History Re-Experienced: Implementing Mixed Reality Systems into Historic House Museums

As immersive technologies have become ubiquitous today, traditional museums are finding success augmenting existing exhibits to increase visitors’ satisfaction. However, due to the immutable nature of house museums, and their tendency to place visitors in direct contact with historical artifacts, museum managers are seeking original approaches to cultural preservation. Implementing mixed reality systems into historic house museums is one such approach. The goal of this study is to develop and test a conceptual matrix that guides how designers use the affordances of mixed reality systems to create experiences that align with the range of historical narratives found in house museums. Experiences that can contribute to improving visitors’ satisfaction, self-interpretation, and understanding of the homeowner’s life and the community within which they lived. Building on human-centered design methods, the researcher developed and tested a prototype of an augmented reality (AR) mobile application centered on the Pope House Museum in Raleigh, North Carolina. The outcome of the research suggests house museum visitors should have agency in deciding the lens through which they experience the variety of historical narratives present in the home.

Memorializing Dinah and Reckoning with Enslavement

Inequality in Bronze is a two-year project (2018–20) reckoning with the history of slavery at Stenton, a plantation house museum in Philadelphia, by commissioning a new memorial to Dinah, a woman enslaved at the property in the mid-1700s. Drawing on data collected throughout the project, this article argues that historic house museums need to move from “community participation” to “community integration” in their efforts to forefront racial equity. This article asks how we can redress centuries of erasure and the absence of Black lives at historic sites. It offers points of consideration for other historic house museums contemplating similar projects as the collective work to address the legacies of American enslavement continues.

Sense of the past: historic house museums in Toronto, Canada, as forms of an urban heterotopia

Historic house museums allow for reconceptualization of the meaning of tangible objects around us. We establish this new relationship with materiality through our sensory bodies. We conceive of ourselves differently and allow ourselves to move and behave in ways that are not acceptable in the world outside of the museum. We perform our new selves with permission granted by the sense of place that cannot be understood other than through embodied experience–of things, of selves, of the environment that brings it all together. In the coming together of all these elements in the immediate, intimate present, the notion of the past is defined as cultural heritage as mediated through the historic house museum curatorial work and space. I approach historic house museums as socially created and lived kinds of spatiality and sites of social practices and focus on the experiences of people that spend considerable amounts of time there–the museum staff. As a researcher, I have inserted myself within the environment of a historic house museum and attempted to open it to social inquiry through various ways of being within it–observing, writing, interviewing, interacting, sensing, entering it and leaving it. I have carried out a form of phenomenological ethnography, which included a two-year autoethnographic study at the Mackenzie House Museum, in Toronto, Canada, where I volunteered in the position of an interpreter and a historic cook; 24 participant observation visits to other historic house museums in Toronto; and 13 in-depth unstructured interviews with museum staff from various historic house museum sites in the city. The three methods addressed the key conceptual clusters–emplacement, materiality, and performance, which form three analytical chapters of the dissertation. The dissertation positions historic house museums as forms of heterotopia that function as contestations of the accepted spatial, social, and temporal norms within an urban environment. These museums come forth as attempted reconstructions of anthropological places, in the form of domestic sites that assert significance of material manifestations of familial relations and historical heritage. These sites are immersive environments bridge the gap in the current experience of body, time, and space.

Sense of the past: historic house museums in Toronto, Canada, as forms of an urban heterotopia

Historic house museums allow for reconceptualization of the meaning of tangible objects around us. We establish this new relationship with materiality through our sensory bodies. We conceive of ourselves differently and allow ourselves to move and behave in ways that are not acceptable in the world outside of the museum. We perform our new selves with permission granted by the sense of place that cannot be understood other than through embodied experience–of things, of selves, of the environment that brings it all together. In the coming together of all these elements in the immediate, intimate present, the notion of the past is defined as cultural heritage as mediated through the historic house museum curatorial work and space. I approach historic house museums as socially created and lived kinds of spatiality and sites of social practices and focus on the experiences of people that spend considerable amounts of time there–the museum staff. As a researcher, I have inserted myself within the environment of a historic house museum and attempted to open it to social inquiry through various ways of being within it–observing, writing, interviewing, interacting, sensing, entering it and leaving it. I have carried out a form of phenomenological ethnography, which included a two-year autoethnographic study at the Mackenzie House Museum, in Toronto, Canada, where I volunteered in the position of an interpreter and a historic cook; 24 participant observation visits to other historic house museums in Toronto; and 13 in-depth unstructured interviews with museum staff from various historic house museum sites in the city. The three methods addressed the key conceptual clusters–emplacement, materiality, and performance, which form three analytical chapters of the dissertation. The dissertation positions historic house museums as forms of heterotopia that function as contestations of the accepted spatial, social, and temporal norms within an urban environment. These museums come forth as attempted reconstructions of anthropological places, in the form of domestic sites that assert significance of material manifestations of familial relations and historical heritage. These sites are immersive environments bridge the gap in the current experience of body, time, and space.

Did They Really Wear That? Authenticity and the Construction of Historical Dress-ups

An experimental archeology framework was used to examine the construction of historical dress-ups at a selection of historic house museums in the southwest of England. Of the twenty properties within the study area, thirteen were found to have dress-up installations with volunteers most commonly constructing the garments. Forty-eight dress-ups from six properties were then selected for further investigation. All of these garments were found to have made only limited reference to archeological and historical evidence in their construction. This then distorted their ability to authentically represent clothing from the past. Using these results, the challenges surrounding historical dress-ups will be explored and a new set of practical guidelines for their construction will be proposed.

Telling the Truth in Historic Houses: How Substitutes Can Be Authentic

Many historic house museums are a hotchpotch of architectural styles, furnishing, and fittings, reflecting the tastes and financial situations of generations of owners, and therefore rarely entirely “genuine” or complete. A few examples have been “frozen” at a point in time and remain an unchanging representation of the lives of the last owners, while others are carefully constructed art installations or pieces of theater. And yet, over centuries, museums have cultivated an aura of authenticity which leads visitors to assume that what we show them is “the real thing,” even if the evidence in front of them suggests the opposite. This case study explores two questions: by allowing historic house visitors to believe that what they are seeing is original (when it is not), are we jeopardizing a relationship based on trust? And conversely, will revealing the truth destroy the aura of realism that attracts our audiences in the first place?

Constructions of Authenticity at Scottish Historic House Museums

This study investigates how authenticity is perceived and negotiated by curators at a selection of Scottish historic house museums (HHMs). Many HHMs are preserved so as to recreate the dwellings of remarkable historical personalities, thus showcasing a unique blend of period artifacts, replicas, and original objects once in the possession of their inhabitants. Focusing on three different case studies, this research investigates how these authentic museum objects are displayed to and interpreted for the public; how relevant their authenticity is from a curatorial perspective; what are the factors influencing curatorial perceptions of authenticity; and how (or, if) HHMs help visitors negotiating the inauthenticity of replicas and period objects displayed onsite. While most studies have examined constructions of authenticity at tourism sites and in terms of their impact on consumers’ behavior, this work aims to shed light on how museum professionals conceive of authenticity within the under-researched context of HHMs, by discussing the outcomes of interviews with curators at the Robert Burns Birthplace Museum and Cottage (Alloway), Broughton House (Kirkcudbright), and Ellisland Farm (Auldgirth).