WEBVTT 1 00:00:16.425 --> 00:00:19.025 So here this is a woman in Australia. 2 00:00:19.300 --> 00:00:20.625 She is a Filipino. 3 00:00:20.625 --> 00:00:23.400 She just immigrated to Australia. 4 00:00:23.400 --> 00:00:26.550 She's coming to a stately home in Australia 5 00:00:26.550 --> 00:00:30.647 to find out what it means to be Australian. 6 00:00:30.647 --> 00:00:34.550 But also she's here doing a performance of being a Australian. 7 00:00:34.550 --> 00:00:37.800 She's making connections, in this case, to the people in the past 8 00:00:38.050 --> 00:00:43.300 and for her, in a way, to go into unknown places. 9 00:00:43.900 --> 00:00:46.375 Australia is relatively recently colonized country. 10 00:00:46.750 --> 00:00:50.900 So she's looking at the colonial history and making links to herself. 11 00:00:51.850 --> 00:00:54.500 This woman is an African-American woman 12 00:00:55.000 --> 00:00:57.825 who recently immigrated to America. 13 00:00:58.075 --> 00:01:00.725 She said a very famous site called Ellis Island, 14 00:01:00.875 --> 00:01:03.450 which is a site of immigration in the United States. 15 00:01:03.650 --> 00:01:07.800 And here she says the whole American journey I feel I'm connected to it. 16 00:01:07.800 --> 00:01:13.275 Going through this site made her feel connected to her new identity as an American. 17 00:01:14.700 --> 00:01:17.700 "As I told you before, I'm Jamaican - coming here, 18 00:01:17.800 --> 00:01:21.750 It was struggles, difficulty, just like the journeys others have made." 19 00:01:23.125 --> 00:01:25.025 Her immigration was full of struggles. 20 00:01:25.275 --> 00:01:27.775 She understands that other immigrants had similar struggles 21 00:01:27.775 --> 00:01:29.425 and that makes her feel connected. 22 00:01:29.675 --> 00:01:31.781 It may give her a sense of place, 23 00:01:31.781 --> 00:01:35.825 but also as a performance of her new national identity. 24 00:01:36.450 --> 00:01:37.875 So they're both of these women, 25 00:01:37.925 --> 00:01:39.900 the one from Australia and the one here are 26 00:01:39.925 --> 00:01:44.775 asserting their moral words as new citizens of their chosen country, 27 00:01:44.775 --> 00:01:47.950 as I said, performance of belonging. 28 00:01:48.350 --> 00:01:52.400 Back to the civil rights museum and the speaking here with her son. 29 00:01:53.225 --> 00:01:54.875 She was expressing she may remember 30 00:01:55.000 --> 00:01:57.775 the discomfort of the fact that there were white in museum. 31 00:01:57.850 --> 00:02:01.100 She didn't like that. Now what was interesting in England in particular, 32 00:02:01.225 --> 00:02:03.900 but also in Australia and the United States. 33 00:02:04.150 --> 00:02:09.625 I'll be interviewing white people at Plantation Homes or Stately Homes. 34 00:02:09.625 --> 00:02:12.875 And they would see people from a different ethnic background go by. 35 00:02:12.875 --> 00:02:14.275 And they would stop the interview 36 00:02:14.350 --> 00:02:17.600 and to say what those people doing here and they make a comment 37 00:02:18.325 --> 00:02:21.325 they don't like the fact that there are people unlike themselves. 38 00:02:21.550 --> 00:02:24.300 The one of the things that comes through from the research is that 39 00:02:24.300 --> 00:02:25.800 people like to visit places 40 00:02:25.800 --> 00:02:30.825 where they will see people like themselves to make that connection. 41 00:02:32.175 --> 00:02:36.000 So she's seen people unlike herself, and this is making her uncomfortable. 42 00:02:36.175 --> 00:02:39.600 She does not like that she unwanted here. So why is that? 43 00:02:40.725 --> 00:02:46.682 To understand this, I draw on the work of Nancy Fraser and Iris Young 44 00:02:46.682 --> 00:02:50.375 to talk about the politics of recognition. 45 00:02:50.375 --> 00:02:54.825 I argue that heritage is in many ways to get tied up 46 00:02:54.825 --> 00:02:58.000 and entangled with the politics of recognition. 47 00:02:58.425 --> 00:03:02.400 So what the politics of recognition says is that from the nineteen sixties onwards, 48 00:03:02.900 --> 00:03:05.075 certainly in anglophone context, 49 00:03:05.075 --> 00:03:07.625 there is a new way of doing politics 50 00:03:08.225 --> 00:03:14.325 where people's sense of identity and the injustice they suffered in the past 51 00:03:14.325 --> 00:03:20.650 may have formed that identity which are legitimate resources in struggles of the power 52 00:03:20.900 --> 00:03:25.650 and struggles to get resources that have been denied to them, 53 00:03:26.725 --> 00:03:28.450 to bring back to themselves. 54 00:03:29.250 --> 00:03:32.250 So it's important in the redistribution of resources, 55 00:03:32.250 --> 00:03:37.225 such as access to housing, welfare, education, and so on. 56 00:03:37.650 --> 00:03:43.300 And heritage, I'm arguing, plays a role in that politics of recognition, 57 00:03:43.450 --> 00:03:47.450 in the politics of acknowledging that there is difference, 58 00:03:47.650 --> 00:03:49.125 that there are different people, 59 00:03:49.500 --> 00:03:53.900 there is a diversity of cultural and social experiences in society. 60 00:03:54.750 --> 00:03:58.950 So heritage becomes implicated in the way 61 00:03:58.950 --> 00:04:02.500 in which people are either legitimized or claimed. 62 00:04:02.500 --> 00:04:06.300 People are making for identity either legitimized or delegitimized. 63 00:04:07.075 --> 00:04:09.100 There are a range of heritage performances 64 00:04:09.100 --> 00:04:14.400 that occur across all round of sites that are linked to politics of recognition. 65 00:04:15.300 --> 00:04:19.475 Some visitors talk explicitly about their visit to heritage sites 66 00:04:19.475 --> 00:04:21.992 do not belong to their own heritage. 67 00:04:21.992 --> 00:04:22.075 That the visiting the heritage of others, they said this is a statement of recognition 68 00:04:22.075 --> 00:04:25.975 That the visiting the heritage of others, they said this is a statement of recognition 69 00:04:25.975 --> 00:04:31.175 of the other that they are attempting to recognize and legitimize the other. 70 00:04:31.575 --> 00:04:34.833 All the visitors assert self respect and 71 00:04:34.850 --> 00:04:37.725 say their visit to this sorts of their own heritage is a statement 72 00:04:37.725 --> 00:04:41.525 that they being met up in society. 73 00:04:43.275 --> 00:04:48.150 Some visitors from powerful hegemonic groups, from dominant ethnic groups 74 00:04:48.450 --> 00:04:53.075 engage in recognizing themselves as the inheritance of privileges. 75 00:04:53.075 --> 00:04:54.400 This person is doing. 76 00:04:55.172 --> 00:04:59.250 So this is a site, the Pequot is from the United States. 77 00:04:59.250 --> 00:05:03.325 The Pequot Museum is a museum of indigenous history 78 00:05:03.400 --> 00:05:05.275 in the United States of American Indians. 79 00:05:05.750 --> 00:05:13.600 And this woman is acknowledging that going to this place made her feel sad. 80 00:05:14.425 --> 00:05:21.775 It made her acknowledge that as a white person that white people invaded America 81 00:05:22.425 --> 00:05:28.400 and they brought disease, they brought killings and all that stuffs she's recognizing 82 00:05:28.550 --> 00:05:32.650 the implications of that for American society today. 83 00:05:33.750 --> 00:05:37.050 But to go back to our speaker at the civil rights museum and 84 00:05:37.050 --> 00:05:40.150 to understand why she said I don't want white people here. 85 00:05:40.650 --> 00:05:45.250 She is engaged in a form of self recognition to understand who discovered. 86 00:05:45.275 --> 00:05:46.275 We need to appreciate that 87 00:05:46.275 --> 00:05:52.050 she's passing on social and familial memories to her son of not just discrimination, 88 00:05:52.400 --> 00:05:55.075 but of the civil rights movements in the United States, 89 00:05:55.925 --> 00:05:58.600 continuing struggles to overcome prejudice. 90 00:06:00.125 --> 00:06:04.575 So she's creating for her son a place of self recognition in the United States. 91 00:06:05.350 --> 00:06:10.150 And what I think she's doing here is that she doesn't want negative values. 92 00:06:10.150 --> 00:06:16.700 The idea of blacks as victims, if you like, to be incorporated into his identity. 93 00:06:16.800 --> 00:06:28.675 She doesn't want injury or negativity to be brought into her sense of self in America. 94 00:06:30.300 --> 00:06:32.575 And I think she's reacting against the possibility 95 00:06:32.575 --> 00:06:35.525 that doing this self recognition with people unlike herself 96 00:06:35.775 --> 00:06:38.425 opens up the possibility that the negativity 97 00:06:38.450 --> 00:06:41.350 of what discrimination will become part of his identity. 98 00:06:42.675 --> 00:06:46.950 And this is an important point that is often made in the heritage literature. 99 00:06:46.975 --> 00:06:49.625 in the museum logically literature is that heritage sites or 100 00:06:49.650 --> 00:06:51.625 museums should be safe places for them. 101 00:06:52.450 --> 00:06:53.575 It should be safe. 102 00:06:54.025 --> 00:06:57.225 But what this woman is illustrating is that for her and her son, 103 00:06:57.375 --> 00:06:58.825 the site is not safe. 104 00:07:00.050 --> 00:07:06.316 Because it has the possibility of miss recognizing or misunderstanding of who she is, 105 00:07:06.316 --> 00:07:07.600 because of the presence of white people. 106 00:07:07.975 --> 00:07:11.550 And as she says, she wants to be able to feel good, 107 00:07:12.300 --> 00:07:14.575 to know that there is a history, 108 00:07:14.575 --> 00:07:19.025 history of civil rights activism for her to move forward from. 109 00:07:19.650 --> 00:07:21.825 She just wants to move forward from a sense of victim hood. 110 00:07:23.200 --> 00:07:28.875 There are a lot of researches that I've done, visitors were using their emotions, as I said, 111 00:07:28.875 --> 00:07:33.475 to re-enforce or to engage in performances of inter-generational communication 112 00:07:33.750 --> 00:07:43.100 or to engage in self recognition, recognizing themselves as particular members of society, 113 00:07:43.150 --> 00:07:45.375 a particular citizenship of politics and so on. 114 00:07:45.725 --> 00:07:50.350 But what about education, even though that is the dominant assumption? 115 00:07:50.350 --> 00:07:52.850 And I did say that there was a performance of education. 116 00:07:53.250 --> 00:07:54.725 What was interesting? 117 00:07:55.925 --> 00:07:58.825 Is that at national sites that I surveyed 118 00:07:58.825 --> 00:08:08.950 where there had been an attempt to bring in information that unsettled, 119 00:08:08.950 --> 00:08:11.000 comfortable nationalizing narratives. 120 00:08:11.850 --> 00:08:14.825 That is where had been an attempt to educate people. 121 00:08:14.825 --> 00:08:18.100 Sometimes it's about the history of slavery in the United States or in England, 122 00:08:18.100 --> 00:08:23.050 or the role of immigrants in dominant society and so on. 123 00:08:23.400 --> 00:08:25.400 Where that happened? 124 00:08:25.400 --> 00:08:29.725 It was a very interesting response to that education. 125 00:08:29.725 --> 00:08:33.225 And that response was resistance - did not want to be educated. 126 00:08:33.525 --> 00:08:35.025 So what I want to look at now 127 00:08:35.100 --> 00:08:39.575 is the ways in which emotions we use to reject 128 00:08:39.575 --> 00:08:47.550 that educational imperative of the museum or heritage site interpreter.