By Gerald T. Conaty
In 1990, the Glenbow Museum took its first tentative steps towards repatriation by way of returning sacred items to First countries' peoples. those efforts drew harsh feedback from contributors of the provincial executive. used to be it no longer the museum's basic criminal, moral, and fiduciary accountability to make sure the actual protection of its collections? Undaunted by means of such feedback, greater than fifty drugs bundles have been again to Blackfoot and Cree groups among the years of 1990 and 2000, at which era the 1st international locations Sacred Ceremonial items Repatriation Act (FNSCORA) ― nonetheless the one repatriation laws in Canada ― used to be passed."We Are Coming Home!" is the tale of the hugely complicated means of repatriation as defined by means of these in detail occupied with the paintings, significantly the Piikuni, Siksika, and Kainai elders who supplied crucial oversight and suggestions and Gerald Conaty, senior curator on the museum.
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Sample text
In addition, public education was becoming a greater focus of museums, with collecting increasingly oriented toward “exhibits rather than pure science” (McMullen 2009, 76). Heye was dedicated to providing a site in New York City where adults could find serious, researchbased information about the Aboriginal people of the western hemisphere. He was particularly interested in early material and o en refused to purchase more recently made material. Furthermore, while dressed mannequins and dioramas were gaining popularity, Heye chose to exhibit his material in closely packed display cases with minimal commentary.
Org/ policy/01092006-policy-statement-on-repatriation-of-cultural-property. uk/blackfootshirts/. referenc es Bastien, Be y 2004 Blackfoot Ways of Knowing: e Worldview of the Siksikaitsitapi. Calgary: University of Calgary Press. Hardin, Garre 1985 Filters Against Folly: How to Survive Despite Economists, Ecologists, and the Merely Eloquent. New York: Viking Penguin. Hinshaw, Robert (editor) 1971 Currents in Anthropology: Essays in Honor of Sol Tax. e Hague: Mouton. Krmpotich, Cara, and Laura Peers 2013 is Is Our Life: Haida Material Heritage and Changing Museum Practice.
But repatriation has not been an easy process. It takes time to locate bundles, research their histories, develop connections with museums, learn the procedures for requesting repatriation, and construct arguments that will convince institutional bureaucracies that it is appropriate to return the sacred material. Sometimes those seeking to repatriate such material also meet with resistance from community members who feel that “the old ways” have nothing to offer in a modern world and may even be harmful.