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Native North American Studies in the Work of the American Folklore Society during the First Decade of the 20th Century (1900-1909)

This is another post in a series devoted to better understanding the place of Native North American and First Nations studies within the field of folklore studies as represented in the present-day United States by the work of the American Folklore Society (AFS). In a post published here, I itemize the posts in the series so far.

From at least one perspective, 1900-1909 was a kind of high water mark for Native North American work within the American Folklore Society. In the early 20th century, the AFS had a lot of members (in my view), although its leaders constantly stressed the smallness of the membership and stressed the need to grow both members and the number of state and local chapters within which, in those days, most members engaged with the field. There was a relatively small elite of members, both literary and anthropological in orientation, that attended annual meetings and that published substantive articles in the pages of the Journal of American Folklore (JAF). During the 1900-1909 decade, two such elite members were Native North American men–William Jones (Sauk) and Frances La Flesche (Omaha).

Jones was the first Native American to earn a PhD in Anthropology and one of the first to earn this degree at all in the United States. He undertook extensive research among his own people–the Sauk and closely related Meskwaki (Fox)–but also other groups speaking related Central Algonquian languages. He published widely and during his lifetime he published two papers in the JAF. Two additional JAF papers were published posthumously. His first JAF paper is “Episodes in the Culture-Hero Muth of the Sauks and Foxes in JAF #55 (1901). His second paper, “The Algonkin Manitou” appeared in JAF #70 in 1905. He also published reviews in JAF during his lifetime. Sadly, in an episode that has been widely considered in the history of anthropology, he was killed in 1908 while conducting research as a Field Museum curator among the Ilongot people in the Philippines. An unsigned obituary, likely written by his mentor Franz Boas, appears at the end of the decade in JAF #84 (1909). Despite the racism of his day, I do not have any difficulty imagining William Jones having been the President of the American Folklore Society. Many of Boas’ former students, both male and female, came in time to fill this role. Among them Jones was particularly engaged in folk narrative research and he was widely admired. His death remains a vividly felt loss. When I position Jones as an leading member of the AFS in this decade, I include the fact that he was one of a very small number of members to actually present a paper at an annual meeting during this period. He delivered a paper titled “Customs and Rites Concerning the Dean Among the Sauks and Foxes” at the 1901 (13th) annual meeting in Chicago, one of sixteen given at that meeting.

Similarly prominent in this time as a working anthropologist and folklorist, although trained formally in law, is Francis La Flesche. Like Jones, he also undertook ethnographic field work among his own people (the Omaha) and among closely related peoples (the Osage and other peoples speaking Degihan langauges). The JAF volume for 1905 featured Jones’ Manitou paper and, in the next issue, La Flesche’s “Who was the Medicine Man?”. With his research collaborator (and soon-to-be AFS’s first female president) Alice C. Fletcher, he also presented a paper on “Military Insignia of the Omaha” at the 14th Annual Meeting of the AFS, held jointly with the American Anthropological Association and the anthropological section of the American Association for the Advancement of Science (AAAS) in Washington, DC at the end of 2002 and the beginning days of 2003. While La Flesche did not become an AFS officer, he clearly could have as reflected in his Presidency of the Anthropological Society of Washington (1922-1923) and his 1922 election to National Academy of Sciences (a high honor then, as now).

A reoccurring theme in these posts, I will address the tiny group of prominent Native North American folklorists in a separate concluding post. Here, I just wish to underline that the 1900s (111 to 120 years ago was the apparent peak moment for such involvement in the society, as represented by the participation in both meetings and the JAF of both Jones and La Flesche during the decade. Ella Deloria (Dakota) would publish in JAF in the 1920s and Gladys Tantaquidgeon (Mohegan) would present at the meetings once in that decade, but as measured by total involvement including three full JAF articles published by La Flesche during his career and four full JAF articles published during (and after) his lifetime by Jones, they, and this decade, really stand out. I hope it is clear that I admire them and that I am frustrating that the best moment in terms of Native American scholars being near the center of the field would be in the first decade of the 20th century. As in previous posts when I touched on the question of Native American participation in the society, I welcome information on Native scholars involved in AFS that I many not be recognizing.

During the 1900s decade, meetings remained small and centered mostly in the Northeastern US. It was common, not just for the AFS, but for scholarly societies in general, to systematically meet in what one annual report refers to as a convocation, in which a significant number of scholarly societies are jointly hosted by a university. The AFS met in such situations multiple times in the 1900s decade. Such meetings often included an overarching welcome by the host university president, break-out meetings for the participating societies, and keynote lectures and receptions held again jointly.

It is important to recall that the AFS was founded fourteen years prior to the founding of the American Anthropological Association (AAA). Prior to the founding of the AAA, the Anthropological Society of Washington (ASW) (of which La Flesche would eventually be President) and the anthropology section within the AAAS were the key anthropology organizations. AFS met regularly with the ASW and with AAAS throughout its early history and after the AAA formed, it was added to this mix of regular meeting partners. Once the AAA was in the mix, it became common for there to be an AFS focused day within a multi-day meeting. This would have probably been adaptive for the non-anthropologists who may have wished to take in the AFS portion of the meeting but perhaps not the AAA (etc.) parts. I am guessing about this. With respect to the balance between scholars of Native North American and non-Native North American topics–a distinction that in this decade does map rather closely onto the anthropology/literature distinction–Native American-focused presentations at the annual meetings across the decade were somewhat dominant, but as shown in the first table, there was much variability. The most imbalanced meeting, in 1907, was one of those held jointly with the AAA and AAAS. It was held in Chicago (an emerging hub for anthropology due to the Field Museum), a new development that may have made the meeting more difficult for the New England-centric literary folklorists and appealing to the anthropologists who were in this time increasingly fanning out across the country. The meeting in 1904, where only a small number of papers were given and where the Native studies percentage is at its lowest for the decade, was in Philadelphia during one of the joint meetings that included the still new AAA and AAAS. It is likely that AFS members appeared on the AAA’s program in this context, impacting the figures. How AFS papers are reported in the annual report varies year to year in response to different meeting configurations and other factors.

The 1900s decade is when Boas’ students (both formal and informal) begin to show up in growing numbers and assume leadership roles. Jones has been mentioned here and in previous posts. In the previous decade A. L. Kroeber was present as a student, now he is present as an established figure. He is not only a presenter at meetings and a regular JAF author, but he and colleagues begin the California chapter in this time and it becomes a force within the field. In this period, there is often a dedicated section of the journal presenting papers and notes under this California branch’s auspices. Kroeber followed Alice Fletcher as AFS President, serving in 1906. John Swanton, active starting in this decade, would serve as President in 1909. Other Boas students such as Frank Speck, Robert Lowie, and Edward Sapir–all scholars of Native American topics–entered into the life of the AFS and rose to prominence in it, eventually service as Presidents.

As noted previously, the membership size and the number of presentations at AFS annual meetings are very different things. Most members articulated with the society as journal readers and as members of local branches, not via the annual meetings. There continued in this period to be elite AFS participants from both the anthropology community (ex: Alice Fletcher, James Mooney, Franz Boas and others) and the literary and historical side (inclusive of such topics as ballad studies, Black vernacular culture, children’s folklore, etc) (ex: George Lyman Kittredge, Alcée Fortier, Phillips Barry and others) as reflected in meeting attendance and service as an officer of the society. The politics of the AFS seems to have mainly taken place at the annual meetings, thus centering leadership and decision making among a small group (nearly all white, mostly men, weighted towards the northeast, but less exclusively so) able to both attend annual meetings and engage in the work on a national basis. The Annual Meeting table follows.

YearPresentations on Non-Native American TopicsPresentations on Native American TopicsPercentage on Native American Topics
Presentations on Non-Native North American- and Native North American-Related Topics at the Annual Meetings of the American Folklore Society During the 1900s.

As in earlier decades, the JAF picture is distorted by my initial choice (probably a mistaken one) to code notes and articles rather than limiting attention just to full articles. In this period, the JAF often (but not always) published notes that ranged from substantive contributions with a byline to very short items (as short as a couple sentences). As I have noted elsewhere, my inclusion of notes serves to supress the percentages for Native North American topical works, because the smaller notes are weighted towards items related to Non-Native North American folklore topics. I am just guessing, but it seems likely that in the decade of the 1900s, the ratio for sunstantive Native and Non-Native North American content in the journal might have been about 50/50 rather than the decade-based 39% presented in the table below.

YearPublished Papers and Notes on Non-Native American TopicsPublished Papers and Notes on Native American TopicsPercentage on Native American Topics
JAF Publications on Non-Native North American and Native North American-Related Topics During 1900s.

Early volumes of the JAF are available without a paywall from JSTOR, thus I end by suggesting that anyone who has made it this far read the brief obituary published for William Jones in #84. Find it here. It is unsigned but his mentor Franz Boas was the editor of JAF at the time and knew him well, suggesting to me that he is the likely author of the obituary.

Organizing the Material So Far (Native North American Studies and AFS)

The posts on the presence and absence of Native North American and First Nations studies within the work of the AFS were done in a non-sequential way. Several more chunks remain to be done, but here is a historically sequenced listing of the posts completed as of November 2, 2020.

The 1880s and 1890s (both annual meetings and JAF) were discussed in this post from October 29, 2020.

[The meetings and JAF for the 1900s need to be done.]

The 1910s (both annual meetings and JAF) were discussed in this post from October 23, 2020.

The 1920s (both annual meetings and JAF) were discussed in this post from October 20, 2020.

The annual meetings of the 1930s were discussed in this post from October 20, 2020.

JAF in the 1930s was discussed in this post from October 20, 2020.

The annual meetings of the 1940s were discussed in this post from October 17, 2020.

JAF in the 1940s was discussed in this post from October 23, 2020.

The annual meetings of the 1950s were discussed in this post from October 16, 2020. This is the first post in the series.

JAF in the 1950s was discussed in this post from October 25, 2020.

The annual meetings of the 1960s were discussed in this post from October 19, 2020.

JAF in the 1960s was discussed in this post from October 26, 2020.

The status of Native North American studies among the initial (ca. 1960) group of AFS Fellows was discussed in this post from October 17, 2020.

The 1970s (both annual meetings and JAF were discussed in this post from October 26, 2020.

[The meetings for the 1980 and 1990s need to be done.]

JAF in the 1980s and 1990s was discussed in this post from October 29, 2020.

[The meetings for the 2000s and 2010s need to be done.]

JAF in the 2000s and 2010s was discussed in this post from October 29, 2020.

Native North American Studies in the Journal of American Folklore During the 2000s and 2010s

Carrying forward from the previous post on the Journal of American Folklore (JAF) during the 1980s and 1990s, my focus here is the presence and absence of Native North American and First Nations scholarship (and scholars) in JAF during the 2000s and 2010s. Later posts will circle bask to look at the annual meetings of the 1980s, 1990s, 2000s and 2010s.

I have no special interest stories for the 2000s. The first table here presents the data for this decade. Keep in mind what I have noted previously for the post-1940s world. A significant proportion of the (now) small number of the Native North American studies items published in JAF during this period are smaller notes and not full articles. Also in this broader period, I am counting obituaries, including them in the Native North American count when the scholar remembered was wholly or mainly a scholar of Native North American matters. These factors inflate a count that here, in the 2010s, reaches a new low-water mark of 4% of JAF content. No JAF authors for the 2000s are known to me to have been enrolled citizens of federally recognized Native North American/First Nations nations. I welcome corrections if this understanding is in error.

YearPublished Papers and Notes on Non-Native American TopicsPublished Papers and Notes on Native American TopicsPercentage on Native American Topics
JAF Publications on Non-Native North American- and Native North American-Related Topics During the 2000s.

The 2010s are presented in the next table, below. Here we see, as began to happen occasionally in the 1960s, runs of multiple years of JAF without publication of Native North American studies works occur. The most notable thing to happen in this decades, related to my topic, is the publication in 2013 of a special issue of JAF focused on Native North American studies. That is how the out of the ordinary count of four items and 22% came about. I happen to be one of those four authors. In the year in which the 500th number of the journal would be published, the editors recruited authors for a series of theme issues. In recognition of the historical importance of Native North American studies within the society and in the journal and, I think, recognizing the decline that my posts are tracking, they cultivated this special issue. I was honored to participate in it. It created a retro moment and provided a historical reminder of how things once were, but you will note that the three following years saw no cognate content, thus the four items in 2013 could have been spread out between 2013 and 2016 to produce a very typical looking table for the recent period. From 4% in the 2000s we move to 3% in the 2010s, despite the publication of a dedicated issue on Native North American folklore studies.

To the best of my current knowledge, no JAF author publishing in the 2010s is a member of a federally recognized Native North American nation. I welcome correction on this point.

YearPublished Papers and Notes on Non-Native American TopicsPublished Papers and Notes on Native American TopicsPercentage on Native American Topics
JAF Publications on Non-Native North American- and Native North American-Related Topics During the 2010s.

Just to round out the available data, here is a final table for the first year of the 2020s, our own dreaded present moment. In the 2010s, it was more common for a year to feature no Native North American studies content than to include such content. This default setting zero pattern has occurred again this year, as shown below.

YearsPublished Papers and Notes on Non-Native American TopicsPublished Papers and Notes on Native American TopicsPercentage on Native American Topics
JAF Publications on Non-Native North American- and Native North American-Related Topics During 2020.

The 1940s: JAF and Zumwalt’s American Folklore Scholarship

This series of posts are not attempting to achieve the rigor of a formal article or book. I am working in incremental bits for myself looking at some of the easier-to-see data so as to better understand the changing state of Native North American studies within folklore studies in North America as reflected in the work of the American Folklore Society. The basic dichotomy at issue is Native North American Studies vis-a-vis studies of other peoples and topics. Because at the founding of the AFS in 1888 and throughout much of its history, there was a disciplinary division of labor and an internal bifurcation of the society between “anthropological” and “literary” folklorists, with most (but not all) students of Native North American topics within folklore studies coming from the anthropological side, it may seem as if I am emphasizing this aspect of the story. To a degree this is unavoidable, but it is not my purpose. When Aurelio Espinosa or Stith Thompson, for instance, spoke or wrote about Native North American topics, they produce hash marks in the Native North American studies column just as Frank Speck or Edward Sapir do and when Paul Radin wrote about Mexico, Elsie Clews Parsons wrote about the Bahamas, or Berthold Laufer spoke about China, they added hash marks to the non-Native North American studies column. But, the two issues (1) anthropological/literary and (2) non-Native North American studies/Native North American studies are closely linked.

I note this at the start because I am overdue pointing to Rosemary Levy Zumwalt’s 1988 book American Folklore Scholarship: A Dialogue of Dissent. Happily for me, the Indiana University Press has just released a beautifully produced open access edition of this key text. You can find it online here: The book blurb for her book fits in here, with this post. I quote it here to both motivate you to consider the book and as a set up for this post, which is about the Journal of American Folklore in the 1940s. I will get into the details after the blurb.

Rosemary Zumwalt examines the split between the literary folklorists and the anthropological folklorists during the period from 1888, when the American Folklore Society was founded, to the early 1940s, when control of the Journal of American Folklore by the anthropologists was ended. At the center of the conflict were concerns of professionalism, science, and academic discipline.

For the literary folklorists, the orientation was toward literary works and the unwritten tradition from which they derived. Folklorists also focused on the study of literary types or genres. Child and Kittredge studied the ballad; Thompson, the folktale; Taylor, the riddle and the proverb. In anthropology, study was directed toward cultures without writing, and the emphasis was on fieldwork. Boas in his own writings, and in training his students, stressed collection of every aspect of the life of a people. And part of that material collected was folklore. The literary folklorists looked at literary forms for folklore while the anthropological folklorists looked at the life of the people and saw folklore only as part of it. Although this discipline-bound focus of the two factions created friction and led the two groups in different directions, it helped shape the development of the discipline in the United States.

I hope that the connection to the issues examined by Zumwalt are clearer, even on the basis of just this blurb. I certainly urge you to read the book. For my scrap paper project, this post on JAF in the 1940s is a companion to the earlier post on AFS meetings in the 1940s. In that post, I flagged the “Report on the Committee on Policy” that was “approved by the Council of the Society, 20 December 1940” and published as the first section of the report on the “Fifty-Second Annual Meeting of the American Folklore Society” in JAF volume 54, number 211/212, the double issue covering January to June 1941. As reflected in the blurb for Zumwalt’s book, this was the watershed moment for AFS. The JAF volume for 1940 (53) was edited by anthropological folklorist Ruth Benedict, who was, in a great many ways, Franz Boas’ successor. This was her final volume as JAF editor. Volume 54, for 1941, not only published the “Report on the Committee on Policy,” it reflected the re-ballancing that that report called for. Archer Taylor (a literary folklorist working outside Native North American studies) was the new editor and older practices that Boas had emphasized, such as using JAF to publish large text collections (both Native North American and non-Native North American) were now officially off of the agenda, replaced by a formal mandate to publish shorter and more general-purpose works (theory, method, etc.).

It is easy to see (as Alan Dundes does in his Foreword to Zumwalt’s book), this shift as a positive advancement for folklore studies–particularly for his goal of an autonomous (from other disciplines) folklore studies. I am not going to argue the opposite perspective here, but I am going to keep assessing its consequences for the presence and absence of Native North American and First Nations studies within folklore studies and especially for the (virtual) absence of Native North American individuals in the AFS scholarly community. (If you have never read the report of the Committee on Policy, find it in JSTOR here:

With all that windup, it may be surprising that I do not have a ton to say about the content analysis presented in the JAF table for 1940. The sky did not fall in 1941. Native North American-relevant content retained a place in the journal during this decade. As a matter of raw counts (which can still be deceiving, even in a era in which gigantic text collections and long dissertations are now longer being published), the 1940s are not that different from the 1930s in terms of numbers. Hiding here though is the fact that the Native North American studies works in the 1940s were smaller and, in my view, more minor works than what would have been seen earlier. Such works are more likely to be weighted towards short notes and to less prominent authors. I think that there really is a trend setting in in the 1940s. It can be seen if one looks more closely at 1949. Notice the big jump in published works overall and the new low water mark for Native North American studies in JAF (7%). I could think differently later, after more study, but I think that this is emblematic of the new normal that the 1940s initiated.

YearPublished Papers and Notes on Non-Native American TopicsPublished Papers and Notes on Native American TopicsPercentage on Native American Topics
JAF Publications on Non-Native North American- and Native North American-Related Topics at During the 1940s

On the subject of Native American folklorists in the 1940s, the only data point to flag from the tables of contents of JAF in 1940 is that Gladys Tantaquidgeon (Mohegan) was back in the pages of JAF with a small note titled “How the Summer Season was Brought North.” This less than two page note summarized a Montagnais tale that she collected from Joseph Kurtness of the Lake St. John Band of Montagnais. I believe that she was the only Native American folklorist published in the pages of JAF during the 1940s. Please correct me if you know me to be in error on this point.

Native American and First Nations Studies in the Work of the American Folklore Society During the 1910s

Here we go again, this time looking at the 1910s. This post is the eighth in a series considering the absence and presence of Native North American and First Nations studies work (and individuals) within the life of the American Folklore Society (AFS). For a summary of the previous posts, check out the opening passages in the seventh post. As with that post, I will be combining a survey of the annual meetings for the 1910s with a review of articles and notes published in the Journal of American Folklore (JAF) for the same decade. For the present-day United States, the AFS is the main organization for the discipline of folklore studies.

As in other early decades, knowledge of what happened at the annual meetings of the AFS, including the titles and speakers for presentations given, is derived from annual reports of the society published in JAF. These can be consulted in JAF today and they have also been made available in an open access way by the AFS in IUScholarWorks. While the AFS annual reports do not seem strikingly different between the two decades, comparison of meeting presentations of the 1910s and the 1920s reveals a key pattern. In the 1910s, presentations on non-Native topics (N=45) outnumbered presentations on Native North American studies topics (N=27), as is shown in the table below (compare with the first table in the preceding post). For the 1920s, this pattern was reversed, with fewer papers on non-Native North American topics (N=28) than for Native North American studies topics (N=40).

YearPresentations on Non-Native American TopicsPresentations on Native American TopicsPercentage on Native American Topics
Presentations on Non-Native North American- and Native North American-Related Topics at the Annual Meetings of the American Folklore Society During the 1910s

When considering this, keep in mind that the nature of the presentations on non-Native North American topics is heterogeneous. That group usually includes literary folklorists working on topics such as ballads and tales from European settler, Black, “Hispanic” (Latinx), etc. communities in the US and the Americas, but also anthropological folklore studies works related to peoples outside the settler states of the United States and Canada. Finally, this grouping sometimes includes work of a theoretical or comparative character that by scholars who were otherwise deeply involved in Native North American studies.

We still need to get back to 1888, but from the vantage point of the meetings of the 1910s, it would appear that Native American studies work within folklore studies, as represented by meeting participation, is working towards a peak that is still to come in the 1920s. (As discussed in the earlier post on the meetings of the 1930s, that decade presents a muddled picture, but it seems clear that the 1920s were the high water mark for Native North American studies work within the society’s meetings as distinct undertakings. In the 1910s, like the 1920s, but not like the muddled 1930s, there was generally a distinct AFS meeting program, even though the society was meeting in partnership with the American Anthropological Association (AAA), the American Association for the Advancement of Science (AAAS), and other organizations. This fact helps this inquiry greatly.

Unlike the 1920s, there is no recorded moment of participation in the meetings of the 1910s by a Native North American/First Nations scholars. If I am mistaken about this, please alert me.

What about the view from JAF? The table below reflects my quick coding of articles and notes in JAF during the 1910s. As in later decades, the journal presents a more moderate picture than the meetings relative to balance. Things said about the journal in the 1920s and 1930s generally hold true for the 1910s. These decades fall into the long period of (first) Franz Boas’ and then (second) Ruth Benedict’s editorships. The stability of norms and practices in this period is very noteworthy. Throughout, there was a significant group of associate editors mapping onto the major interest groups within the society and published content reflected these interests and their constituencies.

For anyone who was very committed to Native North American and First Nations studies (particularly studies of verbal art/narrative), JAF would have been essential reading in the 1910s. For such a scholar, there would be people to talk to if one made it to the annual meetings, but it is clear that one could be active in the AFS via the journal and an associated state and local society “branches” and never make it to one of the anthropology-inflected national meetings (often held in association with the AAA and related organizations). An elite of literary folklorists working on non-Native American materials found their way to the meetings in order to engage with and shape the organization, but such scholars really shone in the pages of JAF, where their works constituted a majority of what was published in the 1910s. Consider folk song scholar Phillips Barry, for whom the Phillips Barry Lecture*, given each year at the AFS meetings is named. There are stretches in the 1910s where he seems to be present in every issue of JAF, sometimes more than once in the same issue.

(*Wasn’t Dom Flemons an incredible Phillips Barry presenter at this year’s [2020] meeting!)

Below the table, I offer a few more observations, but for Native North American studies in folklore, I want to record here that the 1910s saw JAF publish two papers by William Jones (Sauk). I cannot do justice to Jones’ amazing story here, but I note that the two papers from the 1910s were published posthumously after his tragic murder in the Philippines. Many others have written of the terrible, sad story of his death while doing fieldwork in Luzon. It is likely that Jones, if one were to do the archival work carefully, would turn out to be the first Native North American member of the AFS. I may discover new things when I look at the remainder of the meeting reports and journal issues, but for now, this is a reasonable proposition. (I will make a correction here if I discover something different. Having published many books and articles while still young and having earned one of the first PhDs in anthropology (the first Native American do to so), it is overwhelming to think what he might have accomplished had he not died so young (at age 38). (See his “Ojibwa Tales from the North Shore of Lake Superior in JAF #113 (1916) and his “Notes on the Fox Indians” in JAF #92 (1911).

YearPublished Papers and Notes on Non-Native American TopicsPublished Papers and Notes on Native American TopicsPercentage on Native American Topics
JAF Publications on Non-Native North American- and Native North American-Related Topics at During the 1910s

While Native North American studies were not dominant in the journal, it was (like the 1920s and 1930s) an era in which Boas’ students published often in the journal on both Native North American and theoretical topics. A few dissertations were published as long articles and there were many text collections from both anthropological folklorists and literary folklorists concerned with non-Native North American peoples, particularly from the western hemisphere. Boas’ editorial system of making sure that every volume, for the most part, included materials related to English-speaking European settler, Spanish-speaking settler, French-speaking settler, Black diaspora, and Native American/First Nations (here including the Indigenous peoples of the Americas as a whole) was evident as was his efforts to balance short items with the very long ones that he also was keen to publish.

Native American and First Nations Studies in the Work of the American Folklore Society During the 1920s

This is a seventh post in a series on the presence and absence of Native American and First Nations studies within the life of the American Folklore Society (AFS). So far, the series is as follows.

First, a post considered the presence and absence of Native American and First Nations studies within the AFS conference programs of the 1950s.

Second, I moved back a to the AFS conference reports for the 1940s.

Third, I considered the distribution of interest and work among the original group of AFS Fellows at the moment of the Fellows beginning in 1960, a moment that represented a kind of capstone for the state of things at the end of the 1950s.

Fourth, I moved forward to consider the annual meetings of the 1960s.

Fifth, I went back and assessed Native American and First Nations Studies at the American Folklore Society Meetings During the 1930s

Sixth, I dug deeper for the 1930s, looking at the content of the Journal of American Folklore (JAF) for that decade.

Here in a combined post, I look at Annual Meetings and the JAF for the 1920s.

While the published AFS Annual Reports for the 1920s have the same format and style as those crated and published in the 1930s, for the 1920s there is, for each year, an accounting of the papers presented at the Society’s annual meeting. There are indicators that the AFS was then meeting with the AAA and other organizations, but the picture in the 1920s is one of autonomy and in each instance there are is a small but clear and substantive group of papers presented at the annual meeting. The data on these presentations is given below. For the tracking of presentations relative to Native North American and First Nations topics, 1924 will look a anomalous, especially in the context of the decade. In addition to two papers presented on other topics, there was that year a round table event on European tales taken up by Native North American peoples. Below the table I touch on a highlight and assess the data.

YearPresentations on Non-Native American TopicsPresentations on Native American TopicsPercentage on Native American Topics
192420* (Roundtable)0%
Presentations on Non-Native American- and Native American-Related Topics at the Annual Meetings of the American Folklore Society During the 1920s

For me the highlight is seeing, in the program for the 1926 meeting held at the University of Pennsylvania, Gladys Tantaquidgeon (Mohegan). Born in 1899, she would have been 27 years old at the time of the AFS meetings. The annual reporting tells us that her presentation was “Notes on Mohegan Folklore.” Based on my knowledge of the people involved, she was the only Native North American person presenting during the 1920s. If you know me to be in error on this point, please correct me.

Before turning to the JAF in the 1920s, I can say that the picture that the 1920s presents is pretty consistent. Editorial matters are a dominant concern of the society. To achieve its publishing goals, financial and membership issues were very prominent. Franz Boas was a very active presence in the life of the society in the 1920s and his students were central to its work, but well-known literary folklorists maintain their place in the society and Stith Thompson in particular can be seen rising through the ranks throughout the 1920s. The other key leaders among the non-anthropologists included Louise Pound, Phillips Barry, Frank Doby, Aurelio Espinosa. I tend not to enumerate them, but nearly everyone in ethnology/anthropological folklore studies generally associated with Franz Boas is present among the anthropological folklorists of AFS, with Ruth Benedict, Gladys A. Reichard, and Ruth L. Bunzel consistently playing key roles. I should have mentioned this previously, but throughout the 1920s and 1930s, Elsie Clews Parsons (herself a student of Native American topics) really was the patron saint of the AFS, consistently providing major donations to advance large projects and to patch holes in the society’s finances during difficult moments.

The meetings were small but those who gathered at them and served as officers, including as councilors, were major figures in the field. As I discuss below, the picture from JAF is much larger. Here is the basic count for the 1920s.

YearPublished Papers and Notes on Non-Native American TopicsPublished Papers and Notes on Native American TopicsPercentage on Native American Topics
JAF Publications on Non-Native North American- and Native North American-Related Topics at During the 1920s

As in the 1930s, review of the content published in the JAF during the 1920s presents a more balanced perspective on the field, both in terms of literary vis-a-vis anthropological folklore studies and in terms of Native North American and First Nations studies vis-a-vis the study of other peoples and traditions.

Key to contextualizing the JAF data is remembering, as in the 1930s, that the journal regularly published huge text collections from various peoples of the world (particularly of the Western hemisphere). While these were sometimes collections related to Native North American and First Nations peoples, there were also frequently devoted to other groups that were prominent in the concerns of the broader membership–European American settler populations in rural North America, European immigrant populations in cities, African American populations in the U.S. and elsewhere in the Americas, French Canadian groups. As in the 1930s, a there is non-trivial amounts of work published related to Africa and Asia (particularly Chinese) and a significant amount of material related to both Indigenous groups and settler populations in the Spanish-speaking Americas. (A lot of work on the Spanish-speaking Americas is present in JAF during the 1920s. Put another way, the diversity of the field is much clearer in the pages of JAF than it is in the meeting halls where AFS leaders gathered for a business meeting and a small group of papers.

[Before moving on, a comment here on the studies of the Spanish-speaking Americas. Many people contributed to this work, including even Boas himself. But the central figure is Aurelio Macedonio Espinosa, Sr. He is clearly the star figure in this corner of the field and it is evident that he was greatly respected overall. He served as AFS President in 1924 and was reelected for 1925. His role, and that of other folklorists who might be identified as Latinx today is important in its own terms, but it is also important to keep this other thread in mind as we search the annals of the society for Indigenous and Black scholars.]

As noted previously, an assessment by pages published rather than by itemized articles and notes would generate a different picture. While very large articles are devoted to all groups (and the 1920s saw a huge amount of text material published on Puerto Rico), a page approach would shift perceptions of Native American studies in the AFS. As in the 1930s, JAF as a key location for the publication of Native North American text collections. 1929, for instance, looks different on the table above than it does on the tables of contents in JAF. Among the three Native North America-related publications for that year is a huge Hopi text collection.

Noting Gladys Tantaquidgeon, above, at the 1926 meeting was a relief in the face of the absence of Indigenous scholars at the decades and decades of meetings already surveyed. As noted in an earlier post, the 1920s also feature a paper in the JAF by Ella Deloria (Yankton Dakota), her “The Sun Dance of the Oglala Sioux” published in number 166 in 1929. (She was age 40 at the time.) While both Tantaquidgeon and Deloria did research with other Indigenous peoples it is perhaps relevant to note that their 1920s AFS contributions were reflections on studies undertaken among their own peoples.

What provisional patterns stick out from the 1920s survey, here combining JAF and the annual meeting in one post? If a scholar were interested in Native American expressive culture, particularly verbal art, in the 1920s, JAF would be essential reading. If such a scholar had the means and ability to travel to the (usually Northeast US) cities where the AFS met during this decade, they would find fellow scholars with which to converse and from which to learn. But the AFS was not at all reducible to the annual meeting. The journal represented and presented a bigger and more complicated scholarly world. Separate from Native North American studies concerns, it is strange to note that the difference between the 1920s and the 2020 on this point is basically an inversion. In 1920, the JAF involved more people and a more diverse set of concerns. In 2019 and even in virtual COVID-19 reshaped 2020, the annual meetings are simply bigger and more diverse than the content of the JAF. It has been thus for a long time. JAF is great, but it is a a very partial slice of the AFS today, whereas in 1920, the annual meeting was a tiny slice of the membership and of the journal as a community.

It is painful to contemplate that the 1920s might have been more inclusive than many later decades in terms of the involvement of women scholars and also of BIPOC scholars. I am not combing through this data just for kicks, although it is good to learn more about my fields. I am trying to get a better handle on just such painful questions as this one. I have not surveyed all of the data yet. There are later decades (ex: 1970s, 1980s, etc.) to consider as well as earlier ones (ex: 1900s, 1910s, etc.) to look at. But the patterns are starting to emerge more sharply.

The 1930s from the Perspective of the Journal of American Folklore

This is the sixth post in the series looking at the presence and absence of Native North American and First Nations scholars and scholarship from the work and life of the American Folklore Society (AFS). To get a recent recap of the series, look at the start of the post preceding this one.

If the annual meetings of the 1930s presented a picture of anthropological hegemony within the American Folklore Society, the published issues of the Journal of American Folklore (JAF) present a somewhat less stark picture. As the focus of this series is on the presence and absence of Native (North) American and First Nations studies within the work of the AFS as a community of scholars, the notes and articles published within the JAF, as the journal of the AFS, present a more harmonious picture with studies of diverse peoples of the Americas and of the wider world appearing in its pages. JAF also represents a less-skewed disciplinary balance between anthropological folklorists (working not only in Native North American but around the world and with other non-Native peoples of North America) and of non-anthropological (primarily literary) folklorists

As the question of Native American and First Nations scholars active within the American Folklore Society community is not disconnected from the openness of the society to BIPOC scholars in general, I note that the 1930s is the decade in which Zora Hurston published her two JAF papers. (“Dance Songs and Tales from the Bahamas” in 1930 and “Hoodoo in America in 1931”. (Writing from Honduras in 1947, she would later publish one of the most awesomely vehement negative reviews that I have ever read. You should go find it in JAF #238).

As noted previously, Gladys Tantaquidgeon (Mohegan) published two articles in JAF, the first appearing in 1932 (“Notes on the Origins and Uses of Plants of the Lake St. John Montagnais”) and a second one to appear later, in 1941.

I am going to share the raw counts for JAF publications dealing with non-Native and Native topics, but a few points should be kept in mind. This count combines shorter notes with full articles. I do not think that the two genres were used equally across these two areas of interests, which skews the overall count in a way that increases the proportion of non-Native North American content. The counts also do not take into account page counts. During this period, articles could be very brief or they could be huge text collections that occupy full numbers. Thus an assessment by page count might lead to very different results. While the Boasian scholars (in this period still working under Boas’ leadership) used the JAF in this way actively, text collections for varied peoples produced by scholars with different orientations did so also. More likely imballanced though in this period (and earlier) was the publication of full theses as articles in JAF. This is another kind of long-form work that impacted distribution of topics vis-a-vis page counts. Anthropological folklorists in the Boasian circle were more likely to see their theses and dissertations published in this way. This is no small matter, as in this era, publication of the dissertation was a requirement for the bestowal of the degree. The rise later of University Microfilms as a means of publication aimed to solve the problem that scholars of this earlier era faced around dissertation publication. Boas and his students used JAF towards this end in cases where the topics could make sense within its pages within an anthropological definition of folklore studies.

YearPublished Papers and Notes on Non-Native American TopicsPublished Papers and Notes on Native American TopicsPercentage on Native American Topics
JAF Publications on Non-Native North American- and Native North American-Related Topics at During the 1930s

To illustrate the way that page counts rather than presence/absence can offer a richer view, consider 1934, as presented above. This could seems like a bad year for a partisan whose interests were solely in anthropological folklore studies work related to Native North America. But the single item shown there, accounting for the 4% figure, is Diamond Jenness’ “Myths of the Carrier Indians of British Columbia” in JAF #184-185. At 160 pages, it represents 40% of the total pages published in JAF in 1934.

What is the take away? Native North American and First Nations studies was a vital part of the work of the American Folklore Society during the 1930s. The previous post suggested that the topic was a dominant factor when it came to AFS meetings and this one shows that the area of concern was prominent, but not hegemonic from the perspective of the society’s journal during this decade.

A very large group of scholars published on Native North American and First Nations topics in JAF during the 1930s. At least one of them–Gladys Tantaquidgeon–was member of a Native North American society that had then, or would later have, government-to-government relations with the United States. If readers know of other Native North American scholars present in JAF during the 1930s, please point this out to me.

Reblog: AFS Rebooks Tulsa Annual Meeting for 2022 but Continues to Plan for a Smaller Fall Meeting

Here I am sharing this important announcement from the American Folklore Society. I will continue to be involved in work towards the 2020 and 2022 AFS Annual Meetings, both with Tulsa ties. Those who have been involved in the running of scholarly societies will know what a financial and governance triumph this news is. Many scholarly organizations face catastrophic loss at the intersection of conference hotel contracts and COVID-19 consequences. I am so happy for AFS and thank its leaders. –Jason

AFS Rebooks Tulsa Annual Meeting for 2022 but Continues to Plan for a Smaller Fall Meeting

Like you, we at AFS are still faced with more questions than answers about how to plan for the coming year, but one thing has become clear: the current pandemic and its economic fallout will have a serious impact on our October meeting.

Because we want the opportunity to deliver fully on the plans and promises that we have already developed for our Tulsa meeting, we have taken one definite step at this time: we have renegotiated our contract with the Tulsa Hyatt to minimize our financial obligations to the hotel for this year, while rebooking to return to Tulsa October 12-15, 2022. This gives us the opportunity to continue planning several options for our Fall 2020 meeting while also planning to return to Tulsa in full in 2022.

This contract rebooking buys us more time to explore what we CAN do to convene in 2020, so our message remains the same: we are proceeding with our plans for a 2020 meeting in some form, as we investigate our options to best serve our members and attendees, perhaps including a smaller regional meeting, some virtual offerings, or a combination of both. We will continue our current work with partner organizations in Oklahoma to produce meaningful collaborative programming this year, and we hope to deepen those relationships through our return in 2022.

The AFS 2020 Local Arrangements Committee supports these difficult decisions and are thankful to the executive office and the Hyatt’s exceptional staff for finding a compromise with a larger vision for engaging folklore in Oklahoma. LAC co-chairs, Terri Jordan and Sarah Milligan see the benefit of returning to Tulsa in 2022, “This outcome allows us to continue to build flexible and innovative partnerships with both AFS members and our regional collaborators in light of the uncertainties caused by the COVID-19 pandemic. By extending our Tulsa meeting commitment to 2022 the LAC has an unprecedented opportunity for a deeper, more prolonged period of relationship building between our Oklahoma partners and the AFS community. Not only are we beyond grateful for the time and commitment from our LAC members in preparing for the 2020 meeting, we are excited to continue developing and nurturing these exchanges in 2020 and leading up to 2022.”

AFS Executive Director Jessica A. Turner says the Hyatt’s willingness to amend the meeting contract gives AFS the flexibility it needs to serve its members. “Moving our contract to 2022 removes a financial hurdle and allows us to have the successful full meeting in Tulsa we have been planning with extraordinary Oklahoma partners. It also allows us to be creative in adapting our plans to keep us connected as a field.”

Catherine McKemie, our partner with ConferenceDirect, emphasized that “Collaboration is key during a crisis and I was honored to help all parties involved reach a successful outcome. It is during tough times that true partners rise up to help each other and we were fortunate to work with Hyatt Hotels and American Folklore Society to deliver a favorable outcome.”

AFS thanks the Hyatt Regency Tulsa for its partnership in creating a plan that works flexibly with financial and travel uncertainties during the COVID-19 pandemic.  “We are proud to work with the American Folklore Society in rebooking its meeting to 2022 so that their plans for a Tulsa meeting see their full potential,” said Denise Davis, Director of Events for Hyatt Corporation.

In the meantime, the Review Committee is currently at work reading proposals, keeping calm and carrying on with the annual business of reviewing the research and concerns that are shaping our field right now and for the future. Many thanks to them for laying this foundation as we look for both customary and new ways of connecting our members and supporting their important work as circumstances evolve.

We have not changed our standards for proposal review: each submission will be considered on its own merits as a contribution to the full convening of the American Folklore Society. If you submitted a proposal, you’ll hear from us in the coming weeks about the Review Committee’s decisions. Though we can’t yet commit to what kind of platform we will provide if your proposal is accepted, you can rest assured that if it isn’t acceptable to you or you can’t present for other reasons, you may defer your presentation until 2021 or withdraw with a full refund. In the meantime, if your own plans to participate significantly change, please let us know as soon as possible, so we can respond and scale our plans accordingly. We will be reaching out for your input in the coming weeks as we work out a plan that serves most members.

On behalf of the AFS Executive Board, AFS President Norma E. Cantú said, “We thank everyone who has grappled with the changing situation and found solutions to our predicament so we can honor our bylaws and hold our annual meeting as scheduled in some form or another.  We send our deepest sympathy to any members who have been touched by the tragic events of the pandemic and send best wishes to everyone as we go forward.”

In summary:
• We are reducing our meeting with Tulsa and will plan for a smaller in-person meeting; all are welcome should your feel safe and able to travel
• We are exploring virtual meeting options and will make some decisions about scale and format in the coming weeks
• We will return to Tulsa for our 2022 Annual Meeting
• Wait a few weeks more before making or changing your travel plans for October until our program and your own ability to participate become clearer

Count on us to communicate directly with you as soon as we have more information to share; we will email all members and registered attendees, post updates to the 2020 Annual Meeting page, the AFS Review and our social media channels as our plans take shape. As always, we are here to respond to questions or concerns.

We remain hopeful that our efforts to meet in Tulsa will be realized, perhaps through an even stronger and more intentional meeting. Woody Guthrie wrote, “The note of hope is the only note that can keep us from falling to the bottom of the heap of evolution. Because, largely, about all a human being is anyway is just a hoping machine.” To that end, we reached out to a few of our members to ask them to share what they are hopeful for, creating some video in the new Zoom aesthetic.

Jessica A. Turner
AFS Executive Director


The Seventh Forum on China-US Folklore and Intangible Cultural Heritage: Collaborative Work in Museum Folklore and Heritage Studies

The following is a report on The Seventh Forum on China-US Folklore and Intangible Cultural Heritage: Collaborative Work in Museum Folklore and Heritage Studies (第七届中美民俗学与非物质文化遗产论坛: 博物馆民俗与遗产研究的协作工作). The version of record appears on the website of the American Folklore Society. This version adds more images. You can find a copy of the conference program here. –Jason Baird Jackson (杰森. 拜尔德. 杰克逊)

During three beautiful spring days in Beijing, a group of Chinese and American scholars and cultural workers gathered to discuss practices of collaboration in folklore studies and intangible cultural heritage work, with a focus on collaborations between ethnographic museums and between such museums and other groups in society. Held on May 19-22, 2019, this was the Seventh Forum on China-US Folklore and Intangible Cultural Heritage, one of a long-running series of conferences organized cooperatively by the China Folklore Society (CFS) and the American Folklore Society (AFS), as part of a broader binational collaboration begun in 2007. These forums have explored various aspects of cultural heritage policy, practice, and theory, giving US and Chinese participants an opportunity to learn about the state of the field as pursued in the national context that is not their own (Lloyd 2017).

This Seventh Forum, focusing on Collaborative Work in Museum Folklore and Heritage Studies, was held at the Indiana University China Gateway office in Beijing. Meeting under the auspices of the CFS and the AFS, the conference’s program was organized by the Mathers Museum of World Cultures and the Anthropology Museum of Guangxi (Guangxi Museum of Nationalities), with extensive logistical and practical support provided by the two societies and the gateway office staff. Generous financial support was provided by the Henry Luce Foundation and the Office of the Vice President for International Affairs at Indiana University.

Delegates to the forum came from a diversity of American and Chinese museums and universities. Chinese institutions represented included the Chinese Academy of Social Sciences, Sun Yat-sen University, the Anthropology Museum of Guangxi, the Nandan Baiku Yao Ecomuseum, Beijing Normal University, the Sanjiang Dong Ecomuseum, East China Normal University, Fudan University, the Guizhou Nationalities Museum, Minzu University of China, Shandong University, and the Yunnan Nationalities Museum. American institutions represented included the Michigan State University Museum, the Museum of International Folk Art, Texas Tech University, the Mathers Museum of World Cultures (Indiana University), History Miami, the Sam Noble Oklahoma Museum of Natural History (University of Oklahoma), and the American Folklore Society (Figure 1).

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Figure 1. Delegates to the Seventh Forum on China-US Folklore and Intangible Cultural Heritage held at the Indiana University Gateway Office in Beijing, May 19, 2019. Shu Caiqian (Guizhou Nationalities Museum), Zhang Yibing (Guizhou Nationalities Museum, Zhu Gang (Chinese Academy of Social Sciences), Li Mingjie (East China Normal University), Wang Wei (Shandong University), Jessica Anderson Turner (American Folklore Society), An Deming (Chinese Academy of Social Sciences), Luo Wenhong (Fudan University), Marsha MacDowell (Michigan State University Museum), Surna (Minzu University of China), Kristin Otto (Mathers Museum of World Cultures), Felicia Katz-Harris (Museum of International Folk Art), Sarah Hatcher (Mathers Museum of World Cultures), Yang Lihui (Beijing Normal University), Lu Chaoming (Nandan Baiku Yao Ecomuseum), Jason Baird Jackson (Mathers Museum of World Cultures), Chen Xi (Sun Yet-sen University), Carrie Hertz (Museum of International Folk Art), Chao Gejin (Chinese Academy of Social Sciences), Wuerxiya (Mathers Museum of World Cultures), Fan Miaomiao (Anthropology Museum of Guangxi), C. Kurt Dewhurst (Michigan State University Museum), Yang Quanzhong (Sanjang Dong Ecomuseum), He Chun (Nandan Baiku Yao Ecomuseum), Michael Paul Jordan (Texas Tech University), Wu Dawei (Sanjang Dong Ecomuseum), Ou Bo (Anthropology Museum of Guangxi), Michael Knoll (History Miami), Lan Yuanyuan (Sanjang Dong Ecomuseum), Gong Shiyang (Anthropology Museum of Guangxi), Jon Kay (Mathers Museum of World Cultures), Luo Yong (Nandan Baiku Yao Ecomuseum), Mai Xi (Anthropology Museum of Guangxi), Zhao Fei (Yunnan Nationalities Museum), Wang Yucheng (Anthropology Museum of Guangxi).

On the afternoon of May 19, the conference began with warm words of welcome from AFS Executive Director Jessica Turner and CFS Past President Chao Gajin (Chinese Academy of Social Sciences), standing in for current CFS President Ye Tao (Chinese Academy of Social Sciences) who was unable to attend (Figure 2). Also offering brief opening remarks on behalf of the program committee were Jason Baird Jackson (Mathers Museum of World Cultures) and Gong Shiyang (Anthropology Museum of Guangxi) (Figure 3). These remarks preceded the forum’s keynote address by C. Kurt Dewhurst (Michigan State University Museum). Extending an earlier discussion of principles for museum collaboration (Dewhurt and MacDowell 2015), Dewhurt reflected on a range of museum collaborations in which he and the MSU Museum have participated. Among the collaborations that Dewhurst addressed were earlier phases of the AFS-CFS partnership, which has included two museum sub-projects (2013-2016; 2017-2019). The first of these encompassed the Fifth and Sixth forum events, the traveling exhibition and bilingual catalogue Quilts of Southwest China (MacDowell and Zhang 2015), and numerous other elements (Lloyd 2017). In this phase, three Chinese museums and three US museums partnered together (Dewhurst and Lloyd 2019). In the more recent phase, collaborators from the three U.S. museums have joined with the Anthropology Museum of Guangxi for a program of joint research focused on textiles and intangible cultural heritage policy in two northern counties of the Guangxi Zhuang Autonomous Region. Central to this new phase of work are the Nandan Baiku Yao Ecomuseum and the Sanjiang Dong Ecomuseum. Thus, while Dewhurst’s keynote was a general reflection on museum collaboration, his presentation also served to orient conferees to the specific joint AFS-CFS supported projects that gave the forum its organizational context.

The keynote address was followed by a panel discussion in which representatives from the Sanjiang Dong Ecomuseum and Nandan Baiku Yao Ecomuseum described their work and the community and organizational collaborations in which they participate (Figure 4). American participants appreciated this opportunity to learn about the innovative work of these ecomuseums first-hand and drew comparisons to various kind of community-based museums in the US. While Chinese delegates were more knowledgeable about the form that ecomuseums take in China, they also appreciated the chance to engage with the ecomuseum leaders directly in a comparative scholarly context.

It was an honor that many Beijing-based leaders in the CFS and in Chinese folklore studies overall could attend these opening events, which also included a welcoming banquet generously hosted by the CFS. This gathering was enlivened further when the leaders of the Sanjiang Dong Ecomuseum introduced both Dong flute music and toasting songs to the group. For many American delegates, this was a memorable first experience with the richness of Chinese banquet customs and the beauty of Dong music (Figure 5).

The second day of the conference was a full day featuring presentations from Chinese and American delegates. In line with the goals of the forum, the presenters described specific museum collaboration projects, using them as the basis for broader reflections on the work of museum ethnography and heritage studies today. Translation for most conference presentations was very ably done by Chen Xi (Sun Yat-sen University) and Luo Wenhong (Fudan University) (Figure 6). A number of themes emerged through the juxtaposition of presentations throughout the conference. These included: (1) the nature of museum-based ethnographic and exhibition projects in urban contexts, (2) the dynamics unique to heritage-oriented fieldwork pursued across differences of language, culture, and institutional context, (3) the place of objects and material culture studies within museum collaborations, (4) the use of exhibitions as catalysts for broader collaborations and relationship building, (5) the value of older museum collections for contemporary communities and craftspeople, (6) the place of documentary video in museum ethnography, and (7) the special importance that attaches to national folk costume in diverse museum and local cultural contexts in the current era (Figure 7).

The conference’s third day featured a morning of additional presentations followed by a special outing in which conferees visited Beijing’s Shichahai historic area to learn about cultural preservation and heritage tourism activities centered there (Figures 8-9). Participants enjoyed a hutong tour and a visit to the Drum Towner of Beijing (Gulou). While she could not attend the forum, this outing was curated by Zhang Lijun (George Mason University) and drew upon her folklore research interpreting the narrative performances of hutong tour guides (Zhang 2016, 2019). The conference concluded with a banquet, hosted by AFS and featuring Yunnan cuisine. Highpoints of this concluding gathering were many individual expressions of friendship and goodwill as well as a vigorous singing competition staged between the binational groups gathered around two large banquet tables. Heartfelt singing in Dong, Yao, Mandarin, Mongolian and English brought the seventh forum to a joyful close.

References Cited

Dewhurst, C. Kurt, and Timothy Lloyd. 2019. “The American Folklore Society-China Folklore Society Folklore and Intangible Cultural Heritage Project, 2013-2016.” Museum Anthropology Review 13 (1): 59-68.

Dewhurst, C. Kurt, and Marsha MacDowell. 2015. “Strategies for Creating and Sustaining Museum-Based International Collaborative Partnerships.” Practicing Anthropology 37 (3): 54–55.

Lloyd, Tim. 2017 “The Inside Story of the AFS China-US Project.”, accessed June 12, 2019.

MacDowell, Marsha, and Lijun Zhang, eds. 2016. 中国西南拼布 | Quilts of Southwest China. Nanning: Guangxi Museum of Nationalities. [Distributed in the United States by Indiana University Press.]

Zhang, Lijun. 2016. “Performing Locality and Identity: Rickshaw Driver, Narratives, and Tourism.” Cambridge Journal of China Studies 11 (1): 88-104.

Zhang, Lijun. 2019. “A Brief Guide to Shichahai.” Video Presentation Prepared for The Seventh Forum on China-US Folklore and Intangible Cultural Heritage: Collaborative Work in Museum Folklore and Heritage Studies, Beijing, China.


Figure 2. Figure 2. Chao Gajin welcomes delegates to the Seventh Forum on China-US Folklore and Intangible Cultural Heritage: Collaborative Work in Museum Folklore and Heritage Studies. May 19, 2019. Photograph by Jon Kay.


Figure 3. Figure 3. Gong Shiyang addresses delegates to the Seventh Forum on China-US Folklore and Intangible Cultural Heritage. May 19, 2019. Photograph by Jon Kay.

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Figure 4. Wu Dawei offers remarks on the work of the Sanjang Dong Ecomuseum during the ecomuseum panel discussion. Left to Right: Lu Chaoming, He Chun, Lan Yuanyuan, Yang Quanzhong, Wu Dawei, Luo Wenhong (translating), Jason Baird Jackson. May 19, 2019. Photograph by Jon Kay.


Figure 5. Wu Dawei performs Dong flute music at the opening banquet. May 19, 2019. Photograph by C. Kurt Dewhurst.


Figure 6. Zhang Yibing discusses the work of the Guizhou Nationalities Museum with Luo Wenhong providing English translation.. May 20, 2019. Photograph by Jon Kay.


Figure 7. Carrie Hertz discusses research related to the exhibition Dressing with Purpose. May 20, 2019. Photograph by Jon Kay.


Figure 8. Surna discusses her research on Mongol national dress. May 21, 2019. Photograph by Jon Kay.


Figure 9. Lan Yuanyuan and He Chun begin a rickshaw tour of the Shichahai neighborhood in Beijing. May 21, 2019. Photography by Jason Baird Jackson.

Looking Ahead: University Anthropology Museums Matter

With notices going out from the Program Committee this week, the American Anthropological Association’s annual meeting (November 29-December 3, 2017) is coming into focus. Notes that I am seeing on Facebook and Twitter suggest that the program will feature a lot to like. I am pleased to note that a Executive Session that colleagues and I have organized has been accepted and scheduled. If you are interested in museum anthropology or the future of university museums, I invite you to hold the day and time. We would love to see you there. Here are the details.

Looking Ahead: University Anthropology Museums Matter
Friday, December 1, 2017
8:00 AM – 9:45 AM

Session Abstract: University-based museums of anthropology, including campus museums of natural history, history, and art with anthropological programs, play a vital role not just as hubs for the work of museum anthropology but for the research, teaching, professional training, and public outreach agendas of the field as a whole. While the historical contributions of university-based museum anthropology are decisive and worthy of continued investigation, this panel aims to characterize present work viewed in institutional terms and to anticipate new developments and emerging needs in the field more broadly. Numerous campus anthropology museums have experienced leadership changes in recent years. This collective shift, as well as dramatic changes happening in the publics with which campus museums engage, suggests that now is a particularly good moment to undertake an environmental scan and in which to consider a collective agenda that is cognizant of the vexing challenges—from anthropogenic climate change to rising inequality; from resurgent xenophobia to the transformation of higher education—that anthropology museums are positioned to address. As the leaders of six key university anthropology museums, the speakers will characterize the present work and emerging goals of their institutions. Considering the changing contexts—intellectual, economic, political, technological, educational, ethical—within which museum anthropology, and anthropology more generally, is being pursued, they will also propose topics and tactics for collective work in the period ahead. While rooting their reflections in the work of their institutions, the presenters will directly address the conference theme Anthropology Matters from the distinctive vantage point of campus anthropology museums in the United States, Canada, and the United Kingdom.

Thanks go to all who supported or endorsed the session proposal, including our sponsor, the Council for Museum Anthropology. See you in Washington.


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