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A Place That Matters Yet unearths the little-known story of Johannesburg’s MuseumAfrica, a South African history museum that embodies one of the most dynamic and fraught stories of colonialism and postcolonialism, its life spanning the eras before, during, and after apartheid. Sara Byala, in examining this story, sheds new light not only on racism and its institutionalization in South Africa but also on the problems facing any museum that is charged with navigating colonial history from a postcolonial perspective.

 

Drawing on thirty years of personal letters and public writings by museum founder John Gubbins, Byala paints a picture of a uniquely progressive colonist, focusing on his philosophical notion of “three-dimensional thinking,” which aimed to transcend binaries and thus—quite explicitly—racism. Unfortunately, Gubbins died within weeks of the museum’s opening, and his hopes would go unrealized as the museum fell in line with emergent apartheid politics. Following the museum through this transformation and on to its 1994 reconfiguration as a post-apartheid institution, Byala showcases it as a rich—and problematic—archive of both material culture and the ideas that surround that culture, arguing for its continued importance in the establishment of a unified South Africa.

History of Anthropology is a series of annual volumes, inaugurated in 1983, each of which treats an important theme in the history of anthropological inquiry. Objects and Others, the third volume, focuses on a number of questions relating to the history of museums and material culture studies: the interaction of museum arrangement and anthropological theory; the tension between anthropological research and popular education; the contribution of museum ethnography to aesthetic practice; the relationship of humanistic and anthropological culture, and of ethnic artifact and fine art; and, more generally, the representation of culture in material objects. As the first work to cover the development of museum anthropology since the mid-nineteenth century, it will be of great interest and value not only to anthropologist, museologists, and historians of science and the social sciences, but also to those interested in "primitive"  art and its reception in the Western world.

Who owns the past and the objects that physically connect us to history? And who has the right to decide this ownership, particularly when the objects are sacred or, in the case of skeletal remains, human? Is it the museums that care for the objects or the communities whose ancestors made them? These questions are at the heart of Plundered Skulls and Stolen Spirits, an unflinching insider account by a leading curator who has spent years learning how to balance these controversial considerations.

Five decades ago, Native American leaders launched a crusade to force museums to return their sacred objects and allow them to rebury their kin. Today, hundreds of tribes use the Native American Graves Protection and Repatriation Act to help them recover their looted heritage from museums across the country. As senior curator of anthropology at the Denver Museum of Nature & Science, Chip Colwell has navigated firsthand the questions of how to weigh the religious freedom of Native Americans against the academic freedom of scientists and whether the emptying of museum shelves elevates human rights or destroys a common heritage. This book offers his personal account of the process of repatriation, following the trail of four objects as they were created, collected, and ultimately returned to their sources: a sculpture that is a living god, the scalp of a massacre victim, a ceremonial blanket, and a skeleton from a tribe considered by some to be extinct. These specific stories reveal a dramatic process that involves not merely obeying the law, but negotiating the blurry lines between identity and morality, spirituality and politics.

Things, like people, have biographies. Repatriation, Colwell argues, is a difficult but vitally important way for museums and tribes to acknowledge that fact—and heal the wounds of the past while creating a respectful approach to caring for these rich artifacts of history.
 

In the West at the turn of the twentieth century, public understanding of science and the world was shaped in part by expeditions to Asia, North America, and the Pacific. The Anthropology of Expeditions draws together contributions from anthropologists and historians of science to explore the role of these journeys in natural history and anthropology between approximately 1890 and 1930. By examining collected materials as well as museum and archive records, the contributors to this volume shed light on the complex social life and intimate work practices of the researchers involved in these expeditions. At the same time, the contributors also demonstrate the methodological challenges and rewards of studying these legacies and provide new insights for the history of collecting, history of anthropology, and histories of expeditions. Offering fascinating insights into the nature of expeditions and the human relationships that shaped them, The Anthropology of Expeditions sets a new standard for the field.