests that at least one individual at the Wakefield Asylum maintained an emotional attachment to Ireland, articulated through their purchase of an engraved pipe. One pipe is not enough evidence
MMCM vol. 1 (2 February 1892); Bennett, Pasts beyond Memory; A. Desmond, Huxley:
From Devil’s Disciple to Evolution’s High Priest (London: Penguin, 1998); T. Griffiths,
Hunters and Collectors: The Antiquarian Imagination in Australia (Cambridge: Cambridge
University Press, 1996); T. H. Huxley, Evidence as to Man’s Place in Nature (London:
Williams and Norgate, 1863).
15 Bennett, Pasts beyond Memory; Jenkins, Archaeologists and Aesthetes.
16 W. H. Crompton, ‘Jesse Haworth: first president of the Manchester Egyptian
Association’, Journal of the Manchester Egyptian and
. Griffiths, Hunters and Collectors: The Antiquarian Imagination in Australia
(Cambridge: Cambridge University Press, 1996); S. Hall (ed.), Representation: Cultural
Representations and Signifying Practices (London: Sage, 1997); S. Sheets-Pyenson,
Cathedrals of Science: The Development of Colonial Natural History Museums during
the Late Nineteenth Century (Kingston, Ontario: McGill-Queen’s University Press,
1988); Shelton (ed.), Collectors: Expressions of Self and Other; Shelton (ed.), Collectors:
Individuals and Institutions.
Nature and culture
21 Greenwood, Museums
be seen as care-driven. Goffman equates asylums with prisons and concentration camps and treats all as ‘total institutions’. Each institution focuses on the physical and mental control of the inmate, though as demonstrated by Tuke’s concern for patient experience, the lunatic asylum and the planning of interior space and environment for these institutions may be said to reflect a certain duty of care to patients. As stated by Australian historian of medicine Dolly MacKinnon, madness cannot be said to be ‘silent’, and the patients’ ‘interior soundscapes’ – the
’ (Edmonds and Garner 2016 : n.p.). Outraged, the turf cutter passed the object on to Alan, knowing that ‘he’ll look after it better’. He did. In his hands this object becomes the ‘swaddledidaff’ of Strandloper (Garner 1996 ): the lucky stone that the Marton labourer, William Buckley, takes with him when he is transported to Australia ( Figure 4.9 ). He escapes incarceration and finds himself among an aboriginal community who see a very different suite of qualities in the stone to the blunt mineralogical description above.
4.9 The ‘swaddledidaff’ – a haematite