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Spirited Encounters: American Indians Protest Museum Policies and Practices, by Karen Coody Cooper
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During the twentieth century, dozens of protests, large and small, occurred across North America as American Indians asserted their anger and displayed their disappointment regarding traditional museum behaviors. In response, due to public embarrassment and an awakening of sensitivities, museums began to change their methods and, additionally, laws were enacted in support of American Indian requests for change. The result is that American museums have revised their long-held practices due to American Indian protests. Spirited Encounters provides a foundation for understanding museums and looks at their development to present time, examines how museums collect Native materials, and explores protest as a fully American process of addressing grievances. Now that museums and American Indians are working together in the processes of repatriation, this book can help each side understand the other more fully.
- Sales Rank: #1963429 in eBooks
- Published on: 2007-12-07
- Released on: 2013-03-19
- Format: Kindle eBook
Review
This monograph raises significant questions and reveals numerous debates surrounding such issues as ownership and access to museum collections and archives; the repatriation of human remains, funerary items, and cultural patrimony; Native American traditional and modern art and art museums; the need for consultation and collarboration with Indigenous peoples and communities;and the importance of sacred sites. (Majel Boxer, 2010 Great Plains Research)
A straightforward account that touches on the major issues confronting museums in any multicultural society. Appropriate for anyone interested in cultural heritage issues. Highly recommended. (CHOICE, November 2008)
About the Author
Karen Coody Cooper was recently the Museum Training Program Coordinator at the National Museum of the American Indian, and was formerly Training Programs Manager at the Smithsonian Center for Education and Museum Studies. She holds a Master of Liberal Studies degree, with a museum and anthropology emphasis, from the University of Oklahoma and is an enrolled member of the Cherokee Nation of Oklahoma.
Most helpful customer reviews
1 of 1 people found the following review helpful.
Native American Culture vs Museums
By Jonathan Baker
This book helps to shed light on the trials and tribulations Native Americans have had to go through to ensure that their religious rights and practices are protected. By providing sources and going into great detail on subjects such as the display of scared objects, the display of Native American remains, and how Native American art is often confined, Karen Cooper successfully portrays the ongoing fight many tribes across the country are still fighting to this day.
By going into great detail regarding the court cases and protests that have almost forced many museums and national park service sites to return sacred objects from their collections and the remains of ancestors from various tribes across the United States (including the National Museum of the American Indian in Washington, D.C.), Cooper shows beyond a reasonable doubt that Native American rights have never been put in the forefront of lawmakers or museum employees minds as much as they are today. The road to repatriation is still a long one, but in the past 20 years many steps have been taken to right the wrongs that have been done to all Native American tribes for the past 400 years.
By including information on how many Native Americans feel about holidays such as Columbus Day (many Indians mourn this day rather than celebrate it for obvious reasons), Cooper also helps to shed light on the outlooks that many Indian tribes have with regards to the Federal Government and the National Parks Service. By telling in depth stories about the fight for native lands such as Petroglyph National Monument in New Mexico, Devils Tower National Monument in Wyoming, and sections of the Badlands in South Dakota, it is obvious that there is still a long way to go with regards to making sure Native Americans are treated fairly with regards to sacred objects and native lands.
Read this book if you are interested in seeing how Native Americans are really dealt with by National Museums, Parks, and the Federal Government. It is a very thorough look at these complex relationships, and I would recommend it to anyone looking to enhance their knowledge of Native American of museum history in the United States.
0 of 0 people found the following review helpful.
Spirited Encounters: American Indians Protest Museum Policies and Practices
By Jennifer Gray
Karen Cooper�'s: Spirited Encounters: American Indians Protest Museum Policies and Practices give the reader a look at the path the Native Americans have had to travel to achieve a voice in practicing their beliefs and how their culture would be displayed in museums.
In Part 1 Cooper discusses exhibitions of Native American culture and objects. She describes that the Native culture is being displayed to the public as it is in the past and no longer a living, contemporary culture that is still thriving today. Cooper addresses that sacred objects are being displayed out of context and in a way that is offensive to which it really belongs to and that human remains of Native individuals are put on show as if they were an object to exhibit. Through policies and acts during the twentieth century many museums have stopped displaying the human remains as an object and have been taken out of exhibits.
Repatriation is addressed in Part II. Cooper talks about the frenzy during the nineteenth century when it was believed that Native cultures were disappearing and museums and collectors started to buy up huge amounts of Native objects. She goes on to discuss the protests by Native Americans and the repatriation acts on the twentieth century.
Part III in Spirited Encounters talks about how celebrated American holidays such as Columbus Day and Thanksgiving. Cooper discusses as many Americans celebrate a man for discovering the new land many Native Americans remember that is when suffering for the ancestors began.
Part IV in the book discusses cultural and sacred sites of Native tribes such as Blue Lake. Through protests and sixty years of fighting with the government they finally restored the sacred land to the Taos Pueblo people. She describes Native run cultural centers as a way for tribes to exhibit their voices.
0 of 0 people found the following review helpful.
Spirited Encounters Good Text for Review of Native American Relationship With Museums Through 2000
By Christopher Brown
This is a review written by Amy Oliver.
Karen Coody Cooper's "Spirited Encounters" provides a brief, compelling and understandable review of the tumultuous relationship between museums and Native American communities since the 1960s, and that peaked in the 1980s. The text provides full background on the struggles of Native Americans to repatriate ceremonial objects, cultural property and human remains prior to the 1990 enactment of the Native American Graves Protection and Repatriation Act (NAGPRA), in the years immediately following and through to the year 2000.
In Part II, Coody Cooper reveals the intriguing and somewhat disheartening truth about pre-NAGPRA museums: purchasing power drove museums to collect whatever they could, wherever they wanted, at any price, with little regard for resulting human suffering. Coody Cooper reveals what professionals and students in the field know to be true and also reveals somewhat of a secret: that some museums did return select objects, albeit objects of little importance and only when provenance was questioned, prior to NAGPRA. Part II of the text also revisits several serious faux pas on the part of American culture and how these faux pas affect Native American communities and their relationships with non-Native peoples. These faux pas include Columbus Day and Thanksgiving Day, which are both viewed with disdain by Native peoples. Many students and researchers alike can benefit from understanding this disdain as it relates to cultural issues and how museums utilize these holidays and the non-Native history built around these days as a means for communicating Native lifestyles both in and out of the museum.
One of the highlights of the text is Coody Cooper's attention to specific objects involved in the repatriation struggles, some of which are well-known and others which have long since been forgotten, or that are rarely taught to students in the industry. These objects include, and much-deservedly so, the Kwakwaka'wakw Potlack materials, which were displayed at the Royal Ontario Museum; the Sacred Pole of the Omaha, and the Stockbridge Munsee Bible and two additional items. Nearly two pages a piece are devoted to the struggles surrounding these items, and Coody Cooper provides excellent background into the importance of the objects to the cultures from which they were taken, as well as to the demands for repatriation made by those cultures, and the results, both positive and negative.
Chapter 6 provides an excellent summation of the struggles faced by Native American cultures to repatriate the remains of more than 600,000 indigenous bodies held by museums and research institutions in struggles that commenced with full force in the 1970s. This section of the text, while a short summation, provides a thorough overview of the collection of Native American remains, particularly skulls, as far back as the 1800s. Multiple examples of these collections including the purpose to prove White supremacy over Native Americans and to study these "savages" are provided, giving students and museums professionals alike an excellent starting point for their own research.
The last section of the text concerning changes and transformations in the museum industry is also an excellent resource for museum professionals and students seeking information about tribal-run museums and cultural sites. Multiple direct examples such as the Mashantucket Pequot Museum and Research Center, the National Museum of the American Indian and Petroglyph National Monument receive multiple paragraphs of attention, indicating the importance of these institutions and monuments to cultural heritage and to the everchanging landscape of the relationship between museums and Native American communities.
However, the text also has its pitfalls. The text was published in 2008 and is viewed as professional literature that highlights both ongoing issues and resolutions through that same year. The usefulness of the text in this regard ends at the year 2000. Many changes occurred in museums and their relationships to Native cultures in the 8 remaining years of research and writing, but Coody Cooper failed to update research and writing done in the 1990s and thus additionally failed to provide appropriate information regarding museum cooperation and successes in building new relationships with Native peoples. The main issue in viewing this text as an updated record of the most recent relationship between museums and Native cultures is that the text took nearly 15 years to research, produce and publish. This is apparent in much of the text.
In the opening of the first section, entitled "Protesting Exhibitions," Coody Cooper indicates that most Native Americans have never been asked their opinions on Native American exhibits in non-Native run museums. However the practice became much more common between the years 2000 and 2008, the last eight years when the book was in research and writing phases. Additionally, this same assertion suggests that museums should be asking hundreds of Native Americans for their opinions on exhibitions prior to development, and asserts that Native Americans cannot afford to visit most museums, but fails to provide the full spectrum for why this type of involvement is not a possibility. Coody Cooper fails to relay to readers that many Native Americans do not respond well to outsiders and would be unlikely to participate in surveys or focus groups conducted by the non-Natives that are working to develop new exhibitions.
One of the key points of Coody Cooper's argument in the text is that non-Natives frequently misunderstand and mislabel Native Americans, and also make snap judgments. One of the chief complaints Coody Cooper asserts that Native Americans have about exhibits is that visitors do not read revelatory labels or that they misinterpret information. The author asserts that this is a failing of museums and fails to explain to the reader that museums cannot control individual thought and interpretation. Coody Cooper also does not provide a solution for this problem from the Native American side. Through this same train of thought and argument Coody Cooper also applies the same stereotype in her argument to non-Native visitors. The author's assertion that most non-Natives believe that American Indians were and remain a warring people is an opinion posing as fact and is unsubstantiated by evidence in her argument. This makes the text difficult to accept as professional literature published in 2008, as this notion of American Indians is held by fewer and fewer non-Natives with each passing year. This assertion and opinion seems only to be valid if the book is examined as a professional text relating to the mid-1990s. It seems likely that these opinions and assertions were written during that timeframe and that Coody Cooper did not update the text to reflect changes that were seen in the industry and in non-Native culture over the 15 year period that the text was in production. Coody Cooper's writing fails to account for myriad changes and it causes a number of inconsistencies in the text.
The last section of the text, while an excellent reference concerning Native American protected monuments and tribal run museums, fails to provide any overview of the major changes that began occurring in non-Native museums beginning in the early 1990s. These changes picked up pace n the mid-1990s and continued to gain popularity throughout the early 2000s. It is disappointing that Coody Cooper references none of the non-Native museums which made significant changes in full detail. Since then entire text focused on the failings of non-Native museums to meet the needs of Native communities and to recognize the importance of involving Native communities in the development process, I was surprised and disappointed to see that Coody Cooper made no effort to point out these significant changes. The text leaves readers with the belief that non-Native museums have done nothing to alter their policy and that there have been no significant alterations to business as usual. In fact, most museums throughout the United States have adopted serious provenance and repatriation policies and are willing to work in tandem with Native tribes to make things right. Coody Cooper should have highlighted this ongoing process and where non-Native museums are making headway. Additionally, Coody Cooper failed to recognize the significant strides many non-Native museums have made in involving Native tribes in the development process and how many major and even small museums since the 1990s have redeveloped their Native American exhibits to focus on thriving and changing cultures as opposed to ancient and extinct ones.
Despite the obvious problems with the text and the lack of highlight on non-Native museum changes, Coody Cooper's "Spirited Encounters" provides a well-thought-out and well-arranged historical reference text highlighting some of the most significant struggles and successes of Native American tribes in making their voices heard, enacting protective legislation, building their own museums, protecting their historical sites and regaining control of their cultural property. The text can easily replace multiple other texts that must be used together to accomplish the same, as long as readers pair it with a strong text highlighting the changes made in non-Native museums. The text is succinct, easy to understand and can be used by undergrads through professionals for any type of research as either a starting point or as a bibliographical reference. I would recommend the text to anyone seeking a summation of the relationship between museums and Native cultures between the 1800s and the year 2000.
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