The Civil War began with the lowering of a tattered 33-star flag from Fort Sumter in 1861 after which tattered flags defined, symbolized and memorialized the bravery, sacrifices and experiences of its participants on both sides for at least a half century—and likely much longer. There is no more powerful symbol of both commitment and conflict, and no more inspirational object. After surrenduring the Fort on April 12, Major Robert Anderson brought the Sumter storm flag with him to New York City, where it became the focus of a patriotic rally just a week later and then was put on a tour of northern cities to raise funds and rally troops. Almost exactly four years later and after the Confederate surrender of the fort, then Brevet Major-General Anderson returned to Charleston to raise the flag in a momentous ceremony that was overshadowed unfortunately by the assassination of President Lincoln. And in the interim, many flags were reduced to tatters and fragments.
Flag fallout: Edwin Francis Church painted several different versions of Our Banner in the Sky (Fine Art Museums of San Franciso, above), inspired by the tattered flag of Ft. Sumter. Commercial adaptations were printed, along with other Remember Fort Sumter! ephemeral images. Library of Congress.
Ever since I first saw the striking photograph of Sgt. William Carney of the Massachusetts 54th bearing the standard he rescued from the bloody battle of Fort Wagner in 1863 in Luis Emilio’s Brave Black Regiment I have been struck by the visual poignancy of the tattered flag. He just wouldn’t let that flag go, and consequently he became the first African-American recipient of the Medal of Honor in 1900. Just a few years later, Sargeant Samuel Hendrickson Smith bore the colors of the storied 8th Massachusetts in a Salem parade: he suffered permanent damage to his sight, hearing, and speech during the War but lived until 1910.
Newspaper drawing of Sergeant Carney holding the American flag during the battle at Fort Wagner: from an article in the Boston Journal, “Hero of Fort Wagner: Tale of Color Bearer William H. Carney,” published on December 29, 1898; Sgt. Samuel Hendrickson Smith of Salem and the 8th and 19th Massachusetts Regiments, 1905.
It’s easy to grasp the symbolic importance of the tattered flag image, during the Civil War and all wars really, but I never realized it was a distinct photographic genre until fairly recently. The enormous popularity of the cartedevisite, the new photographic technology of the mid 19th century, accounts for many images of flags and flag bearers. Louis-Désiré Blanquart-Evrard had invented albumen printing, in which a negative photograph was printed on paper coated with egg whites (albumen) and mounted on thick cardstock, in the 1850s, resulting in a new mass media with expanded access to photographic images. The Fort Sumter flag tour could be expanded by degrees, and remembrance of individual, regimental, state and national service and sacrifice recorded for posterity. Tattered flags became “relics” of the war, both in the hands of their bearers and simply standing there in their distressed state. Here are a few of my favorite images among the collection of “Tattered Flag CDVs” (actually the their preferred term is “battle-torn”) at the Library of Congress:
19th Massachusetts; 7th Connecticut; 4th New Hampshire; 44th New York; 30th Ohio; 21st Mississippi, Library of Congress.
The images above were public: I’m wondering if war-torn flags confiscated during battles were also made so. The American Civil War Museum has a large collection of confederate flags captured by Union soldiers and the National Archives has an inventory entitled “Records of Rebel Flags Captured by Union Troops after April 19, 1861” (RG 94). Every state historical society or museum or state house has a collection of war-torn flags, “brought home” during or after (sometimes well after) the war. Sometimes there is just an assemblage of scraps and threads, or perhaps just a material outline of what is sometimes referred to as a “ghost” flag: and like any ghost, it is haunting.
Flag of an unidentified unit. Captured at the battle of the Wilderness, Virginia, May 12, 1864 by Lt. Benjamin Y. Draper, 1st Delaware Infantry and scraps of a confederate flag confiscated (and divided) during the occupation of Richmond by troops from Springfield, Massachuesetts, American Civil War Museum. Remnants of the 95th Pennsylvania and 1st Massachusetts flags, Cowan’s Auctions and Morphy Auctions.
The ConcordMuseum has been one of my favorite local history museums for some time, but I haven’t been there since the completion of a major expansion and reinterpretation initiative during the Covid years. Late last week I found myself with some free time and so off to Concord I went. I was impressed with the update, but just like the last time I visited, I could only really see the Concord Museum through the prism of a missing Salem Museum: I walked through the exhibits, which manage to be both chronological and thematic, sweeping yet very focused, thinking: Concord had this, but Salem had more of this, and also that! Salem did that first! OMG I can imagine a perfect Salem exhibit just like this Concord one, just change the names. And ultimately: can’t Salem just copy Concord? Why can’t Salem have a Concord Museum? This is really not fair to the Concord Museum, which should be viewed on its own merits rather than comparatively, but lately (well, not so lately) I’ve become obsessed with the idea of a comprehensive Salem Museum which lays out ALL of Salem’s history in a chronological yet thematic, sweeping yet focused way: from the seventeenth through the twenty-first century, first encounters to Covid. It should be accessible and inclusive in every way, downtown of course, and it must be a collaboration between the City and the Peabody Essex Museum, because the latter possesses the greater part of Salem’s history in textual and material form. Really lately, I’ve come to think of Salem as experiencing an invasion of the body snatchers scenario, in which all of its authentic history has been detached to another town, only to be replaced by stories that are not its own: real pirates from Cape Cod, vampires who could be from anywhere and everywhere. Can’t we tell the real story, and the whole story?
So, with apologies to the Concord Museum, I’m turning it into a sort of template while also (I hope!) presenting its exhibits in some interpretive and topical detail. The museum lays out an essentially chronological view of Concord’s history, while first identifying Concord’s most prominent historical role, as a center of the emerging American Revolution, and both acknowledging and examining its regional indigenous history. Then we stroll though Concord’s history, which is told through both texts and objects, and lots of visual clues asking us to look closely.
Indigenous regions & English plantations: the Concord Museum explores the land negotiations in detail.[Salem also posseses a 17th century land-transfer document, held at City Hall. The 1686 “Original Indian Deed” of Frank Cousin’s photograph below features many more signature marks of Native Americans, testifying to a more complicated negotiation? I don’t really know: it’s not part of Salem’s public history.]
“Original Indian Deed” at Salem City Hall, c. 1890, Frank Cousins Collection at the Phillips Library of the Peabody Essex Museum via Digital Commonwealth.
You walk through the Concord Museum viewing exhibits in chronological order, but there are necessary tangents, and the biggest stand-alone exhibit is devoted to the events of one day: April 19, 1775. This is a new permanent exhibit, and it utilizes all the latest technology of visual storytelling while at same time focusing on the personal experiences of those involved. The famous Doolittle images, rendered dynamic, rim the perimeter of the exhibition room and a large digital map illustrates the events of the day. There’s a lot of movement in this room! We also hear from some of the participants and see the texts and objects which highlight their experience. How does one get ready for a Revolution? How does war affect daily life?
[Obviously, in a Salem Museum, one permanent exhibit would have to be devoted to the Witch Trials: interpreted not only as a story but as a collective and contextual experience. Apart from 1692, Salem should be paying a lot more attention to its Revolutionary role(s): not just Leslie’s Retreat, but also its brief role as a provincial capital and those of all of its privateers! Real Salem privateers.]
There is a continuous emphasis on how individuals experienced and shaped their world in the Museum’s exhibits, encompassing both big events, pressing issues, and daily life. We learn about the African-American experience in Concord through both official documents and the lives of two black families in town: the Garrisons and the Dugans, whose members were acquainted with both enslavement and freedom. Thomas Dugan’s probate inventory is posted, alongside a display of the possessions listed thereon. Concord’s dynamic abolitionist movement is another window into the institution of slavery, but it is not the only one. As would certainly be the case with a Salem presentation, abolition provides an opportunity to showcase female agency, and the Museum’s exhibits do not disappoint. But again, all I could think of was: Salem’s Female Anti-Slavery Society predates Concord’s Ladies’ Anti-Slavery Society by several years, AND it was desegregated because it was an extension of the first female abolitionist society in Salem, which was founded by African-American women.
The Museum’s exhibits on slavery and abolition: Mary Merrick Brooks was a particularly active member of the Ladies’ Anti-Slavery Society, and because her husband did not support its efforts, she sold her own tea cakes; “potholder quilts” were made up of squares like this one, which were also sold at Ladies’ Anti-Slavery Fairs in Concord (as well as Salem).
[The Histories of Slavery and Abolition illustrate the Salem problem really well, as there has been lots of research into both over the past few years by several institutions, including the Salem Maritime National Historic Site, the Peabody Essex Museum, and Hamilton Hall. But their efforts are all SILOED, and this prevents the diffusion of a comprehensive history of both to residents and visitors alike. Salem Maritime has developed walking tours and a research guide into African-American history in Essex County, the PEM is currently exhibiting an examination of school desegregation in Salem, and Hamilton Hall has had lots of materials and texts pertaining to the Remond Family on its website for several years, but are all these resources really getting out there? A common space and place for historical collaboration and exhibition would amplify all of these efforts considerably. We have so much information, from Salem’s 1754 Slave Census entry (below), to the recently-rediscovered 1810 Census for Salem, to the digitized records of the Salem Female Anti-Slavery Society (credit to the PEM’s Phillips Library for getting both the Census and the SFASS records out there), to the abolition petitions digitized by Harvard: but it’s not being used to tell a cohesive and comprehensive story! The Concord Museum has an Uncle Tom statue which once belong to Henry David Thoreau, but the Salem Museum could display an Uncle Tom’s Cabin card game manufactured by the Ives Brothers in 1852.]
There were 83 enslaved persons in Salem in 1754 according to the Massachusetts Slave Census of that year.
Like Salem, Concord has many heritage sites, so I imagine the Concord Museum serves as an orientation center from which people can go on to visit the Alcott’s Orchard House, Minute Man National Historical Park, or Walden Pond (among other places!) The Museum has reproduced Ralph Waldo Emerson’s parlor—while the actual room is just across the way–and utilized digital technology to enhance its interpretation. There’s also a great exhibit on Henry David Thoreau, but Louisa May Alcott and Nathaniel Hawthorne seem a bit short-changed—maybe there’s an evolving emphasis? A Salem Museum would have a host of public intellectuals to juggle as well. Lots of material objects “made in Concord” or purchased in Concord and we also get to learn about the town’s conspicuous visitors—some of whom stayed at the famous Old Middlesex Hotel. [it would be so much fun to research an exhibition on who stayed at Salem’s equally famous Essex House.]
Details from the Concord Museum’s Emerson and Thoreau rooms—the star is one of several placed by Concord antiquarian Cummings E. Davis, whose collection is essentially the foundation of the Museum, along a trail in Walden Woods to lead people to Thoreau’s cabin. Loved this image of the Old Middlesex Hotel which seems to have played a hospitality role similar to that of the Essex House in Salem, below (an 1880 photograph).
I’m skipping over a lot, as there was a lot to see, so you’ll have to go to the Museum yourself, but I did want to mention its engagement with Concord’s storied history as well as the documented past. Concord is a famous place, just like Salem, and so there is an obligation not only to present the past but also to address how the past has been presented, to take on “Paul Revere’s Ride” as well as April 19th. I really liked how the Museum presented the process of commemorating the Battles of Lexington and Concord a hundred years later, chiefly through the commission of Daniel Chester French’s Minute Man statue. A photograph of a group of disenfranchised Concord women surrounding the statue at its unveiling on April 19, 1875 makes a big statement, especially as Louisa May Alcott, present on that day, later noted that women could not march in the grand parade unescorted or even sit in the stands to listen to speeches of the day (maybe this was a blessing).
This weekend is the annual commemoration/celebration of Leslie’s Retreat, a pre-Revolutionary event which could have marked the beginning of the American Revolution, if not for the patience, restraint, and diplomacy of participants on both sides, and one man in particular. On February 26, 1775, British Lieutenant Colonel Alexander Leslie and 240 soldiers of the 64th Regiment, acting upon the orders of General Thomas Gage, landed in Marblehead and began marching to Salem in pursuit of a rumored store of cannon. This was a Sunday, and thus “the Sabbath was disturbed” in both Marblehead and Salem, as patriots from the former town rode ahead and warned residents of the latter. When the British arrived, a stand-off ensued between the assembled crowd and the soldiers, during which the drawbridge across the North River was raised, enabling the not-so-secret cannon on the other side to be carried on field carriages out of town. A frustrated Colonel Leslie was allowed to march his troops across the bridge after the cannon had left the scene, therefore fulfilling his orders from General Gage. Then he and his troops retreated back to Marblehead and their ship, and sailed back to Boston. Things were a little hotter than I am depicting in this brief summary, but fortunately cooler heads prevailed, among them that of the Reverend Thomas Barnard Jr., the minister of Salem’s North Church, which was very much in the thick of things. I’m going to let Edwin Monroe Bacon, author of Historic Pilgrimages in New England (1898) set the scene.
A profile portrait of the Reverend Thomas Barnard Jr. (1748-1814) which looks quite similar to that of his father, the Reverend Thomas Barnard Sr. (1716-1776), above, Skinner Auctions.
I like this description because it conveys a sense of place. Just three years earlier, the North Church had separated from Salem’s First Church and constructed its first meeting house on the corner of Lynde and North Streets, not far from the river and the bridge (and the cannon). Reverend Barnard Jr., the peacemaker of “Leslie’s Retreat,” was actually the cause of the schism: his appointment following his father’s illness divided the congregation. As we can read above, the British soldiers marched past the “old First Church” in Town House Square towards the North Church, where a large crowd had assembled along with their young pastor, whose “counsel prevailed” that late afternoon. This North Church was ephemeral, only in service until 1835 when the congregation built a new and fashionable Gothic Revival meeting house on Essex Street, which became the present First Church after the schism was ended in 1923. The annual commemorations of Leslie’s Retreat take place in and around this church, with good reason, but I wish the old North Church was still standing: its clearly Colonial stature could lend some contemporary ambiance to the proceedings. But it is long gone, replaced first by a grand Victorian house, and then by the parking lot of the adjacent Methodist Church. But what happened to its clock?
“First Meeting House of North Church” by Thomas Davidson (not sure of source, likely the Phillips Library of the Peabody Essex Museum, but I found it in the November 23, 1942 issue of Life Magazine); George Francis Dow, Old Wood Engravings, Views and Buildings of Essex County (1908): with caption: “The North Meeting House, Salem, Built in 1772 at what is now the Corner of North and Lynde Streets, Abandoned for Religious Purposes in 1835 and taken down about 1860. Engraved in 1873 after a Drawing made by Dr. George A. Perkins.” Frank Cousins photograph of Lynde and North Streets, 1890s, Phillips Library, Peabody Essex Museum via Digital Commonwealth.
BELOW: Before Salem became Witch-central, Leslie’s Retreat was THE big historic story, especially for children, so there’s several YA books which feature it. I was trying to get that sense of place, running-through-the-snow-on-a- cold-winter-afternoon-through-close-Colonial-streets perspective in this post, and these illustrations by Lynn Ward from Jean Fritz’s Early Thunder (1967) come close. My favorite contemporary account of Leslie’s Retreat is actually from a boy, Samuel Gray, which is recounted in this post from J.L. Bell’s wonderful blog, Boston 1775. While you’re there, you should read all of Bell’s posts on Leslie’s Retreat as he is the absolute authority (and he doesn’t quite trust all of Gray’s details).
Illustrations by Lynn Ward from Jean Fritz’s Early Thunder (1967), set in Salem in 1774-1775.
I love commemorations: I have posted about them often here, particularly at the beginning of a new year like 2020, during which the long-planned commemorations (of the achievement of women’s suffrage, the Mayflower voyage, and the bicentennial of the state of Maine) didn’t quite go off as planned, obviously. As I spend much of my time thinking about the past, I relish any moment in which a more collective present is so engaged. In four years’ time, Salem is going to be thrust into a big commemorative year, even bigger than 2020 and hopefully more celebratory and reflective: 2026 will mark the 250th Anniversary of the beginning of the American Revolution and the 400th anniversary of the first European settlement in Salem. Revolution250 has been planning the regional observance of the Revolutionary anniversary for quite some time in a collaborative and dynamic manner, because “commemorations bring people together.” I think there is some Salem participation in this effort, but I’m really not sure. I’m even less sure about what is being planned for Salem’s 400th anniversary: when I look at the organizing that has been going on in two other cities facing big anniversaries, Portsmouth and Gloucester, I see much more organization than is in evidence here in Salem, but then again these cities’ 400th anniversaries are next year so they better have their acts together! Salem certainly has time, but from what foundation and inspiration will it proceed? Who is in charge and who is involved? What will “Salem 400” entail and hope to achieve? I google that term from time to time but all I get is this. Without a professional historical society or heritage commission to shepherd such an initiative, there is no doubt that the 400th anniversary of Salem’s founding will be a much more “top-down” initiative than that of its sister cities, or even its own Tercentenary, which inspired a multi-layered calendar of commemorative events and expressions, including a parade of 10,000 participants, pageants and performances, musters and medals, open houses, bonfires, and headlines in national newspapers.
Official Tercentenary Program, 1926: you can see some great photographs of the events here.
I can’t imagine 10,000 people turning out for a Quadricentennial parade in 2026! The past century has transformed history into a product in Salem, something to be exploited rather than contemplated or celebrated. A singular focus on 1692 seems to have deadened the city’s interest in nearly everything else, save for the occasional nod to the military or the marginalized. I’m not sure how anyone can engage in history in Salem, save for nostalgic facebook postings. The few references to plans and goals for 2026 seem to acknowledge this by emphasizing places over people, and the present over the past: foremost among them is Mayor Kimberley Driscoll’s “SignatureParksInitiative,” which is “focused on planning and carrying out improvements and preservation work in six of Salem’s busiest and most beloved public parks and open spaces, ensuring that they will remain available and enjoyable for future generations to come: Forest River Park, Palmer Cover Park, Pioneer Village, Salem Common, Salem Willows and Winter Island.” Certainly this initiative is welcome, and will be beneficial to Salem’s residents (as will more trees, also a part of “quadricentennial planning”) but is it commemorative? Is it engaging, inspiring, and challenging the public, as opposed to simply providing for them? Maybe it is for some, or even many, but not for me: I want more history—and more humanity—in my quadricentenary. Compare Mayor Driscoll’s Signature Parks Initiative with the centerpiece of the Gloucester 400 commemoration: the 400 Stories Project, “a citywide undertaking whose goal is to collect, preserve, and share 400 stories of Gloucester and its people” from 1623 until 2023. The Project’s administrators invite Gloucester residents to “help us make history” by sharing their stories. This is a pretty sharp commemorative contrast between these two old Essex County settlements.
“Our People, Our Stories”: I wonder what the tagline of Salem’s Quadricentenary will be?
So far the most conspicuous work of the Signature Park Initiative in Salem has been in evidence at Forest River Park in South Salem: one end of the park now features new public pools and trails along with an enlarged and renovated bathhouse while the other is slated for a dramatic alteration revolving around the exchange of the Colonial Revival reproduction “Pioneer Village” currently situated there with the YMCA camp formerly located at Camp Naumkeag in Salem Willows. The writing has been on the wall for Pioneer Village, built for the Massachusetts Tercentenary of 1630, for quite some time as the City has neglected its buildings and landscape for decades and expanded the adjacent baseball field more recently. However, the exchange plan has hit a snag recently, as the City had to apply for a waiver of its own demolition delay ordinance before its own Historical Commission in order to remove the buildings at Camp Naumkeag, which was first established as a tuberculosis camp over a century ago. So far this waiver has not been granted, and a notable resistance to both the destruction of Camp Naumkeag and the relocation of Pioneer Village has emerged. I wrote about Pioneer Village at length last summer, and I have been rather ambivalent up until last month, when several admissions shifted me into the wary and possibly-even-opposed zone: I’m still thinking about it as I find it a particularly vexing public history problem! This is an ambitious plan: Pioneer Village is not simply going to be relocated but rebuilt and re-interpreted with the addition of a visitors’ center and a new focus on the relationship between the European settlers and the indigenous population of pre-Salem Naumkeag. This is an admirable goal for sure, but to my ears, the new interpretive plans sound vague, simplistic and ever-shifting, and above all, lacking in context. They are supposedly the work of the numerous consultants who have worked on the project, paid and unpaid and including several people whom I admire, so it might just be a matter of presentation, but there are several statements that I find concerning. In the first Historical Commission hearing, one consultant responded to the argument that Camp Naumkeag was itself an important historical site because of its role in public health history with an assertion that that role would enhance the new Pioneer Village’s focus on the virgin soil epidemic which devastated the indigenous population even before settlement, as if infectious diseases were interchangeable and detached from time and place! [“Pioneer Village Complicated by History,” Salem News, September 16, 2021] Several months later, the City posted its plans on its website, with this all-encompassing but yet incomprehensible statement of goals: increased access and visibility to the breadth of Salem’s history as represented by the breadth of the site’s history, including Salem Sound’s natural history, the original inhabitants, Fort Lee and the Revolutionary War, the Willows, Camp Naumkeag, and the Pioneer Village. So now it seems as if the newly-situated Pioneer Village will be utilized to interpret almost the entirety, or breadth, of Salem’s history, and in a space which the accompanying plan revealed will have parking for only ten cars. In terms of both interpretation and logistics, this is a flawed plan as presented: its reliance on the seasonal trolley for access is confirmation of its orientation to tourists over residents as well as its seasonal status, in contradiction to the breadth of its stated goals and costs.
The current Plan for the new Pioneer Village on Fort Avenue, on the site of the present-day Camp Naumkeag.
While at face value the inclusion of yet another long-neglected Salem historical resource, Fort Lee, looks like a good thing, I find it concerning. Why should Fort Lee be included in the interpretation of the faux Pioneer Village and not its very authentic (and far more important) neighboring fort on Winter Island, Fort Pickering? This is the guiding principle of the the 2003 study commissioned by the City and the Massachusetts Historic Commission, the Fort Lee and Fort Pickering Conditions Assessment, Cultural Resources Survey, and Maintenance and Restoration Plan: that the forts should be “restored, maintained and interpreted together [emphasis mine] as part of the Salem Neck and Winter Island landscape for enhanced public access.” To its credit, the City has begun a phased rehabilitation of Fort Pickering, but I see much less energy and far fewer resources committed to it than to the Pioneer Village project, which is perplexing given its authenticity and historical importance. Winter Island has served successively as a fishing village, a shipbuilding site, and in continuous military capacities from the very beginning of Salem’s settlement by Europeans to the mid-twentieth century. The storied fortification which became known as Fort Pickering in 1799 was built on the foundation of the British Fort William, part of a massive effort by the new American government to fortify its eastern coastline beginning in 1794 under the direction of French emigré engineer Stephen Rochefontaine. Fort Pickering was manned, and rebuilt, on the occasions of every nineteenth-century conflict, and was especially busy during the Civil War. Another regional Rochefontaine fort, Fort Sewall in Marblehead, shines under the respectful stewardship of that town. Salem is so fortunate to have so much built history: why can’t we focus our energies and resources on preserving and re-engaging with authentic sites, rather than creating new ones? (And could someone please find our SIX Massachusetts Tercentenary markers? Every other town in Massachusetts seems to have held on to theirs).
Talk about a site that can illustrate the BREADTH of Salem history: Winter Island was an early site for fishing and fish flakes (and even more substantial “warehouse” structures) as well as the location of Salem’s first fort William/Pickering. The Salem Frigate Essex (depicted by Joseph Howard) was built adjacent to the Fort in 1799, and Winter Island also served as the site of Salem’s “Execution Hill” in the later eighteenth and nineteenth century and of a Coast Guard air station from 1935-70. Members of the US Coast Guard Women’s Reserve, or SPARS, were stationed on the island during World War II. Rochefontaine’s 1794 plan and block house sketches and Frank Cousins’ photographs of the island and fort in the 1890s, Phillips Library of the Peabody Essex Museum. Marblehead’s Fort Sewall on the last day of December, 2021.
I came across a delightful short memoir quite by accident yesterday; it was so well-written and charming that I couldn’t stop thinking about it so I decided to write about it today to get it out of my head! It’s not about any BIG thing or event; in fact, it’s about a very little thing, what we might call an accessory today, and something we might not have thought much about at all before the pandemic: handkerchiefs in general, and “bundle handkerchiefs” in particular. “The Bundle Handkerchief ” was published in The New England Magazine in 1896 by Elisabeth Merritt Gosse, a Salem native and emerging newspaperwoman, who would go on to have a very successful career writing principally for the Boston Herald. It must have proved popular as it was issued as an illustrated pamphlet a few years later: I would love to get my hands on this! It’s such a simple story of how people wrapped up their purchases or possessions in the nineteenth-century, in handkerchief bundles of all cloths: gingham and calico sold at Mrs. Batchelder’s or Miss Ann Bray’s shops, the ‘finest white India silk” for ladies’ hats, lawn, linen or muslin for more intimate garments, Madras for new gowns as they made their way home from the dressmakers’, and “pale pink and blue gingham plaids” for shirts and spencers. Yet it is also revealing: of what people are doing and buying and wearing in very specific detail. l learned about all sorts of shops and customs of which I was previously completely unaware in its jam-packed three pages.
The bundle handkerchief as art: Alfred Denghausen, 1936, National Gallery of Art.
Apparently one could not even enter this world properly (or be introduced to it) without a bundle handkerchief! Is this where the stork with the bundled baby comes from? According to Elisabeth, No Salem infant, even without the requisite number of great-grandfathers and grandmothers, could be considered to have been properly introduced to society until it had dangled in a bundle handkerchief from a pair of steelyards, while its weight was recorded in the family Bible at the end of the family pedigree. She also included her own childhood memory of accompanying the family servants, armed with “two great bundle handkerchiefs of coarse blue and white checked gingham” to Mr. Hathaway’s bakery on Sunday mornings after church to retrieve the baked beans and brown bread which had been placed in his cavernous oven the day before. Salem women packed their soldiers’ trunks with prayer books from Mr. Wilde and medicine chests from Mr. (not Mrs.?) Pinkham, as well a selection of fine new bundle handkerchiefs, and three of these, of dark red silk, with the name embroidered in one corner, came home in one soldier’s trunk, brought by a guard of honor; for Salem gave the first of the Essex County heroes who laid down their lives for their country in the war of the Rebellion, as she did in the war of the Revolution. I wonder if she is referring to her own father here, Lt. Colonel Henry Merritt, who was killed at the Battle of New Bern in March of 1862.
Not blue and white, but the best I could do: a recipe card from the 1950s; Mr. Hathaway’s Bakery or the “Old Bakery” (now the Hooper Hathaway House on the campus of the House of the Seven Gables) in its original location at 21 Washington Street, Historic New England; Elisabeth Merritt Gosse in 1905, upon the occasion of the dedication of a boulder commemorating her father’s regiment near Salem Common.
Elisabeth Merritt Gosse recounts her last memory of a bundle handkerchief on the streets of Salem, wrapped around a book and carried by Mr. John Andrews in and out of the Salem Athenaeum, and observes that her title topic is as vivid a bit of color in Salem’s history as is Alice Flint’s silk hood, the frigate Essex, the North Bridge or even the House of the Seven Gables; and to speak of it calls up a long line of Salem’s sires and dames who took pride and pleasure and comfort in its use. [Another Salem memoirist, Harriet Bates or “Eleanor Putnam,” went even further: “The bundle handkerchief is as essential a figure in Salem history as the witches themselves.”] The bundle handkerchief’s time had passed in 1896, however, replaced by paper and string, prosaic, rustling, tearable, and to be quickly thrown aside and thrown away. This is not a good development in Elisabeth Merritt Gosse’s estimation, but as she died at the venerable age of 86 in 1936, we can at least be glad that she didn’t live long enough to see plastic.
Elisabeth Merritt Gosse was referencing the OLD Salem Athenaeum, now one of the Peabody Essex Museum’s empty buildings further up on Essex Street, but as I happened to be walking by the present one today, I snapped this photograph.
As we enter/endure that season where hordes of tourists come to the Witch City for ghost tours, I’d like to celebrate some dynamic local history initiatives: over the past five years or so, there’s been a virtual Renaissance of African-American history, and consequently we know much more about how some REAL people lived and worked in Salem. Charlotte Forten, our city’s first African-American public school teacher, remains the focus of continuing commemoration at her alma mater, Salem State University, and is now the namesake of a relatively new city park. Her hosts in Salem, the Remond Family of Hamilton Hall, also have a park named after them, and a variety of real and digital resources documenting their entrepreneurial and advocacy activities is available at both the Hall and its website. Hamilton Hall was also the site of an exhibition on African-American enfranchisement by Salem United, Inc. this summer (soon to be on view at the Lynn Museum). The Salem Maritime National Historic Site has made a substantive commitment to regional African-American history in its recent interpretive initiatives, which include a general “History of Slavery in Salem” walking tour as well as more focused “Pathways in Freedom” and “Business of Slavery” digital tours.
The West India Goods Store, one of the “stops” on the “Business of Slavery” tour of the Salem Maritime National Historic Site.
This is all very exciting; such cross-institutional initiatives almost compensate for Salem’s lack of a historical museum, at least in reference to this one aspect of the city’s history. With so much focus on African-History in general, and in the immediate pre- and post-emancipation periods in particular, discoveries will doubtless be forthcoming. Another initiative is both a literal and metaphorical expression of this rising interest in African-American history: the restoration of several graves long neglected in the Howard Street Cemetery. The graves of Prince Farmer and his wife Mary, Samuel Payne, and Venus Chew have been lifted up and repaired, so that the lives of these three distinguished Salem African-American residents are once again marked. This important work was a pro bono, close-to-the-heart project of the two gravestone conservators who make up EpochPreservation, Rachel Meyer and Joshua Gerloff. As far as I know, the only thing that the Farmers, Mr. Payne, and Mrs. Chew have in common besides their final (segregated) resting place is the fact that they all died in the 1850s. Farmer and Payne were both respected businessmen and by all accounts quite wealthy; Chew died in the Salem Almshouse at the very end of 1852, despite a life of hard work. She was the victim of marital misfortune, despite her very public attempts to defend herself and her property. Venus Thomas Chew was born in nearby Lynn to Peter Thomas, “a free Negro man” and Lavinia/Lucretia Trevet, “a mulatto girl,” in 1779 (The Marblehead Museum has a wonderful history of her famous tavern-keeping sister and brother-in-law here). She married Henry Chew, a mariner, in 1801 and they had at least three children before they separated, by her account, in 1819. They never lived together again, but remained married and thus entangled: this was problematic for Venus as she was clearly the most consistent wage earner. She “declared her independence” in September of 1841 but lost a legal case brought on my her husband’s creditors’ attempts to empty her bank account a year later. She wouldn’t be free of Henry until his death in 1848, and over the next few years her moves from Lemon to Dearborn Street and finally to the Salem Almshouse indicate that she was never completely free.
Notices in the Salem Gazette, 28 September 1841; the segregated listing in the Salem Directory, 1842; “Caleb M. Ames vs. Henry Chew & Trustee, November 1842, in Reports of Cases Argued and Determined by the Supreme Judicial Court in Massachusetts, ed. Theron Metcalf, Volume V (1858); Salem houses associated with Venus: 198 North Street, built for Henry Chew and apparently financed by Venus, 15 Dearborn St. and 18 Lemon Street; Massachusetts ReportoftheCommissionersofAlienPassengersandForeignPaupers (1852; I have no idea why Venus was considered “Alien” or “Foreign”).
I went over to see Rachel and Josh of Epoch Preservation and a few other history-minded people on this rainy afternoon for a toast to Venus, and the Farmers, and Samuel Payne (“once a slave, but the last 17 years a resident of Salem. He was an industrious, honest man, and by strict attention to business had acquired a good estate, and a full share of the confidence of the citizens of Salem” in the words of his touching obituary) upon the completion of the restoration of their graves. We toasted with JoeFroggers, the famous molasses, rum and seawater cookie invented by Venus’s sister Lucretia for visitors to the Marblehead tavern which she and her husband Joseph Brown operated for many years. Cheers to these hardworking people that came before us, as well as to the historians, educators, preservationists and restorers whose hard work sustains their memory and memorials.
Venus T. Chew, Died December 31, 1852, Aged 73. Josh Gerloff and Rachel Meyer stand behind their work. Joe Froggers (made by Josh!)
I’m just back from almost two weeks staying at my brother’s house in Rhinebeck, New York, right in the middle of the Hudson River Valley. I’ve seen a lot, and have many beautiful photographs to upload here, but I’m not quite sure how to curate them: no theme is emerging other than wow, there’s so much here. I’ve been to this region quite a bit over the past few decades, and I thought I knew it, but this longer stay has convinced me that I do not, really. You know I’m not really interested in nature (apart from its harnessing) so it’s not about the River for me, it’s about the houses and the towns, the built environment. Do I organize my hundreds of photos of structures and streetscapes by family (the Livingstons are everywhere), by chronology, by origin (Dutch vs. English), by size (the two cities of Kingston and Hudson on the west and eastern sides, surrounded by smaller towns and “hamlets” and the larger cities of Poughkeepsie and Tarrytown to the south), or by style? Mansions or private residences? Shops, or more particularly, shop windows (which seem to be curated here to a level we haven’t seen in Salem since the 1950s)? One theme which might work is that of stewardship, which I always think about when I’m in the midst of a region as architecturally and institutionally rich as this valley, but that will take some work and as I have officially entered the last week before classes that means I have SYLLABI looming: better stick to highlights!
Mansions and Cottages:
The stunning Lyndhurst Mansion in Tarrytown, designed by Alexander Jackson Davis for the Paulding and Merritt families over several decades beginning in 1838 and later acquired by Jay Gould, whose daughter left it to the National Trust for Historic Preservation; neighboring Sunnyside, the home of Washington Irving; Wilderstein in Rhinebeck and a detail from its stables; MontgomeryPlace and its stables, now the property of Bard College.
A Decayed Mansion with much potential: The Point, or Hoyt House, at the Mills Mansion/Staatsburg State Historic Site, Hyde Park.
There are several impressive structures on the vast riverfront acreage of the Staatsburg State Historic Site, including the Classically columned Mills Mansion, but I only had eyes for the Hoyt House on my hike. Designed by Calvert Vaux before his Central Park partnership with Olmsted, it just looks perfect, despite its decay (or maybe because of it?) The Calvert Vaux Preservation Alliance, of which my brother-in-law Brian is a director, is raising funds for the Hoyt House’s restoration and potential repurposing as a center of traditional craftsmanship training—talk about stewardship! I’m wondering if this cottage on the main road outside of the park is tied to the estate, as well as this adjacent entrance?
Alexander Jackson Davis’s furniture: almost everything is arched.
Chairs, beds, mirrors, even tables, so there is no “head” of the table: all at Lyndhurst.
Private residences: both vernacular and very high style—-all sorts of styles.
A Foxhollow Farm cottage, more contemporary board and batten, and two houses in Claverack to the north (I spent a lovely hour or so inside the white brick Hillstead, at the gracious invitation of Bruch Shostok and Craig Fitt); all sorts of restorations going on in Hudson; the lighthouse at the entrance to Kingston’s harbor.
And shopping! Mostly at Hudson, a bit at Kingston (Grounded) lured in by creative shop windows (which we need more of in Salem). History was in the windows too.
I turned my return trip from a mid-Atlantic family/research weekend into a day trip focused on New Jersey’s Revolutionary history which is, of course, plentiful. I had been to the battle sites of Princeton, Trenton, and Monmouth before, but never to Morristown, so that was my focus. And I snapped a few photos at Monmouth as well, just because I was driving by and everything was so green. But mostly I was in Morristown, where General Washington located two winter encampments during the Revolution, in 1777 and 1780. The town’s location was strategic then, and convenient now, not too far from either New York City or Philadelphia. It has a lot to offer the tourist seeking historical places, but its vibrant downtown is evidence that it is not altogether focused on the past: destinations that deliver for both visitors and residents are always the best. There are blue and red markers near the sites of Revolutionary structures that are no longer there, and the sprawling Morristown National Historic Park encompasses those that survive. So while we don’t get to see Arnold’s Tavern, Washington’s headquarters during the first encampment, we do get to see the beautiful Ford Mansion, where he spent the second, during the coldest winter on record, in comparative luxury (though with a lot of other people). We also get to see the Wick farmhouse and land at Jockey Hollow, which was transformed into one of the country-in-formation’s largest settlements with the encampment of some 13,000 soldiers. Actually I was going to spend more time and get a true Revolutionary perspective by returning to Princeton and Trenton, but I got sidetracked by a pretty little town in the center of the state, Cranbury. It served as the encampment for Washington and his troops prior to the Battle of Monmouth in late June of 1778, and so set the theme for my little daytrip: encampments rather than battlefields. I must admit though: Cranbury’s houses were so great I would have spent time there regardless of any Revolutionary connection, and so you have to too!
The Monmouth Battlefield and nearby Cranbury; the last cute house is home to the Cranbury Historical & Preservation Society–everywhere I go there are city historical museums or societies and Salem is very conspicuous in its lack of one!
The encampment focus is one which highlights civilian as well as combatant experiences and sacrifices. At the Georgian Ford Mansion in Morristown, you cannot help but think about Theodosia Ford, who offered her gracious home to General Washington to serve as his headquarters in 1779, two years after her husband died during another winter quartering, with 35 soldiers in the house. During Washington’s occupancy, which included his wife Martha, five aides-de-camp, 18 servants (the NPS is not forthcoming on how many were enslaved), assorted guides and occasional dignitaries also in residence, Mrs. Ford and her four children were restricted to two rooms. At Jockey Hollow several miles away, the surviving Wick house, a very New Englandish structure built about 1750, would have been surrounded by small soldiers’ cabins built from 600 acres of the farm’s timber, while Major Arthur St. Clair of the Pennsylvania brigade quartered in the family home. They all endured through the “Hard Winter” together. Numerous monuments and plaques testify to the sacrifices of the Revolutionary soldiers who occupied Morristown at one time or another; I think the contributions of the Revolutionary citizens of Morristown should be marked as well. But perhaps they already are, by the witness houses still standing almost 250 years later.
The National Historic Park at Morristown, encompassing the Ford Mansion and Washington’s Headquarters Museum (one of the first NPS museums, designed by John Russell Pope and completed in 1937), as well as Jockey Hollow. Some exhibits inside the Museum, including an altar-esque presentation of an Edward Savage portrait of George Washington. The park does not include the Jabez Campfield House, c. 1760, but it’s just down the road from the Ford Mansion: this is the scene of the courtship of Alexander Hamilton and Betsy Schuyler in 1780, so it’s now referred to as the Hamilon-Schuyler house! The Wick house and its grounds, which are beautiful, including reproduction soldiers’ cabins and a wonderful herb garden maintained by the Herb Society of America. Like New England, New Jersey is very green this summer.
So many people, events, ideas, circumstances, and general forces went into the transformation of Salem, a dynamic manufacturing city that while never altogether embarrassed by its infamous witch trials was still reluctant to exploit them, into a tourist city with an economy increasingly based on just that, that sometimes I feel like my entire blog has been devoted to this process. It began in earnest with the Bicentennial commemoration of the trials in 1892, and began to accelerate from the 1980s. Then it really accelerated. The rise of Witch City has been the subject of myriad documentaries, books and dissertations and will doubtless inspire more studies in the future. It’s a compelling topic: tragedy and its exploitation. While many have stressed the roles of Salem’s stagnant post-industrial economy, the particular popularity of the Bewitched television series, the increasing popularity of Halloween in general, and the rise of Dark Tourism in bringing about this evolution, I’ve tended to focus on consumerism here, including Daniel Low’s witch spoons and postcards and Frank Cousins’ souvenirs. But now I’ve found another guy on which to blame everything: Abner C. Goodell.
Spotlight on Abner C. Goodell: Boston Herald, 13 May 1906 and some of the texts in his collection.
Just who was Abner C. Goodell, and why was he an important contributor to Witch City? He was a man who led a full and rich life, a lawyer and and an historian; a public official and a public persona. I have encountered him primarily as a collector: of colonial texts in general and those focused on witchcraft in particular. I’m putting together my syllabi for the fall semester and for the first time ever, I’m teaching a course, two actually—first-year seminars for freshmen—on the Salem Witch Trials. I’ve taught the European witch trials many, many times, but never Salem: I’m not an American historian and our department has the distinction of having Emerson Baker, the expert on Salem, among its members. But Tad is on leave and we need to teach the Salem trials so it fell to me. Teaching about witchcraft beliefs and prosecutions is really, really difficult: the main challenge is to get the students to really understand the beliefs and fears of the people involved rather than resort to what E.P. Thompson called the “the enormous condescension of posterity” and simply write them off as “superstition.” In my European course, the students read primary sources to develop this understanding, so that’s my plan for the Salem course as well. As I was looking through the wonderful collection of witchcraft sources at Cornell, I noticed that many of them were coming from one collection: that of Abner C. Goodell of Salem. So many tracts: very accessible to us all now through digitization, but assembling them in his lifetime was quite an achievement. He was the ultimate American collector of early modern witchcraft literature. By several accounts, he had amassed a library of 17,000 colonial and witchcraft texts by the end of his life, and after his death the majority were sold at auction, dispersing them to many private and public collections.
Mr. Goodell developed his passion for colonial and witchcraft texts from three foundations: his careers as a lawyer and historian and his residence, 4 Federal Street, which was built on the site of the seventeenth-century jail where the accused witches were imprisoned. Actually it was not simply built on the site, but also built from remnant materials of the older structure. I don’t believe in haunted houses, but the power of place can be a strong influence: all of the accounts of Goodell’s collecting life focus on his unusual residence in great detail. Generally acknowledge to be “framed by the timbers of the Old Salem Jail,” the Boston Herald observed that “could these old beams speak, they would doubtless recall many a groaning and long-drawn-out prayer for salvation” and reported that while much of the original 1684 prison was torn down in 1763 to erect a new one, an order of the Court of Sessions required the use of as many of the original oak timbers as possible. After the new Salem jail was built on St. Peter Street in 1813, the building was sold to private owners, and Goodell acquired it in 1863. Nineteenth-century additions rendered the resulting architecture “composite” in the words of the Boston Sunday Globe, “as it covers four centuries and embodies features of each century.” Within this storied building was Mr. Goodell’s equally-storied “library, den or workshop,” two stories in height with a gallery running around it, all finished in heavy black walnut.
Boston Sunday Globe, 24 June 1904; Frank Cousins’ photographs of the exterior and interior of 4-4 1/2 Federal Street during Goodell’s occupancy, Phillips Library, Peabody Essex Museum via Digital Commonwealth. A House of many protuberances!
Goodell was a very public man: through apprenticeships, he became a distinguished attorney and historian and rose to the positions of Registrar of Probate for Essex County and the official “Commissioner and Editor on the publication of the Province Laws” for the Commonwealth of Massachusetts. He was a President of the New England Historical Genealogical Society and an active member of both the Massachusetts Historical Society and the Essex Institute in Salem. His entry into witchcraft studies was primarily legal, and when his increasingly-notable collection began to attract the attention of local newspaper reporters the first thing he showed them was his framed copy of the 1711 Act to Reverse the Attainders of George Burroughs and Others for Witchcraft. As the expert in Massachusetts colonial law, Goodell was very proud of this act, which represented the admission of culpability and the triumph over superstition—his era’s version of the intolerance messaging we hear in Salem today. Acknowledgement and reversal of wrongs legitimizes their exploitation.
Abner C. Goodell’s son, Alfred Putnam Goodell, is often credited as a pioneer witch-trial entrepreneur as he and his wife opened the “Old Witch Jail and Dungeon” at 4 Federal Street in 1935, but I think he was just following in his father’s footsteps, albeit in a more commercial way. The senior Goodell was certainly a showman, who gave numerous lectures on the witch trials as well as private tours of his home and library, and the 1918 auction of his collection drew national attention. Four Federal received its Massachusetts Tercentenary Marker in 1930, and following the “discovery” of the original “witch dungeon” in his basement in 1935 (another national story, but confusing as I think that Goodell Sr. referred to this same dungeon?), Alfred Goodell opened the Old Witch Jail and Dungeon in his own birthplace. He acknowledged his father’s many contributions to witchcraft studies and styled himself a “curator,” establishing a precedent for Salem’s strictly-for-profit “museums”. It is also notable that both Abner and Alfred Goodell referred to the victims of 1692 as “witches” rather consistently. After the latter’s death, there was so little opposition to the razing of Four Federal Street by the New England Telephone and Telegraph Company that I am wondering if it had lost its earlier landmark status because of its commodification. And somehow its plaque ended up on the new Witch Dungeon Museum on Lynde Street: not the Tercentenary one below (no one seems to know where all of Salem’s Tercentenary markers are) but one installed after its demolition. There was power (and pride) of place in Abner C. Goodell’s lifetime; afterwards, not so much.
The Old Witch Jail and Dungeon in the 1930s and 1940s. Boston Globe, 15 September 1949.
Salem has been packed with tourists from late spring and all summer, despite the odd hot/wet weather: I’m very happy for all of our shops and restaurants after the challenges of the pandemic but getting a bit annoyed by what I’m hearing in the streets from the increasingly-unavoidable tour guides in my path and in my neighborhood. I live near downtown Salem so I should expect to be right in the heart of it all, but actually walking tours in our neighborhood are a relatively new phenomenon. I think about three years ago I first noticed them, and I was glad to see them, because I assumed that people were interested in all of the things that brought me to Salem: architecture, a very layered and diverse heritage, some great stories about very interesting people. The tours have really escalated this year, both in terms of frequency and the amount of people, and while several of them do seem to be featuring all of these things, most are definitely not. So while I’m still glad to see them in my neighborhood, I really wish I didn’t have to hear them. Clearly there is a spectrum of walking tours offered in Salem, and I don’t want to share the wealth of detail until I’ve done my due diligence, but every day I am amazed to hear just how many buildings are haunted in Salem, where our tragic history has ensured that ghosts are all around us.
This is a big and important topic. Walking tours must represent a large percentage of Salem’s tourism economy if the people on the streets are any indication. Their popularity is a natural evolution for a city that deems itself “historic” but has no credible historical museum to offer its visitors. I have a lot a questions and a lot to learn: I pitched articles to two periodicals, one academic and one popular, a month ago and both were accepted, so I’m going to be walking and digging around over the next few months. Just to see the lay of the land, I started with the visitor reviews on the tourism sites, and two things popped out for me: the concern with authenticity (of place) and credibility (of interpreter) among the tourists who left reviews. Let me start out by saying that the overwhelming majority of reviews left by Salem tourists are positive: I hope this is the same for our beleaguered restaurants! People seem to want stories, the spookier the better, and the Salem tour guides are giving them what they want. But even in the very positive reviews, there are lots of comments about sites: parking lots, intersections, modern buildings which are the sites of structures associated with the Witch Trials which are no longer there. There’s a marked disappointment among reviewers that they can’t see authentic historic sites, which explains the popularity of the Witch House and the Old Burying Point on Charter Street. It also explains why tour guides are bringing tourists to Hamilton Hall, right next door to where I live, which is a beautiful, authentic historic site with a very rich history. BUT (again, with exceptions), once they bring these tourists to the Hall, they simply tell a generic tale about the Witch Trials in front of it, even though it was not built until more than a century after they occurred. Believe me, I’ve been out in my garden and I can’t avoid these presentations: I hear the “Back to back and breast to breast, they are dancing their souls to hell” speech from the minister of the South Church which once stood across the street and then it is straight into the witch trials. This is a building rich in African-American history due to the long residence and activism of the Remond family: there is presently a (free!) exhibition on slavery and enfranchisement and this past weekend I watched as several tour groups refrained from even entering the building, with its doors wide open. And these tours don’t even walk down Chestnut Street to explore its wonders: they turn around and go back downtown! Slight exaggeration here, but this is akin to taking a few steps down the Champs-Élysées and no further. I’m always tempted to run out there and say “keep going!” but so far I have refrained; however, I did buy this sign at an antique show about a month ago and and hung it on my front fence.
Now the status and issue of “certified historians”. Apparently all public guides are licensed by the City of Salem (along with auctioneers, junk collectors, drainlayers, and “transient photographers” among other contractors). I think this must be fundamentally a safety issue, but it’s not entirely so with guides as they must take and pass an examination on Salem history. So the City is authorizing and credentialling not only practice, but also content. This is clearly apparent to tourists: they seem to praise guides for their storytelling abilities first and foremost but they also point out that they are “certified”. I have several questions about this process, because now we’re in the terrain not just of my neighborhood, but of my discipline, and my profession. Do all public guides take this examination–even those who drop in by bus for an afternoon or work for out-of-town strictly-haunted tours? How does administration and enforcement work? And why, in a city that references diversity and inclusion as often as possible in nearly all of its public communications and stated priorities, is the test for its “history” guides based on texts which are dramatically dated and reflective of “scholarship” limited to the dashing deeds of old white men? One of the texts which guides “study” was first published in 1880! There is no mention in the Visitors’ Guide to Salem or Chronicles of Old Salem to the Remonds, to Charlotte Forten (or any notable women, of any color, with the exception of Caroline Emmerton, of course) to Salem’s active abolitionist and reform movements, to the vast majority of Salem’s artists and authors, and to the succession of immigrants whose efforts and cultures have shaped the city over time. Frances Diane Robotti’s Chronicles of Old Salem (1948), attempts to offer up some global context for Salem’s dynamic commerce with the observation that “under Prince Henry the Navigator (1394-1460) of Portugal, Portuguese mariners reach the Gulf of Guinea and discover—and import to Portugal—the true Negro, thus initiating the modern African slave trade” but fails to mention the Desire, which left Salem in 1637 carrying Native American captives and returned months later with the first enslaved Africans brought to the northern English colonies. This dated “content” is reflective of the lack of seriousness with which the City approaches the interpretation of Salem history; indeed everyone I ask about this examination seems to think it’s just a big joke. So I ask: why does it exist?
Salem “history” in 1880—and today.
Appendix: This is an ongoing project for me so I’ll be posting more, but I wanted to add an appendix to this particular post about licensing and certification. Salem clearly has licensing but not certification—that ridiculous test can’t possibly credential, despite tourists’ perceptions. Two cities which have more evolved systems are Charleston and Savannah, both of which got rid of their mandatory certifications, but instituted (and encourage) voluntary ones. Court cases, referencing the First Amendment, influenced both decisions: Charleston seems reluctant but Savannah is extremely enthusiastic about its voluntary certification process and has produced a stellar manual which you can access here. Charleston has a comprehensive manual too, but you’ve got pay for it. Compare the Savannah manual to the Salem “study materials”! The Savannah system and materials were developed at the initiative of the tour guides themselves: this could certainly happen in Salem too as local, professional guides are clearly concerned about quality control. I just don’t know how you keep the ghost tours out with a voluntary system, or whether you would want to, as they are clearly popular (well I would want to, because I can’t get out of their way).