Excited to attend "Confronting Hard History: Using Primary Sources to Teach Slavery, Civil Rights, and Black Lives Matter" with @ProfJeffries. #libraries#archives
Jeffries: Hard history = the parts of history that are uncomfortable to discuss in the present. We must confront these parts of history but it makes us uncomfortable to do so.
Jeffries: Instead of confronting hard history, we practice "purposeful historical amnesia." Too hard? Just pretend it didn't happen. Example: Slavery in the north.
Jeffries: We also tend to rationalize evil to deal with hard history. Example: talking about slave masters as "good people." We celebrate enslavers every President's Day. Example: Talking about Jefferson and Sally Hemmings as a romance when in fact it was rape.
Jeffries: We also deal with hard history by lying about it. We just make stuff up. Example: That the confederacy wasn't founded to protect the institution of slavery.
Jeffries: The myth of perpetual racial progress is the normative narrative we put on the Black experience. But this is both untrue and dangerous. The narrative purports that "things always get better" and ignores how much work actually goes into progress.
Jeffries: This myth tells us if we just wait, things will get better. But this isn't the case. People make change through hard work. The myth glosses over the work ordinary individuals had to do in order to make change.
Jeffries: By using primary sources, we can challenge the normative narrative of the Black experience. Provide examples of active resistance. Resistance is the way most people can connect to humanity of "others." @ProQuest@astreetpress
Jeffries: We are conditioned to connect and empathize with the enslaver rather than with the enslaved. Primary documents that provide examples of resistance and indictments of slavery help bridge the empathy gap.
Jeffries: "Runaway" compensation petitions, freedom petitions, Black behavior petitions, insurance claim petitions are great examples of primary sources to use to illustrate agency and resistance of enslaved people. They challenge the master narrative by humanizing Black people.
Jeffries: Primary sources to use to challenge the normative narrative of the Civil Rights movement: NAACP Papers, esp branch files and major campaigns. When you do this, you expand the timeline of the CRM and see how Black people were challenging racism long before 1954.
Jeffries: You also see that the movement wasn't just confined to the US South. Where you have branches (including in the north) you have Black resistance. The NAACP Papers also evidence broader human rights goals of the CRM.
Jeffries: NAACP Papers decenter Dr. King. Even the portrait of Dr King we see in the papers expands our understanding of him. But we see many players in the CRM before King; it was never about one person.
Jeffries: The NAACP Papers spotlight women and local leadership. Women, students, and local people were often the leaders of CRM actions. The records also show the wide variety of strategies and actions. They also clarify the obstacles and opposition parties.
Jeffries: NAACP Papers shine light on efforts to maintain white supremacy. They redefine victories and defeats beyond the normative narrative.
Jeffries: We can also use primary sources to challenge normative narrative of BLM. We are witnessing the largest public protest in US history. Collecting and archiving need to occur right now. #BlackLivesMatter
Jeffries: Collect, document, and archive in the moment. Take advantage of the signs of the times, literally the signs, posters, etc. They reflect what people are fighting for collectively. Also, videos and photos are critically important.
Jeffries: The documents and resources will challenge normative narratives of BLM protests being violent, for instance. Film footage will show the truth. Social media posts will also be important to preserve. They speak to people's motivation and understanding.
Jeffries: Primary sources can help us complicate standard narratives of slavery, Civil Rights Movement, BLM, and the Black experience more generally. Will help us get the history right today for authentic explanation tomorrow.
Sherri Mitchell (Penobscot) is the final speaker at the #Indigenous History Conference. She is the author of the award-winning book Sacred Instructions; Indigenous Wisdom for Living Spirit-Based Change. sacredinstructions.life
Mitchell: What guidance have I been given that will lead me into the future? It's a circular route that we travel. We have to be living for all of our relations. This is how prayers are ended, relations are acknowledged.
Mitchell: so maybe that's where we should begin: how do we be good relatives? Think about grandmothers, mothers, aunties, they are the ones who have taught us how to be a good relative. This matrilineal line was directly attacked by colonialism and patriarchy.
Robin Wall Kimmerer is first up. If you haven't read her classic BRAIDING SWEETGRASS, you should get the beautiful special edition of it now (would make a great holiday gift!) from Milkweed Editions @Milkweed_Books: milkweed.org/book/braiding-…
Kimmerer: Will discuss the prophecies of the Seventh Fire which counter the myth of the First Thanksgiving and the overall lack of Native American historical literacy.
And the second session today at the #Indigenous History Conference is "From Traditional Knowledge to Colonial Oversight to Indigenous Integration: Educator’s Roundtable Indian Education in New England" with Alice Nash, Tobias Vanderhoop (Aquinnah Wampanoag),
Jennifer Weston (Hunkpapa Lakota, Standing Rock), and
Alyssa Mt. Pleasant (Tuscarora).
Vanderhoop: "The colonial system of education happened to us." Wampanoag in the colonized schools were seen as more controllable, agreeable, etc. But their intention to get rid of Native Americans via the colonize education system failed.
This morning I'm attending the second to last panels of the conference! "Writing Ourselves into Existence: Authors’ Roundtable: New England Native Authors and Literature" with Siobhan Senier @ssenier, Melissa Tantaquidgeon Zobel (Mohegan) @tantaquidgeon, Carol Dana (Penobscot),
John Christian Hopkins (Penobscot), Cheryl Savageau (Abenaki), and Linda Coombs (Aquinnah Wampanoag). This has been a fantastic conference, I hate that this is the last weekend! Thanks to all for your hard work! @Plymouth_400@BridgeStateU@joyce_rain18
Dawnland Voices edited by @ssenier is the first collection of its kind from Indigenous authors from what is now referred to as New England. Tribes are very good at shepherding their own literary works.