Category Archives: Culture

Connecting my Courses

This is that time in the semester when I am inevitably behind in my course content, racing towards the end of classes in early December: in one course I’m only in thirteenth century when I should be in the fourteenth; in another I’m in the eighteenth and I should be in the nineteenth. It’s either poor organization or too many tangents, likely both, but I’ll manage to wrap everything up somehow. Just the other night, as is my custom, I was watching an old movie on TCM and I stumbled upon an odd connection between the two very different eras I am trying to get out of, forestalling my mental departure for a little while longer. The film was Anthony Adverse (1936), a rather disjointed story about an abandoned boy who navigates the challenges and opportunities of the late eighteenth-century Atlantic world, and the connection was a foundling wheel. 

anthony-adverse-1936

In a film that shifts (laboriously) its locales from Italy to Cuba to Africa to Paris and somehow manages to incorporate both the trans-Atlantic slave trade and Napoleon, it was the foundling wheel that caught my attention. It is the mode of entry by which the cruel aristocratic husband of Anthony’s mother deposits him in a convent following her death in childbirth, just after he killed her lover (Anthony’s real father) in a duel. The convent is conveniently located in northern Italy, adjacent to the trading business of Anthony’s maternal grandfather and later foster father, but let’s not get bogged down in the narrative. It’s all about this nifty device, an invention of the thirteenth century resurrected in the eighteenth.

Connecting 2

Connecting 1

Connecting 3The evil Marquis Don Luis (Claude Rains) places little Anthony Adverse in the foundling wheel.

Two eras of dynamic demographic growth in Europe: in the former, Pope Innocent III, the very pinnacle of the very purposeful high medieval papacy, sought to discourage infanticide via exposure by offering parents an anonymous means by which to “donate” their unwanted children to the church, and the first “window of life” was installed in the Ospedale di Santo Spirito in Rome in 1204. In Omne Bonumthe absolutely wonderful English illuminated encyclopedia of the next century (a time of dramatic demographic decline), the entry for expositus (abandoned child) shows an tightly-swaddled infant being deposited at a city gate and a cleric lecturing the supposed parents, indicating a collaborative policy of church and state. Foundling wheels reappeared in the eighteenth century, when the beginnings of an “illegitimacy explosion” (the number of illegitimate children born in Europe increased from 3% of births in 1750 to 20% by 1850) prompted the establishment of foundling hospitals in nearly every major European city. The revolving barrel in which Anthony Adverse was placed would more likely have been part of a secular institution than the convent of the film in the later eighteenth century, but of course it’s Hollywood history. It looks right!

Foundling Hospital Rome

Foundling Wheel

Foundling collage

Foundlings 1-innocenti-domenico-di-michelino2

Foundling Hospital London WellcomePiranesi print of the church and hospital of Santo Spirito, Rome from the ‘Varie vedute di Roma antica e moderna‘, Rome, 1741-8, British Museum; the Foundling Wheel at Santo Spirito, Expositus illuminations from James le Palmer’s Omne Bonum, England (London), c. 1360-c. 1375, British Library MS Royal MS 6 E VI/2; “Madonna of the Foundlings” (also very wound up!) by Domenico di Michelino c. 1446, Ospedale degli Innocenti di Firenze; The London Foundling Hospital in the 18th Century, Wellcome Collection.

Appendix:  Apparently there is a limited but controversial 21st-century revival of the foundling wheel, in the guise of the much less rolling barrel- or lazy susan-ish “baby hatch” or “baby box” in several European countries–as well as Asia.


Porcelain Propaganda

I’m thinking about Russia this week for two reasons. In a year of big historical anniversaries, we have now arrived at the centenary of the Russian Revolution–which I must say is not getting much play here, or even in Russia apparently! Regardless of how it turned out in the end, this was an extremely consequential event, almost right up there with Luther’s revolutionary Reformation, which has received some serious commemoration across the globe. It is always interesting to me what we choose to remember and what we choose to forget. I’m also thinking about Russia now, because of an event this week sponsored by the Pickering House featuring Ambassador Emeritus Thomas R. Pickering, former US Ambassador to the United Nations (under President George H.W. Bush) and Russia (under President Clinton). The title of Ambassador Pickering’s Thursday night talk is Russia and the United States: Marriage, Separation, Divorce? , which sounds very timely indeed. I have to admit that I’m thinking about Russia for a third, much more materialistic reason too: I recently came upon a trove of porcelain propaganda plates from the first decade of the Soviet Union, and I’m obsessed with both the images and the idea of these “vessels”. The idea is so contradictory: porcelain and propaganda? Porcelain is for the elite, propaganda for the masses: why should these two things ever come together? Apparently there is a utilitarian reason: in the years after the Revolution and Civil War, shortages were great and opportunities for projection were few, but when the new government took over the famous Imperial Porcelain Factory it found a ready supply of blank porcelain plates. Russian artists were mobilized to adorn these “canvases” with revolutionary symbols and slogans, a dramatic departure from the Factory’s previous designs: hammers and sickles rather than gilded flowers. The designs are all so striking: some are symbolic, some folkloric, some futuristic, all vivid. Here are a few examples from the Hermitage, which is opening an exhibition next month titled The Voice of the Time. Soviet Porcelain: Art and Propaganda.

PP Red Man Hermitage

PP Red Genius “Red Man” with “All Power to the Soviets” banner, Mikhail Adamovich and Maria Kirillova, 1921; “Red Genius” with the slogan “We will Emblazon the World with the Third International”, Alisa Golenkina, 1920.

PP Star

PP Large Star with a Shief

PP Eat“The Star”, Mikhail Adamovich, 1921; “Large Star with Sheaf “, Nina Zander, Sergey Chekhonin and L.Vychegzhanin, 1921; “Who Does Not Work, Neither Will He Eat”, Maria Lebedeva, 1920.

PP Stir

PP Cup and Saucer
“Stir” Cup & Saucer, Alexandra Shchekotikhina-Pototskaya, 1920;  “A Hammer, Sickle, and Gear Wheel” Cup & Saucer, Victor Rilde, 1921-22.

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Great Wars and Ghosts

Despite my dislike for Haunted Happenings, I have to admit that the range of offerings is much more diverse and engaging than a decade or so ago, as nonprofits in Salem have entered the fray in a big way. A good example: on this Friday, Peter Manseau, the Lilly Endowment Curator of American Religious History at the Smithsonian Institution’s National Museum of American History, will be speaking about his new book, The Apparitionists: A Tale Of Phantoms, Fraud, Photography, And The Man Who Captured Lincoln’s Ghost at the Gothic Revival Chapel at Harmony Grove Cemetery. This setting seems perfect for this talk, which is co-sponsored by the Cemetery, the Salem Athenaeum, and the Salem Historical Society.

Apparitionists

The Apparitionists is about spirit photography in general and America’s first “photographer of disembodied spirits” in particular: William H. Mumler, who set up shop in Boston in 1862 after producing a dual image by accidental double exposure. He offered up an embellished story to The Liberator in November of that year: alone in the photographic saloon of Mrs. Stuart, 258 Washington Street, trying some new chemicals, and amusing himself by a taking a picture of himself which, when produced, to his great astonishment and wonder, there was on the plate not alone a picture of himself, as he supposed, but also a picture of a young woman sitting in a chair that stood by his side. He said that, while standing for this picture, he felt a peculiar sensation and tremulous motion in his right arm, and afterwards felt very much exhausted. This was all he experienced that was unusual. While looking upon the strange phenomenon (the picture of two persons upon the plate instead of one) the thought and conviction flashed upon his mind, this is the picture of a spirit. And in it he recognized the likeness of his deceased cousins, which is also said to be correct by all those who knew her. At first, Mumler disavowed any connection to the Spiritualist community which seemed to give him more credibility, as his doctored cartesdevisites of reunited husbands and wives and parents and children separated by death were much in demand. His claim was that his camera could capture these spirits, in medium-like fashion, yet he was not a medium himself.  Mumler’s time in Boston came to a close when several of his “spirits” were recognized as real live Bostonians, but he moved on to New York, where his continued success drew the attention of investigators and detractors like showman P.T. Barnum, and where he was ultimately prosecuted for “obtaining money from the public by fraud, trick, and device” in a sensational trial held in the spring of 1869, the very same year that Mary Todd Lincoln visited his studio to secure a photograph of herself and her dearly-departed husband. Mumler was acquitted due to lack of evidence, but spirit photography lived on, in America and especially in England. That’s the story for me: the survival, the hope, even after the notorious trial and all sorts of revelations about the technical process that could produce multiple images on one print.

Spirit Photography 1869

Spirit Photographs MET

Spirit Photograph Holmes MFAHarper’s Weekly, May 8, 1896; page from an album of spirit photographs by Frederick Hudson, 1872, Metropolitan Museum of Art; spirit stereoview from the collection of Oliver Wendell Holmes, 19th century, Museum of Fine Arts, Boston.

The context for that story has to be the wars–the great wars: the Civil War for America and the First World War for Britain. The collective mourning for the victims of these conflicts seemed unprecedented, unfathomable, and never ending–but of course it wasn’t. Just last week I was talking about all the crises of the fourteenth century with students in my Introduction to European History class: famine, war and plague, leaving millions dead, suddenly, languishing up there in Purgatory, without hope of salvation, unless some action was taken by the living. And suddenly the dead are everywhere: dancing, in the mirror, appearing in threes without warning at any time. Ghost stories emerged for the first time. Late medieval ghosts are often admonishing the living, to get their (spiritual) affairs in order or seize the day, whereas the spirits of the later nineteenth and early twentieth centuries seem to be conjured up for comfort only. In either case, medieval or modern, it’s more about the living than the dead. Given the long trend towards rationalism, it is difficult to understand how an essentially superstitious spiritualism would resurface in the nineteenth century, if viewed apart from the tremendous grief unleashed by the wars. All indications seem to point to the Spiritualism “conversion” of Arthur Conan Doyle, a physician as well as the creator of the ever-rational Sherlock Holmes, as occurring coincidentally with the Great War and the death of his son Kingsley: his earnest Case for Spirit Photography was first published in 1922, and was followed up by aspeaking tour across the United States which the New York Times labeled “The Second Coming of Sir Arthur”.

Spririts Medieval Getty

Spirit Photograph 3 LC 1901

Hutchinson-1922-12-14-the-case-for-spirit-photographyThe Three Living and the Three Dead from the Crohin-LaFontaine Hours, c.1480—85, Master of the Dresden Prayer Book or workshop, The J. Paul Getty Museum, Ms. 23, fols. 146v–147; A girl with three spirits, c. 1901, Library of Congress; the first edition of Arthur Conan Doyle’s The Case for Spirit Photography, 1922.


The Hanged Man

Is it just me (here in Salem) or is Tarot experiencing a major resurgence? If so, I would point to our own anxieties and its flexibility, which encourages and drives myriad interpretations and paths: the Economist kicked off the year with its annual predictions issue featuring a spread of Tarot cards suggesting a dystopian future for “Planet Trump”. Regardless of their meaning, I love visual metaphors that are enduring and flexible, or so flexible that they are enduring: reflective of a particular era’s beliefs and values time and time again. One Tarot card that seems to represent this genre well is trump XII, The Hanged Man, which can represent a state of suspension, punishment, suffering, self-sacrifice, and also a critical crossroads at which one has the opportunity to change course. In the first Tarot decks, produced in fifteenth-century Italy and France, he was simply the traitor, perhaps reflecting contemporary “shame paintings” of conspirators and criminals, who were hanged by one leg for all to see.

Hanged Man collage

Shame Paintings collageHanged Men from the Visconti-Sforza deck, c. 1428-50, Cary Collection of Playing Cards, Beinecke Rare Book and Manuscript Library, Yale University and Morgan Library & Museum ; Samuel Y. Edgerton’s CLASSIC book on pittura infamante, with one of  Andrea del Sarto’s drawings (Galleria degli Uffizi, Florence) on the cover and inside.

The hanged man crosses the alps and is presented as Le Pendu in Tarot decks produced in early modern France and Flanders in the characteristic hanging-by-one-leg pose, (sometimes with bags of coins weighing him down in reference to the ultimate traitor, Judas). It’s important to note that before the end of the eighteenth century and the publication of French occultist Antoine Court de Gébelin’s The Primitive World Analyzed and Compared with the Modern World (1773-1782), Tarot cards were merely for play. The Primitive World asserted an ancient Egyptian lineage and ascribed much more power to all of the cards, and replaced the Hanged Man dangling from a rope to Prudence in the presence of a snake. A few years after the publication of de Gébelin’s tome, Jean-Baptiste Alliette reinforced and popularized his claims and offered up a more practical approach to Tarot practice in How to Entertain Yourself with the Deck of Cards called Tarot (1785), completing its transition to an occult art. The Hanged Man reappears in the nineteenth century, looking much the same as his pre-modern form but with enhanced powers and meaning.

Tarot Pack BM

Tarot Worth BMThe Hanged Man in a Flemish Tarot deck from the eighteenth century, and Oscar Wirth’s 1889 deck, British Museum.

The troubled twentieth century was a golden age for Tarot, beginning with the deck that popularized and standardized its “divinatory meanings”: the Rider-Waite Deck, with illustrations by Pamela Coleman Smith, which was first published in 1909 and reissued in a major way in 1970. In A.E. Waite’s accompanying Pictorial Key to the Tarot, the Hanged Man is described as “a card of profound significance, but all the significance is veiled…..the face expresses deep entrancement (represented by the saintly halo), not suffering…the figure, as a whole, suggests life in suspension, but life and not death”. While Tarot meanings were widely disseminated and standardized by Rider-Waite, the archetypal images were subjected to a range of modern interpretations over the next century. Perhaps the second most influential deck of the twentieth century was the “Thoth Tarot”, a collaboration between Aleister Crowley and Lady Frieda Harris which was published in 1969, well after both artists’ deaths. Much more multidisciplinary, the Thoth Deck broke the mold and inspired decades of creative interpretations–“traditional” (whatever that means when referencing Tarot), commercial, allegorical and abstract. Several Crowley-Harris paintings, the Hanged Men among them, were exhibited at the Venice Biennale in 2013, which I think began this current preoccupation with Tarot. There have been several Tarot exhibitions over the past few years, encompassing everything from emblematic installations to hooked rugs, as the Tarot cards are “reimagined” over and over again. Right here in Salem, photographs from Jim Bostick’s  “Salem Arcanum” Tarot series, featuring a Hanged Man who seems both traditional and modern and definitely illustrates “life in suspension”, are currently on view in the October exhibition at the Mercy Tavern.

Hanged Man 1909

Hanged Man Crowley-Harris

Hanged Men collage2

HWT collage

Hanged Man Woodcut

Minimalist Tarot

SONY DSC

A century of Hanged Men: Pamela Coleman Smith, from the Rider-Waite deck, 1909; Aleister Crowley and Lady Frieda Harris, 1969; Dürer & Bruegel Hanged Men by Giocinto Gaudenzi, 1989, and Pietro Alligo & Guido Zibordi Marchesi, 2003 accessed from this amazing site which showcases Tarot through the ages; the Housewives Tarot by Jude Buffum and Paul Kepple for Quirk Books, 2003; Woodcut @ HorseAndHair, 2013; photographs by Ayla El-Moussa for 25th Century, 2016; and Jim Bostick of Salem, 2017.


Bewitched Girls and Seafaring Boys

These days I don’t have much time to read fiction in general, and I tend to avoid novels set in Salem in particular, but I’m always on the lookout for later nineteenth and early twentieth-century novels with alluring covers as part of my ever-increasing, very random Salem collection of material objects. My interest is more cultural than literary, and two trends are immediately apparent when you examine a range of Salem titles dating from the first half of the twentieth century: the girls are somehow entangled in the Witch Trials, and the boys are off to sea. I can’t imagine a more distinct gender division–and while the accused/entrapped/bewitched girls continue into the later twentieth century and later, the seafaring boys disappear. Here we have a YA literary illustration of the rise and dominance of Witch City. I think it all starts with the 1842 publication of Ebeneezer Wheelwright’s The Salem Belle: A Tale of 1692, which has recently been revisited, reissued and revealed: as source material for Hawthorne’s Scarlet Letter. 

Salem fiction collage

And after Salem Belle: Ye Lyttle Salem Maid: a Story of Witchcraft (1898) by Pauline Bradford Mackie, Lucy Foster Madison’s Maid of Salem Town (1906), Dulcibel by Henry Peterson (1907), and Frederick Sterling’s A Fair Witch (1911), and others—most were popular and reprinted continuously in the first decades of the nineteenth century. This is a 1934 edition which illustrates the type of covers I crave almost perfectly.

Fictional Salem Maid of Salem Towne

One novel from this era that doesn’t quite fit into the endangered-Salem-maid category is Esther Forbes’ Mirror for Witches, which was first published in 1928 and was seldom out of print for the rest of the century. With its provocative woodcut illustrations by Robert Gibbings and its seventeenth-century “voice” (of a girl who witnessed her parents’ burning for witchcraft before she came to Salem), this tale is pretty graphic in more ways than one: the New York Times assessed it as a “strange, eerie book” and a “unique achievement”. It’s hard to believe that Forbes was also the author of Johnny Tremaine!

Mirror collage

Salem Fiction Mirror for Witches 1928

Plots get lot more modernly romantic as the twentieth century progresses, of course, resulting in novels like Mildred Reid’s The Devil’s Handmaidens (1951), in which Puritan maiden Hope Farrell is betrothed to a wealthy Salem magistrate when the object of her affection, handsome young sailor Dan Marston, is captured by slave traders on one of his annual voyages. When he returns eventually, she confesses her love for him but maintains that “a Godly maiden does not break a troth”, and heartbroken Dan yields to the wanton wiles of a certain Submit Tibby (I kid you not). Meanwhile, all hell breaks loose when the Salem Village girls start their fits, and Hope’s own mother is drawn into their net. It’s all there on the cover, how could I resist it? A least we have a little maritime history here. A romantic rivalry also fuels the plot of John Jenning’s The Salem Frigate (1946) which moves the setting up to the Salem’s golden age. The covers below (hardcover and paperback) are a little deceiving: we’re in the realm of men now.

Salem Fiction Devils

Salem Frigate collage

The realm of men (or boys) generally necessitates a wartime setting for Salem novels: the Salem Frigate was set primarily during the War of 1812, and a series of adventurous Salem boys books from earlier in the century featured the American Revolution: The Armed Ship America; or When we Sailed from Salem (1900) was part of James Otis’s Boy’s Own Series, A Patriot Lad of Old Salem (1925) was one volume in a series of Patriot Lads books written by Russell Gordon Carter. Mildred Flagg’s A Boy of Salem (1939), a companion to the author’s Plymouth Maid, is set in the time of seventeenth-century settlement, not that of the later trials. All these Salem boys have a great deal of freedom of mobility: they face the frontier and trials which are largely self-imposed, in stark contrast to those of their fictional female counterparts who were confined to the suffocating world of Salem, 1692.

boys fiction collage


Posters (and More) @ the PEM

In my recent post on the Phillips Library, I deliberately excluded any commentary on the Peabody Essex Museum, but most of the commenters did not. Any large expansive institution inserting and asserting itself in the midst of a small city like Salem is going to incur a lot of commentary, and the Peabody Essex Museum is not an exception. I wanted my post to focus on Salem’s material heritage, so I excluded its enveloping institution, but in fact my feelings towards the Peabody Essex are mixed. I understand that in order to be successful, the 1992 merger of the former Essex Institute and the Peabody Museum of Salem had to result in a completely new museum, rather than a Frankenstein-esque amalgamation of the two former institutions. That has happened: the Peabody Essex is new, and dynamic, and thriving. I do miss the dusty Essex Institute a bit, just because I like those sorts of institutions, and I think Salem needs a historical society/museum run by professionals for passion and preservation, rather than profit. But I know it is never coming back. However, its archive, the Phillips Museum, must come back. And meanwhile, the Peabody Essex is here, and expanding like a force of nature: one must embrace it. I appreciate many things about the PEM: its collections, its community programming, even its shop. It is a constant resource for me as both a curious individual and a teacher. But just as I want to see more of its historical records, I want to see more of its collections–and it seems to me that the showcase, display, and interpretation of the PEM’s permanent collections are deemed secondary to the mounting of blockbuster exhibitions time and time again: DRESSES, HATS, SHOES. The first great expansion of the relatively new PEM over a decade ago was explained in terms of the need to have more exhibition space to display the Museum’s collections, as is its current project, but in the interim we have seen lots of DRESSES, HATS and SHOES (and several months of McIntire and Gould, to be fair).

At present, the PEM has two blockbuster exhibitions on view coincidentally: the summer-long exhibition Ocean Liners: Glamour, Speed and Style and It’s Alive, a showcase of classic horror and science fiction movie posters from the collection of Kirk Hammett. When I first heard about both, I thought, oh no, posters and posters taking up precious gallery space (away from the permanent collections): ephemera. But I have visited Ocean Liners several times over the summer and I think it comes very close to the “glocal” vision first expressed at the time of the merger of the Essex Institute and Peabody Museum: local history with an enhanced global context. It is maritime history ramped up several notches, encompassing art, history, culture, and style. There are posters, of course, but wow, several of them speak volumes in terms of their impact and message. It’s Alive just seems like a collection of movie posters to me, not really an exhibition, but if I were a curator at the PEM with October hordes passing by my door, I wouldn’t have turned them down either!

PEM ExhibitionsPortholes and eyes at the PEM.

PEM Exhibitions 3

PEM Exhibitions 4

PEM Clyde

PEM Exhibition LinersPEM Exhibitions 7

PEM Exhibitions 5

PEM Murals

PEM Fashion

PEM Luggage

PEM Exhibitions 6

PEM Exhibitions 2

PEM Enlist

PEM Enlist LOCJust a few items from Ocean Liners, which also includes some amazing ship models of which I don’t seem to be able to take a good photograph. Stanley Spencer’s Shipbuilders on the Clyde: Riveters (1941) is amazing! The panel from the Titanic’s sister ship Olympic is displayed in full majesty, altar-style, in the midst of renderings from other pre-World War I ships–this was an era in which the interiors were certainly not streamlined. I never knew there was Titanic “recreation diorama” for tourists just a couple of years after the disaster! This Fred Spear Enlist poster from 1915, showing victims of the Lusitania sinking, really stopped me in my tracks–the last image is from the Library of Congress. 

PEM EX CATS

PEM EX Wallpaper

PEM Exhibitions KarloffMy favorite posters from It’s Alive, on either side of some very atmospheric wallpaper.


Destination Tamworth

Even though I previously, and unjustly, relegated New Hampshire to the status of “drive-through” state, it doesn’t mean that I never stopped in its midst. I brake for historical markers, and I’m pretty certain that New Hampshire has more markers than all of the other New England states combined—and not just to dead white men like Mr. Webster below. All sorts of events, institutions and individuals are memorialized by green road-side Bicentennial markers: combined with the historical societies which seem to be located in nearly every New Hampshire town, they are a testament to a state that takes its history seriously. This earnest presentation is refreshing, frankly, especially when contrasted with Salem’s more cynical commercialization of just one aspect of its more varied past: history for history’s sake rather than for profit. Driving northwesterly across the state to the Lakes Region, I wanted to stop at each and every historical society, but I was pressed for time: I did stop at many markers.

NH Marker Webster

Many people are drawn to New Hampshire for its mountains and lakes, but these attractions are secondary to me: if you’ve spent any time at all on this blog you will have noticed my preference for the built landscape! So even though I had a prominent lakes/mountain destination last weekend, I became much more fixated on a town nestled between the two: Tamworth, established in 1766. Tamworth has everything: a picture-perfect town center, a pedigreed summer theater (the Barnstormers), a museum dedicated to life and work of  two country doctors (The Remick Country Doctor Museum & Farm) a presidential (Grover Cleveland) summer house, a babbling brook (the Swift River), a farm-to-table restaurant and grocer (The Lyceum), a general store (the Other Store), an amazing foundational edifice named Ordination Rock, a shiny-new distillery (Tamworth Distilling), and an inn (Highland House) built by a Salem sea captain! I’d love to have a summer house here (if I can convince my husband that it is possible to live more than a half-mile from the ocean and still be happy, a big if).

Tamworth Library

Tamworth House

Tamworth House 3

Tamworth Sign

Tamworth Barnstormers

Tamworth Poster Barnstormers

Tamworth Remick Museum

Tamworth Remick Barns

Tamworth Remick House

Tamworth Livestock

Tamworth Cow

Tamworth Brook

Tamworth Lyceum

Tamworth Poster

Tamworth Concert

Tamworth Distilling

Tamworth Brandy Sights & happenings of Tamworth: the Library, Barnstormers Theater, Remick Museum +Buildings+”Inhabitants”, Tamworth Lyceum, Sunday concert, Tamworth Distilling & Mercantile.

Given its heritage, of course Tamworth also has a historical society, recently re-christened (as you can see below) the Tamworth History Center. We found it open and bustling, with volunteers within eager to tell us about the town and the Center, which features revolving exhibits in its two ground-floor rooms: currently the early history of the Barnstormers is on, along with a very comprehensive genealogical exhibition on one of Tamworth’s prominent families. There is a dual preservation/presentation mission at present: focused continually on the town’s heritage as well as on the ongoing restoration of the Center’s c. 1830 headquarters. I enjoyed the exhibits immensely, but became a bit distracted by the untouched-for-decades attractions of the house’s central hallway! When restoration is complete, the house will not feature the traditional period rooms; instead it will serve as a forum, or center, for “the many stories that have made Tamworth unique, from 1766 onwards”. I want to hear more.

Tamworth History Center

Tamworth collage

Tamworth Exhibit

Tamworth HC

Tamworth HC2 Inside the evolving Tamworth History Center above; another visual presentation of Tamworth’s past—and present.

Tamworth PC


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