Beamish is an immense open-air living history museum in the North of England. I had the great pleasure to be driven there by a friend of mine from York and spent a gleeful day exploring the many buildings of the site. I visited in mid-January 2018, on a Saturday, and was shocked and pleased at both the number of visitors and costumed staff in what I would traditionally consider the off-season for such sites. Beamish makes a strong case for the potential to have these sites open year round, if the demand is there! Beamish portrays several different time periods, all separated by some distance along a road. Each is its own self-contained little village or manor house. They are: a house, church, and grounds from the 1820s; a village of coal miners in the early 1900s; a prosperous town in the 1910s; and a farm community in the 1940s – the home front of the Second World War. The site is very good at providing an immersive experience and evoking the feeling of Northern England during the time periods they portray.
A member of the Home Guard (WWII) speaks with a visitor.
In the Lamp Cabin.
Two interpreters in the house of a miner’s family on Francis Street.
One of the friendly conductors on the double-decker streetcar.
A teamster cleans a horse’s harness.
A man speaks about aerated water in W Smith’s Chemist, 1910s.
A miner’s widow in one of the worker’s houses on Francis Street.
Overall, I was very impressed by the depth of knowledge their costumed interpreters had, and they inhabited their spaces as historical figures would, going about their daily tasks, including unpleasant ones like scrubbing tables. It didn’t feel like they were lying in wait for visitors to show up. They were almost always embroiled in a particular task when I encountered them, really providing an immersive experience for me as a visitor. I heard costumed staff interpret in many different character styles. Some were entirely first person, fully in-character, such as a dentist in the 1910s who explained the latest in anesthetic breakthroughs to me. Others were in third person (“this is where coal workers would live in 1900…”), providing clear but interesting information about the site. I was very interested to hear where buildings had originally come from, for example, and how many were deconstructed and rebuilt stone by stone in their new location. Other interpreters used a mix of the two styles, breaking character if necessary, or employing hypotheticals such as “I would have used a machine like this to…” There was an excellent mix and I was always learning something new! Interpreters really do bring sites like Beamish alive.
There were quite a few small restaurants throughout the site, so we had no difficulty satisfying our Maslow’s Hierarchy of Needs and finding a place to eat. My friend and I ate lunch at the British Kitchen (in the 1940s), which I am given to understand would have been a typical type of establishment during that decade. They really worked the wartime rationing theme, something I find a fascinating part of British history at that time that didn’t have as strong an impact on Canadian history during the same decade. Plus, their food was absolutely delicious and not too pricey! (Also, I as a Canadian didn’t know that Bovril wasn’t just a base for a broth or sauce but can actually be drunk as a hot beef flavoured drink?) We also had a pint of locally brewed beer at a pub called the Sun Inn, which is a fully functioning bar in their 1910s street. I love that their eating establishments also provided an immersive visitor experience, serving food and drink roughly equivalent to that served in the time periods they represented. Why go for generic hot dogs and hamburgers when you can use restaurants to reinforce the themes and aesthetic of your historic site?
Beamish is a large site. There is a ring road that goes around to the different time periods, but it can take 10 or 15 minutes to walk from place to place. In the summertime, I am told there is a steam train, which wasn’t running when I was there in January. However, even in winter there were historical double-decker busses and streetcars running very frequently for visitors to use. There was no additional cost on top of admission to use historical public transit on site. Also, there are great views of the different historical buildings from the top of these amazing vehicles.
One of the things I was super impressed by at Beamish was that they have their artifact storage space open to the public. Highlights for me include an iron lung, used by polio patients! They’re also currently gathering artifacts from the 1950s for an additional area of the site currently being developed and not yet open to the public. I suppose I’ll have to return in a few years to learn more about the 1950s!
In many respects, there were elements of Beamish that reminded me strongly of the narratives we tell in historic sites in North America, such as the hardships of the past (though minus the typical new world pioneer narratives), feelings of community, and changing technologies and social mores through time. A lot of the daily activities portrayed on site were not unexpected, though they were handled expertly by the costumed staff: handicrafts like rug making and quilting, cooking in wood burning stoves, and caring for livestock. Many artifacts, too, were familiar to me from my time as a historical interpreter at Fort Edmonton Park. But one of the things I’d never seen before at any other historic site are gigantic cheese presses. I found several of them at Beamish and I’m not entirely sure what they’re for. Something to do with the cheese making process? I imagine that they’re the kind of artifacts that do survive the centuries relatively intact, being large in size and solid in construction.
Even though my friend and I arrived only 10 minutes after the park opened in the morning and stayed until just before closing time, I feel we only got a brief overview of the site. I think it would take several days to truly explore and get a real sense of the place. If you find yourself in Northern England, I highly recommend you step into the past and visit Beamish.
First, a quick word about what I mean by “interpretation.” Costumed Historical Interpretation is a term that is used at Fort Edmonton Park and some other historical sites to refer to what it is the people in historical costume do at these living history museums. As opposed to popular conceptions of historical “re-enactment”, interpreters do not present or represent themselves as carbon copies of past events. They strive towards historical accuracy, but they acknowledge that everything they do is an interpretation of the past. Hence, “interpreter”, not “re-enactor”. The terms have different philosophies at their terminological roots, though both may draw from common theories and techniques. The goal of historical interpretation is to educate the visitor about a certain time period and its people in ways that can’t be achieved through books or traditional static museum displays.
There are several different types of historical interpretation, and each has its own advantages and drawbacks. The system that I learned uses the grammatical terms “first”, “second”, and “third” person – i.e., think “I”/”we” for first, “you” for second, and “he”/”he”/”they” for third.
First person interpretation is probably one of the most well known and expected. In essence, the interpreter projects the persona of a historical figure or character, speaking as if they were that person in that time period: e.g., a blacksmith, a tennant farmer, Sir John A. MacDonald, Louise Umfreville, Father Lacombe, etc. Some historical parks, such as the Ukrainian Cultural Heritage Villageoutside of Edmonton, do not allow their interpreters to break character in front of visitors except under very specific circumstances, which I think are limited things such as first aid emergencies and interpretation within a consecrated church. For most intents and purposes, they try to react as if they are indeed Ukrainian immigrants from the early twentieth century.
If anachronisms are pointed out to an interpreter operating in strict first person – e.g., a visitor commenting upon an airplane flying overhead to someone acting as if they live in 1860 – the interpreter may insist that it’s a bird, dismissing things that don’t fit into the 1860s worldview. Visitors can get some pretty nifty responses this way. Interpreters don’t have to pretend not to understand anachronistic things that visitors tell them but can use it as an opportunity to practice their wit and verbal gymnastics.
This is where the elusive second person interpretation fits in, in which the visitor becomes more heavily involved. Think of it as a game of tennis: a costumed interpreter acts in-character with first person interpretation, and the visitor responds to that volley by sending the ball back, also pretending to be a historical person, though ignoring the fact that they aren’t dressed in period costume. Many interpreters performing in first person set this up automatically when they speak with visitors. They may say things like:
“Oh, are you new in town? When did you arrive? Was it a long journey?” Based on the visitor’s period-appropriate response, they can then have a conversation as if both individuals existed in the same historical time period, discussing (or commiserating on) the hardships of immigrating to Western Canada or other topics. The goal of interpretation, after all, isn’t just to be entertaining, but to be educational and informative.
Visitors don’t have to be history majors to interact in this way with interpreters. Even a “wrong” answer – guessing that they would arrive by train or automobile before they were invented or reached that region of the country, or indicating the wrong length or route of the journey – gives the interpreter the opportunity to express surprise and explain that they thought that the roads were too rough to allow for motorcars to come to town, or express hope that a proper highway or railroad will soon be built. The visitor doing second person interpretation does not have to provide historically accurate responses for the skilled costumed interpreter to “play ball”.
Now, of course, first person interpretation can be problematic. For instance, an historical interpreter cannot wholly adopt the views of the past and react to visitors accordingly. I have seen some interpreters berate young female visitors for being immodestly dressed, which can embarrass them rather than teach them something valuable. Furthermore, how does one address issues of racism or other distressing topics such as eugenics while being incapable of breaking character? How do you explain that such negative views existed without coming across as being a supporter of them? Some visitors also like to force interpreters to break character. They may see it as a game, but it can come across as a power trip when they try to trick or force the costumed expert to acknowledge that they are a twenty-first century actor through the visitor’s “superior” knowledge of the past. Often, if first person interpretation is not done well, every interaction with a visitor can end up being a confrontation of some kind. (More on how to avoid this in an upcoming post: Challenging Visitors and Challenging Visitor Expectations.) How would someone who was really from 1880 react to an immodestly dressed set of strangers barging into their farm house and interrogating them about their livestock and insisting upon eating some of their food?
In third person interpretation, the interpreter openly acknowledges that they are a contemporary of the visitor, simply one in historical dress. Some interpreters operate exclusively in third person. This means that they never attempt to be in-character and fully acknowledge their role as a modern museum or park guide; the costume is treated no differently from an employee uniform in that case.
For example, in the above picture, the interpreter is performing a fire starting demonstrating with flint and steel. As she prepared the kindling she narrated what she was doing and explained the history of matches (which existed in the 1840s in different form and were completely unreliable and unhealthy compared to flint and steel), when and why one would light fires within a fur trading fort, and perhaps even when flints fell out of use and other topics related to fire starting. Lighting a fire for no practical purpose and putting it out right afterwards in the middle of the courtyard in front of an audience is not something that a Métis country wife would do in 1846, but this a demonstration of a historical skill that is made all the more interesting and education from situating it verbally in a wider historical context.
The main advantage of third person interpretation is that it can provide much needed perspective. Interpreters can feel free to broach numerous topics without their hands being tied by the need to remain in-character. This interpretive style allows the interpreter to comment upon the park as a museum, explaining which houses or artifacts may be original and where they came from, or what happened to the people who originally lived or worked in that building, and so on, which visitors are often keen to know. A friend and classmate portrays a pregnant prisoner in the Goderich Gaol in Huron County, Ontario, and one of her most popular questions is: “What happened to your baby?” Without third person interpretation, the visitor leaves with that question unanswered, unless the interpreter, in first person, speculates what could happen with a wink and a nod. In third person, I could speak at length with visitors about changing perceptions of fur trade “country marriages” from the 1700s through to the late 1800s based on recent scholarship and a twenty-first century perspective. This breadth and understanding cannot be achieved if I were genuinely trying to remain in-character as a young illiterate Métis country wife who had never left Fort Edmonton. That is one of the main advantages of third person interpretation: perspective. If a visitor is intensely interested in the subject, remaining in first person – in-character – can be very limiting, particularly if the visitor wants to know “the end of the story.” Did this person get out of their current troubles? How did they die?
Many Fort Edmonton Park employees use what is termed Loose First Person Interpretation. They often begin speaking with a visitor in first person, but are not afraid to break we call their “historical bubble” by stepping out of character and acknowledging that they are in fact a person from the twenty-first century, in costume, who has done historical research, and elaborating on their previous points. They do this so that they can discuss concepts that, say, an illiterate Métis country wife or a soldier just returning from the battlefields of Europe in 1919 could not possibly know. Think, for example, of the interpreter dressed as a returning soldier, discussing their experience in Europe during the Great War, reacting to a question from a visitor: “What’s the Great War?” The interpreter can then feel free to stop and explain that the First World War wasn’t termed as such until the Second World War had occurred. (Before the 1940s, it was the Great War: the biggest war anyone had ever seen. When you referred to the “war” in 1920 everyone knew which one you were talking about. It was only after the second had occurred that you could refer to the first one as the first.) Switching to third person can help the visitor get a fuller picture.
Loose first person has its own set of challenges. It is often quite difficult to then switch back to first person once the interpreter has broken character. Furthermore, many visitors expect a person in costume to remain in character at all times and would rather get that than further historical detail, despite their questions. They can be thrown off by the change, or become disappointed, as the interpreter has failed to live up to their expectations. Some visitors, by contrast, get frustrated if the interpreter dances around their questions by remaining in first person and just want their question answered. The interpreter has to be adept at reading the situation and determining what the visitors really want: no easy task.
I am aware that some historical sites only teach one of these forms of interpretation, but I feel that we were quite lucky at Fort Edmonton to have the flexibility to react to visitor needs. Some of my interpreter colleagues were only comfortable in third person; others exclusively used first. I would love to know what other historical sites use. I imagine that there must be other ways of thinking about costumed historical interpretation out there, and I welcome any comments about alternate interpretive styles from other veteran interpreters – or dedicated and observant visitors!
One of the skills that I acquired while a costumed historical interpreter at Fort Edmonton Park that I most like to brag about is my ability to drive historical vehicles.
Costumed interpreters learn a lot of interesting skills on the job that can also serve them well in life. Other skills I talk about a lot are basic competency in doing beadwork by hand and on the loom, the ability to light a fire with flint and steel in less than two minutes (even in the rain), and the know-how to cook delicious meals over open fires and on wood-burning stoves… which are not as simple as your childhood experiences camping and cooking hot dogs and marshmallows over the camp fire would lead you to believe. In general, I feel that employees of Fort Edmonton are better prepared to survive the coming apocalypse and accompanying breakdown in modern society than any other people I know.
But cooking over open fires only requires the requisite ingredients, tools, and fire permits; to learn to drive an artifact vehicle, you must first invent the universe have legal access to one of these cars (which must be in good working order), know someone in charge of those vehicles who is willing to allow a newbie to get behind the wheel, and, depending on your region, a historical vehicles permit. Many of these “artifact” vehicles have incredibly different controls compared to the relatively standardized models available today and therefore require specialized training and, of course, paperwork. I have two driver’s licences: my ordinary Alberta driver’s permit and a secondary one on my old City of Edmonton Employee ID card. You need to fill out paperwork and get a lot of training. (Un)fortunately, it’s not as simple as just sitting down in the driver’s seat.
As they say so often these days, “pics or it didn’t happen!” So here is a photograph of myself driving a 1928 Ford Model A. This is on my iPod touch. I show it to people when it comes up in conversation (or I work it into conversation) like some people have baby pictures in their wallets.
Note, too, my fashionable cloche hat, cupid’s bow style lipstick, and debonair attitude.
One of the aspects about working on 1920s street at Fort Edmonton Park that I most loved was the artifact vehicles. Fort Edmonton has quite a few functioning vehicles. These models range in origin from 1906 through to the early 1930s. Some, like the one pictured in this video, are driven by maintenance staff so they can transport whatever they need to throughout the admittedly expansive park without breaking the site’s historic bubble, if you will. However, others are to be found at places such as the Motordrome on 1920s street and the Fire Hall on 1905 street, which, as you may recall, covers not just the year 1905 but encompasses the post-railroad but pre-First World War era in Edmonton. Most of the functioning ones are to be found on 1920s street, though a really neat International Harvester high wheeler from 1913 is driven on both of these streets. (Sadly, 1885 street and the Fort era (1846) generally don’t get to experience the awesomeness that can be found in motorized vehicles, for obvious reasons.)
The earlier cars, I should say, like the Ford Model T and the International Harvester model from 1913, have very different controls. In the early decades after the invention of automobiles, there was a lot more experimentation, as this was far before cars were standardized. You can learn a lot about these kind of things at the Reynolds-Alberta Museum in Wetaskiwin, Alberta – that cars would run on petrol was not an obvious or even popular choice in the early years, for instance. There were also considerations that aren’t even on the radar with car design today. For example, some people notice that the driver’s seat on the International Harvester is on the “wrong” side (the right side) and assume that it’s a car from England, which is a perfectly reasonable thing to assume considering that that has been the standard for generations. However, you would be incorrect: this is a North American model. If you drive on the left side of the road, you as a driver need to be on the right side of the vehicle to watch for oncoming traffic in the lane next to you; that is the logic of the placement of modern drivers’ seats, as far as I am aware. But in the early 1900s, drivers weren’t as concerned about oncoming traffic, of which there was generally little. They were more concerned with the ditch to one’s right, not the centre of the road, and so the driver’s seat was sometimes placed on that side instead. (Edit: I have found another example of an early automobile model in Canada with the steering column on the “wrong” side. Click here to see a postcard of a vehicle near Tofield, Alberta, postmarked 1910.)
Car design was by no means standardized in the early decades of the twentieth century. That’s one of the exciting things about studying the development of the automobile; there was so much potential for change. The oldest car at Fort Edmonton, the Orient Buckboard, from about 1906, doesn’t even have a steering wheel; it has a long straight handle instead, which kind of reminds me of a rudder. You can see a historical photograph of a similar automobile in this article.
By the late 1920s, automotive manufacturers had started to hammer down what seemed to work, and the controls became more standardized. In many ways they start to look more familiar to modern drivers, but in others they remain quite different… and can be very tricky to use if one is unused to them. They have gear shifts, but one must double-clutch, for example; to go from first to second gear, for instance, one must clutch in, shift to neutral, clutch out, clutch in again, and only then can you shift into second gear. In fact, as someone who drove automatics when not in costume, I found learning to drive them easier than some of my colleagues who normally dove standards. It was easier for me to compartmentalize vehicles from the 1920s and the 2000s as two entirely different machines because using the clutch was entirely new to me. (Now, when I had to learn to drive a standard in the twenty-first century, that was confusing.)
Abstract (or TL;DR): An academic with living history experience muses on ideas of “historical accuracy”. True historical accuracy is impossible to achieve, but is an ideal to which one should aspire in living history museums, historical re-enactments, and historical dramas. “Accuracy” is not simply a matter of paying close attention details of costume or setting, and reconciling them with modern health & safety regulations, but also involves attempting to portray the more intangible aspects of the past.
This will not be the last you hear from me on the subject of historical accuracy. The nebulous ideas of “historical accuracy” or “historical authenticity” are things that are often bandied about a lot in discussions of living history museums, historical re-enactments, and historical dramas. But what does it actually mean?
It’s not just as simple as avoiding the tell-tale square bulge of an iPhone in one’s apron pocket when portraying an Edwardian maid, not having late Victorian gentlemen sporting aviator sunglasses, or eschewing the use of late twentieth century slang in a nineteenth-century fur trading fort. Let’s get this out of the way straight off: it is impossible to be entirely historically accurate. Full stop. It is an ideal to strive towards, but is never entirely attainable. We do not live in the past. We have (unfortunately) not yet acquired the ability to travel in time. Much ink has been spilled by historians in past decades, and they have generally come to the consensus that we cannot know everything about the past, let alone translate that to writing and then costumed interpretation or re-enactment. (“History is all a construct!” is one of the catchphrases among the Public History MAs at Carleton University, an exclamation which is often accompanied by us throwing our hands up in the air in despair.) However, simply because the “perfection” of complete historical accuracy is physically unattainable doesn’t mean we should just pack in our bonnets and petticoats and give up. What an interpreter can do is provide the veneer of “historical accuracy”: something that doesn’t break one’s “historic bubble” unnecessarily. That means, on a most basic level, avoiding jarring anachronisms in dress, speech, and behaviour, and doing one’s best based on the information available. (Be prepared to do a lot of reading, and get a lot of practical experience in historical skills.)
Some exceptions are made, of course, as I would always tell visitors who enjoyed pointing out, say, the fire extinguisher hidden behind the door next to the wood burning stove. (“Hey, is that supposed to be there? I’m not sure that they had these in 1920!” they would say with a wink as they waited for me to finish baking a saskatoonberry pie.) I will always flat-out tell them that safety of course trumps historical accuracy at all times. I also portrayed a nurse, a veteran of the Great War: would you rather I used my twenty-first century First Aid training, certified by the Red Cross, in a medical emergency in the park, or the historical skills I’ve learned about in the course of my research, in the name of historical accuracy? Can you actually require interpreters at your museum to wear corsetry, or to abandon their inaccurate glasses? In the example of the fire extinguisher, I like to use the (often mocking) comment made by visitors as an entry point into discussions of fire safety in the early twentieth century, and I often surprise my audience by then talking about the surprisingly long (though not so surprising, if you think about it deeply) history of fire extinguishers. As an interpreter, I always liked to make everything into some kind of learning experience for the visitor. I don’t respond to sarcasm with snark, but with interesting historical facts! So yes, while we wouldn’t have had an extinguisher like this modern one in this particular farm in the 1920s, it isn’t difficult to imagine a surprisingly similar one in its place. Though its primary function isn’t an interpretive tool, but an adhesion to modern fire safety laws, the idea of having a fire extinguisher there is “accurate” (or at least not inconceivable). However, its modern appearance means that most people would view it as “historically inaccurate”.
Often, I feel “inaccuracies” are most often jarring,and easy for a critic to identify, when they are physical, tangible objects, like those fire extinguishers. Historians and history enthusiasts revel in pointing out little inaccurate details, such as the use of what look to be late Victorian boots in the 2005 version of Pride & Prejudice, or any number of aspects of the Pirates of the Caribbeanmovies: most notably, cursed zombie pirates. Costume details are very visible and fascinating to analyze and debate. Is it “typical” of the time period, or even possible for them to have? Is the silk print of that dress, or the cut of that coat, “accurate” to the time period, based on the sources we have? How dirty were people, really, in the past, and so how much dirt should be on my skin to “accurately” portray a medieval peasant? And, most importantly for re-enactors and costumed interpreters: what about the smell?
It’s the less tangible things, like beliefs and inner motivations, that are more difficult to portray on screen or in person. How to you act out the deference of a servant to their employer? How do you explain the goals of early twentieth century women’s suffrage activists without colouring your interpretation with knowledge of the women’s liberation movement of the 1970s? Yes, some (but not all!) corsets may have been uncomfortable, but would they have gone on about it as much as they like to do in movies? (Having worn a corset for extended periods of time while in costume, and knowing what I do about etiquette and the strict avoidance of drawing attention to bodily functions, I’m going to hazard a guess and say that no, they didn’t whine nearly as much.) “Inaccuracies” in the discourse of a time period are really what I now notice in films.
Take, for example, the character of the obligatory-sassy-heterosexual-love-interest in A Knight’s Tale.(Caveat: this film uses anachronisms in a very self-conscious and often effective way. Click here for a defense of the anachronisms in the film.) This character grated on me for several reasons. Many of this character’s scenes involved mocking 1970s-style critiques of women’s gender roles in medieval French society. Would an historical figure even conceive of mocking them in this way? We don’t know! But it “sounds” very wrong to me, and overall rings “untrue” in a way that many other anachronisms in the film didn’t. This was also coupled with the really, really odd modernist costume choices for that particular character. This type of costuming makes me shake my fist at the sky, considering how many other gorgeous and more “accurate” choices they could have made for the time period! (See: so many good examples from art history.) Though I am admittedly no expert in medieval French fashion, in none but the broadest strokes do they even vaguely resemble the fabric, cut or style as laid out in books like Le Costume français. These aspects of the film do double-duty to annoy my historian’s sensibilities. Anyway, in summary: good film in terms of plot and most of the characters, though full of deliberate inaccuracies (many of which are successful in achieving a specific cinematic purpose, and that I found quite entertaining). However, I couldn’t get over that one character, her attitude, and her costume, which rang so “false” to me. Much of my vehemently negative response to that one character was an emotional one which came out of my reaction to the perceived historical “inaccuracies” of her character. She was embodying a modernist mocking tone I hear too often – everything about the character was designed in my eyes to show how “backward” and “stupid” they were in the past, which is a dangerous path to take. I am fully aware that many may disagree with me on this point. The film may have been satirizing historical dramas, but I seriously couldn’t get over this character.
(Edit, because I feel it needs clarification: in particular, what bothers me about characters like this one in other “historical” films is that many audience members would consider female characters whining about corsetry and other restrictions on women in general as “historically accurate.” I do use the word “whining” very consciously to describe how these characters are written. Post-1970s-style critical impressions of how women should dress and act are often applied to earlier time periods in these historical dramas but are not considered jarringly anachronistic, though they are. Women had other forms of resistance and critiques of their places in the world in earlier time periods; they had different priorities than the feminist goals of the 1970s, and the former should not be forgotten. So many historical dramas seem to just pay lip service to restrictions women lived under, summarizing them with characters expressing brief annoyance at not being able to do something “because you’re a girl” or complaining about how tight corsets are or how annoying their petticoats can get if they’re trying to do their “action girl” thing. There are far more interesting historical gender issues that could be employed by writers and limiting their “feminist critique” of the time period in these characters to shallow pronouncements about how uncomfortable historical clothing styles are is shallow and, I believe, lazy writing. So unless your character is forced for some reason to tight lace (and most women didn’t), please stop complaining about corsets – these women had bigger fish to fry!)
In complete contrast, I am going to profess my love for Downton Abbey in at least trying to get some of the attitudes “historically accurate” to the time period… in addition to their glorious costuming achievements. Some reviewers have derided the story line in Series One in which Gwen, a housemaid, has ambitions to become a secretary. This is a very modest goal by modern standards, but to her, in that specific time and place, it was almost insurmountable. It was also entirely believable for the time period they were portraying. You can’t have everyone bucking the patriarchy in historical dramas; by dismissing the modest goals of characters like Gwen the Aspiring Secretary and insisting that they should be worrying about, say, the right of women to vote or not wear a corset, you also dismiss the experiences of all of the awesome ladies who have had to live, historically, under what we today consider oppressive conditions. Do you have to espouse post-1970s feminist rhetoric to be considered a strong woman, particularly in historical interpretation? No. (I will likely expand on this in a later blog post.)
Downton Abbey’s actors also pay close attention to etiquette, posture, and behaviour which is still relatively rare in costume dramas and even many costumed re-enactments. The series isn’t perfect, and it isn’t “history”. Of course the plot requires some stretching of historical events, and the series does like to “name drop” historical events and people quite often; I’m looking at you, Lord Grantham, with your casual mention of Ponzie schemes! Nevertheless, overall, in my opinion, the series does an excellent job at striving towards “historical authenticity”, especially in comparison with many others.
I have so many more thoughts – and feelings – on “historical accuracy.” In fact, I probably should be more careful with my terms and distinguish between “authenticity” (which is a real buzzword in the field of public history) and “accuracy”. I have a feeling that “accuracy” can be applied in a much more scientifically “objective” way, and that “authenticity” has more to do with discourse and subjective interpretation, but there must be more to it than that… Does anybody have any thoughts or reading lists on the subject? Regardless, this post is not the final word on the subject (though I would of course be flattered were it considered to be so). Consider it my first foray into musing on the subject.
(Apologies, as well, to those who would draw a sharp distinction between what people in costume do in living history museums, historical dramas, and historical re-enactments. There was some slippage in terminology. However, I defend this take because they are all concerned with notions of “historical accuracy”.)
Now I’d best get back to my knitting. By which I of course mean the research and writing of term papers.
Big Long Disclaimer: the authority I perceive myself to have on this subject comes from several different places. I write as someone who worked for the past four years at Fort Edmonton Park, a living history museum in, you guessed it, Edmonton, Alberta, which portrays four different time periods. I worked on 1920s street and in the 1846 fur trade fort. I am not currently employed there, due to internship requirements in my current course of study, but I hope to go back in the future. In addition to this practical experience in costumed historical interpretation, I am currently pursuing a Master’s in Public History at Carleton University in Ottawa, which is where I have been learning a lot of my theory. I am also a fan of historical dramas and have done extensive reading online on the subject of historical interpretation (as you are likely doing, dear reader). In short: I have worked as a paid employee of a living history museum and have done a lot of deep thinking, research, and writing on the subject in a specialized program at the Master’s level. I have not been involved historical re-enactments, though I would love to be someday, and I am not involved in any historical costumed dramas (yet). My ideas come from a very specific set of experiences and academic background. Feel free to engage in friendly debate, particularly if you have a different set of background experiences in the field! Verbal fisticuffs only, please.
Interpreter: (often accompanied by the words “costumed historical”): my former job title at Fort Edmonton, the living history museum. We were/are people who “interpret” history to the public. We are not re-enactors, who of course have their own definitions of what they are and what they do – I do not profess to speak for them. Our main goal as costumed interpreters is to interpret/teach aspects of the past to visitors in the present. By using this term, we acknowledge that what we are saying and doing is only one possible idea of the past, and not objective historical “Truth” with a capital T (which, as many attest, is impossible to achieve or nonexistent).