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Examining rhetorical engagement with difficult topics

Museums offer an opportunity to reenvision rhetorical education through their address of hard, discomforting histories that challenge visitors to confront traumatic events and work toward a better future. While both museum studies and rhetoric center the audience in their scholarship and practices, this volume engages across and between these disciplines, allowing for a fuller theorization and enactment of rhetorical education’s connections to social justice. Engaging Museums works to fill gaps between the fields of rhetoric and social justice by going beyond classrooms to sites of public memory represented in museums.
 
This volume presents three distinct, diverse case studies of recently established historical museums taking on the rhetorically complex tasks of representing traumatic events: the National Underground Railroad Freedom Center, the National World War I Museum, and the Oklahoma City National Memorial Museum. Through rhetorical and comparative analysis of data collected from the museums and intersectional transdisciplinary frameworks, each chapter theorizes aspects of rhetoric—namely identification, collectivity, and memory—bringing rhetorical theory more firmly into current conversations surrounding civic engagement and social justice. 
 
Obermark’s weave of voices and perspectives concludes with a critical focus on how memory may serve as a generative pedagogical topos for both public rhetoric and university-based rhetoric and writing classrooms. This book helps scholars, students, and teachers bring what museums do—difficult, complicated pedagogical work representing hard history—back inside the classroom and further into our civic discourse.
 

In 1925, Pius XI staged the Vatican Missionary Exposition in Rome’s Vatican City. Offering a narrative of the Catholic Church’s beneficence to a global congregation, the exposition displayed thousands of cultural belongings stolen from Indigenous communities, which were seen by one million pilgrims. Gloria Jane Bell’s Eternal Sovereigns offers critical revision to that story. Bell reveals the tenacity, mobility, and reception of Indigenous artists, travelers, and activists in 1920s Rome. Animating these conjunctures, the book foregrounds competing claims to sovereignty from Indigenous and papal perspectives. Bell deftly juxtaposes the “Indian Museum” of nineteenth-century sculptor Ferdinand Pettrich, acquired by the Vatican, with the oeuvre of Indigenous artist Edmonia Lewis. Focusing on Turtle Island, Bell analyzes Indigenous cultural belongings made by artists from nations including Cree, Lakota, Anishinaabe, Nipissing, Kanien’kehá:ka, Wolastoqiyik, and Kwakwaka’wakw. Drawing on years of archival research and field interviews, Bell provides insight into the Catholic Church’s colonial collecting and its ongoing ethnological display practices. Written in a voice that questions the academy’s staid conventions, the book reclaims Indigenous belongings and other stolen treasures that remain imprisoned in the stronghold of the Vatican Museums.

Religion is a subject often overlooked or ignored by public historians. Whether they are worried about inadvertent proselytizing or fearful of contributing to America’s ongoing culture wars, many heritage professionals steer clear of discussing religion’s formative role in the past when they build collections, mount exhibits, and develop educational programming. Yet religious communities have long been active contributors to the nation’s commemorative landscape.

Exhibiting Evangelicalism provides the first account of the growth and development of historical museums created by white evangelical Christians in the United States over the twentieth and twenty-first centuries. Exploring the histories of the Museum of the Bible, the Billy Graham Center Museum, the Billy Sunday Home, and Park Street Church, Devin C. Manzullo-Thomas illustrates how these sites enabled religious leaders to develop a coherent identity for their fractious religious movement and to claim the centrality of evangelicalism to American history. In their zeal to craft a particular vision of the national past, evangelicals engaged with a variety of public history practices and techniques that made them major players in the field—including becoming early adopters of public history’s experiential turn.