Bi-focals, beards and butches: queering history in museums

This Place Called Home:Curating from an Insider's Perspective Miles R. Miller (bio) As a young boy, accompanied by my family, I joined the Washat religion at an area longhouse. I was nurtured with a traditional education; the elders taught me the Yakama legends and time-honored lessons, and encouraged me to understand everything around me. These early influences continue to inspire me as a beadwork artist. I learned patience, observation, design, and composition, skills that carried over to my collection management work. I learned to care for collections by thoroughly evaluating, completing, and updating accession and catalog records, thus facilitating the process of preservation and attending to exhibition concerns with care. The combined influences of my traditional Yakama upbringing, museology, and contemporary Native American art history studies motivate me as a curator to utilize exhibits as a new pedagogical method of pursuing Native American history, culture, and arts. This essay will introduce the reader to This Place Called Home, an exhibit I curated in 2008 as part of my master's thesis project at the University of Washington's Burke Museum of Natural History and Culture.1 In this essay, I will reflect on my experiences as a Native curator from the Yakama Nation—specifically how, in my opinion, traditional cultural beliefs enhance current museological practices and the relative power of decision making in collaborative projects between museums and tribal communities. Related to this shared management process, I will address two additional issues: (1) the relationship between pan-tribal [End Page 21] advisory committees and tribally specific values, and (2) possible tensions between culture and religion in museological practices. Click for larger view View full resolution Guest curator Miles R. Miller (Yakama) with a 1988 capote (cat. no. 1988-119/1) made by Maynard Lavadour White Owl (Nez Perce/Cayuse), on display in the 2008 Burke Museum of Natural History and Culture exhibit This Place Called Home. Courtesy of the Burke Museum of Natural History and Culture. Photograph by Doug McTavish. In the course of the object-selection process for This Place Called Home (TPCH), an Umatilla cultural adviser brought his concern over ten historical objects that might possibly fall under the Native American Graves Protection and Repatriation Act (NAGPRA) to the attention of [End Page 22] the Plateau exhibit curators. These archaeological objects come from a particular accession in which the archaeologist and collector often acted without the guidance and advice of local Native American consultants. The intended use of these objects—a sinker/maul, sculpture/ effigy, pestle, ground stone tools, and stone mortars—is often misunderstood. My course of action to resolve the issue was to research accession records in search of evidence supporting this claim of a burial connection. Finding no evidence, and acting as a curator familiar with traditional Yakama teachings, I chose to override the recommendation of the Umatilla cultural adviser. This internal decision making is indicative of new understandings of what we mean by indigenous museum curating and the implications of consultation. This Place Called Home In March 2007 I accepted the invitation by Dr. James Nason, curator emeritus at the Burke Museum of Natural History and Culture in Seattle, to cocurate a complementary, object-based exhibit to augment Peoples of the Plateau: The Indian Photographs of Lee Moorhouse, 1898-1915, a traveling photographic exhibition from the National Cowboy & Western Heritage Museum.2 Both TPCH and the Moorhouse exhibit were designed to focus on the arts and culture of middle Columbia Plateau tribes—Yakama, Umatilla, and Nez Perce—and as such, would be the first major exhibits about Plateau culture in the past twenty years at the Burke Museum. The Moorhouse exhibit included fifty-one important historical images of known people, village sites, clothing, and other objects of material culture—all reproductions of Lee Moorhouse's glass plate negatives taken at the turn of the century. The Burke Museum was interested in enhancing the exhibit to highlight and present to western Washington audiences Plateau objects from the Native American permanent collection. TPCH explored the indigenous aesthetic of the Columbia River Plateau region. Carefully selected objects looked at relevant historical and prehistorical objects characteristic of Plateau culture from the Burke Museum, and demonstrated...

The development of ecomuseums and community museums in China over the past few decades has impacted the adaptation of the new museology as derived from Western contexts. However, these museums have been constructed and discussed within official heritage and museological discourses. This article suggests the need to reimagine and reframe the new museology employed in China, calling for an investigation into the bottom-up and alternative museological practices that intangible heritage practitioners conduct. Intangible cultural heritage (ICH) practitioners predominantly sustain and articulate their cultural traditions' values and vitality. Drawing on policies for heritage protection and local development or revitalisation, many ICH practitioners energetically participate in heritage-making and utilisation. They exert their power over ICH management by creating their own museums for self-representation and product commercialisation. Beyond privileging expert judgements and the received knowledge that scholars and official museums produce, ICH practitioners seek to freely define heritage value and demonstrate heritage authenticity within their own spaces. Drawing on the influence of critical heritage studies, this article is built upon a literature review and empirical case studies of two private museums in Guizhou and Guangxi provinces, China. It explores the museumification of ICH and contextualises the initiatives of ICH practitioners in the construction of private museums or non-official museums. It demonstrates how ICH acts as a catalyst for the diversification of museological practices, and how private museums founded by ICH practitioners become their vehicle for safeguarding ICH in situ.

Social inclusion is based on acceptance and belonging irrespective of any status, disability, or disadvantage. The ability to communicate empowers humans in their quest for social inclusion. However, children challenged by communication disorders struggle to form friendships and make inroads into social groups. Mothers, the primary caregivers in most instances, with their intimate knowledge of their children, are considered the best advocates. This study set out to identify strategies that mothers engage in to pave the way for successful social inclusion of children with communication disorders. An online survey was conducted in different geographical locations. Mothers with children aged 6-13 years who had received speech therapy or are currently receiving speech therapy were invited to participate. Data were analyzed using a mixed methods approach. Outcomes suggest that all mothers believe in social inclusion despite facing a range of inclusion and exclusionary practices. Undeterred by these responses, mothers advocate for social inclusion by engaging in a range of strategies.

One of the buzzwords of today is ‘inclusion’. But the idea that everyone should be ‘included’ is a mistake, thoughtlessly reproduced by many. This holds in the private sphere, as well as in the institutional settings of the public sphere. There is very little conceptual analysis of the term, although there is plenty of literature on ‘social inclusion’ and the political vision of including the marginalized. My aim is to show that there are constraints on inclusion – particularly in institutional settings. Participation in social life is a kaleidoscope of inclusion and exclusion practices; this makes social life possible. Without inclusion/exclusion practices social life would be chaotic – if not impossible. Even philosophy journals have submission criteria which permit exclusion: e.g. the paper must not be under consideration by any other journal. Thus, exclusion is not per se a denial of someone’s dignity or a failure to recognize them as a fellow human being. The aim of this short essay is to raise awareness about inclusion and two of its constraints (eligibility and forfeiture), thereby starting a long overdue debate in the humanities.

Marginalisation and exclusion of women in elite boxing has emerged as a substantial international problem, threatening women’s democratic right to equal participation in sport. Since the London 2012 Olympic Games women’s boxing has been an Olympic event. However, only 3 of the 10 weight categories were included in the Olympic programme for women. Today, male boxers compete in 10 out of 10 possible weight categories. While female boxers have gained accessed to a previously closed realm, discrimination, exclusion and unequal treatment of female athletes remains a widespread problem in international elite boxing. This article explores how the introduction of women’s boxing into the Olympic Games involves practices of inclusion and exclusion in elite boxing. In particular, this analysis focuses on the following two research questions: (a) how practices of social exclusion and inclusion affect the involvement and engagement of women in boxing; and (b) how, and in what ways, female boxers have experienced recognition and acceptance in elite boxing after the introduction of women’s boxing into the Olympic Games. Using a qualitative approach including document analysis of official press releases from the International Olympic Committee (IOC) and the International Boxing Association (AIBA), as well as interviews with athletes and coaches, this study reveals that although women’s boxing has gained access to the Olympics, the structural and cultural changes that comprise the social inclusion of women in boxing are yet to be implemented.

Preface Introduction Section 1. Understanding Exclusion 1. The will for inclusion: Bothering the inclusion/exclusion discourses of sport, Doune Macdonald, Kelly Knez, Alison Nelson & Louise McCuaig (Queensland, Australia) 2. Understanding social exclusion and sport, Michael Collins (Gloucestershire, UK) 3. Sport and Social Exclusion: An Economic Perspective, Paul Downward & Simona Rasciute (Loughborough, UK) 4. Sport, Social Divisions and Social Inequality, Grant Jarvie (University of Stirling, UK) 5. I've Lost My Football!: Rethinking Gender, the Hidden Curriculum, and Sport in the Global Context, Laura Azzarito (Loughborough, UK) 6. Ability as an exclusionary concept in youth sport, Peter Hay (Queensland, Australia) 7. Sexuality and Youth Sport, Ian Wellard (Canterbury, UK) 8. The embodiment of religious culture and exclusionary practices in youth sport (Birmingham, UK) 9. Sporting fat: Youth sport and the obesity 'epidemic', Lisette Burrows & McCormack(Otago, New Zealand) Section 2. Moving Towards Inclusion 10. Young People's Voices in Sport, Ann MacPhail (Limerick, Ireland) 11. Lessons Learned about Gender Equity and Inclusion in Physical Education, Kimberly Oliver and Nate McCaughtry (New Mexico State & Wayne State, USA) 12. Children's Talent Development in Sport: Effectiveness or Efficiency? Jean Cote Colleen Coackley and Mark Bruner (Queen's University at Kingston, Canada) 13. Disability Sport and Inclusion Donna Goodwin and Danielle Peers (University of Alberta, Canada) 14. Facilitating positive experiences of physical education and school sport for Muslim girls Haifaa Jawad, Tansin Benn, & Symeon Dagkas (University of Birmingham, UK) 15. Sport and youth inclusion in the Majority world (Tess Kay, Brunel University, UK) 16. Physical Education for All: The Impact of Curriculum on Student Choice, Deborah Tannehill (Limerick, Ireland) 17. Dance and Social Inclusion: Possibilities and Challenges, Michael Gard & Doug Risner (Charles Sturt, Australia & Wayne State University USA)

There are systemic and longstanding inequalities in sport participation for culturally and linguistically diverse (CALD) migrants. Drawing on theoretical foundations of critical pedagogy and social justice education, as well as a public sociology perspective, this paper examines the development of an action research (AR) project to support the co-creation of inclusive climates in sports clubs in CALD communities in Melbourne, Australia. We use artefacts from collaborative sessions, interviews, and surveys to analyse the AR's impact on participating community sport leaders’ awareness and practice. The findings indicate how the collaborative process of assessing clubs’ diversity and inclusion climates affected participants’ awareness of inequities and exclusionary practices, and how the co-creation of strategies for change brought together diverse perspectives. We reflect on the implications and limitations of the AR for research practice aimed at promoting equitable social inclusion for CALD migrants in community sport.

For decades, differentiated instruction (DI) has been utilized as a generalist teaching approach and an inclusive practice in order to enhance the participation of all learners in the mainstream classroom, including learners with special educational needs. The extensive use of differentiation in mainstream classrooms as the gateway to inclusive education denotes the academic and social participation of all learners in a diverse environment. However, the lack of consensus on the specific implementation of DI has the potential for exclusionary tendencies based on nuances in its implementation and approach. While several educational systems prescribe differentiation in their policies as the main way of inclusive practice, it comes with minimal guidance or training on how it should actually be implemented. In the case of Bahrain, DI is infused through pre-service and in-service education programs, as well as advised and expected by the main quality assurance agency in the kingdom. This article discussed the dichotomy of DI and how the undermining dualism to its execution can have a counterproductive impact on students’ academic and social inclusion. The research questions pertaining to this study are therefore: how is DI conceptualized and implemented in primary classrooms in Bahrain? How does the degree to which this was observed contribute or hinder the academic and social inclusion of diverse learners? Data were collected from four participating teachers through a series of classroom observations and follow-up interviews. The article examined the qualitative data in primary level classrooms through a multiple case study design which elicited six main themes relating to the practice of DI: diverse teaching in response to classroom heterogeneity, mixed ability grouping arrangements, collaborative work, the peer pairing strategy, learning through play, and tiered assignments. Inductive thematic analysis was used to analyze the data based on a pre-conceived construction of the main factors of DI including differentiating content, process, and product; in response to students’ readiness, learning profile, and interests. The article proposed an approach to DI that is more conducive for both the academic and social inclusion of all learners. These practices are assigned as inclusionary or exclusionary practices based on: overt versus covert differentiation; individual versus collaborative work; teacher’s choice of differentiated task versus student’s choice of task; and teacher’s conceptualization of differentiation.

Information passed on through people, different form of media, technological platforms, and books influences the way different cultures, religions, and ethnic groups are perceived in a way which may sometimes appear to be wrong. As long as we have gained knowledge of the society and world around us, we are bombarded with media. Messages that explain what it means to be a member of a social group, such as a gender, caste, or race. These media portrayals influence how we perceive ourselves and our environment. Content analysis is one of the most important tools for understanding media representations. Stereotypes and preconceived images of others are derivatives of the process. A critical understanding of the functions of digital, media, and information systems is therefore indispensable in countering prejudice and discrimination, and promoting tolerance, social inclusion, and dialogue. While many people get accustomed to a highly digitalized daily routine, various forms of racism burgeon in online spaces. They often take shape in disinformation and hate speech targeting diverse population segments. The root causes are intricate. Whereas, the lack of critical thinking about information, media content, and purposeful use of technology as a key factor is evident. Racism experience sharing (disclosure) can potentially draw attention to the issue of discrimination and kindle meaningful discussions on race. Sharing experiences with racism through social media can incite a diverse reaction in users. Racism is expressed through discriminatory or exclusionary practices, on the one hand, and prejudiced beliefs, opinions, attitudes, and ideologies, on the other. It is a phenomenon expressed at the dimension of society, groups, individuals, and institutions, and is hence not to be analyzed as an attribute of the individual person or agency, but rather as a more complex, structural phenomenon. DOI - https://doi.org/10.65525/SVUP.9788199565494.2026.30-39

Social inclusion, defined as a suite of socially related issues and concerns encompassing access, equity, and social justice, transpires in culturally distinct ways. Through a deeply grounded investigation of the dynamics of inclusion in museums in the People’s Republic of China (PRC), I draw upon Christina Kreps’ concept of culturally appropriate museology, probing the possibilities inherent in her approach. I demonstrate that museum practitioners in the PRC are finding culturally appropriate and politically prudent solutions to complex and interlinked concerns around inclusion, especially in relation to young people. Drawing from the Chinese Communist Party’s campaigns of cultural nationalism and the alleviation of poverty, I show how practitioners employ strategies that seek to foster belonging and build cultural capital. Analysing examples of culturally appropriate inclusive practice that challenges the severe stigma of disability in China, I examine the ways that museums remove barriers to access while also providing equity of experience and pursuing social justice for disabled people. By surfacing the unique and situated ways in which inclusive work takes place in China, this study both illuminates and complicates our understanding of inclusion and its possibilities in diverse settings. It also shows how Kreps’ concept of culturally appropriate museology can be extended, enriched, and reframed to evidence its relevance in elucidating a wide range of museological practices and cultural settings.

Fashioning the Curator: The Chinese at the Lambing Flat Folk Museum

Rangeland restoration in southern Africa faces complex challenges that require the involvement of diverse social groups to ensure both ecological and social sustainability. This systematic review focuses on the role of social inclusion in rangeland restoration across multiple countries in the region, specifically examining the engagement of marginalized groups such as women, youth, and indigenous communities. We conducted a comprehensive search using the PRISMA approach, utilizing Scopus and other literature sources. Initially, we found 853 articles published between 2000 and 2024, which were subsequently screened down to 20 studies that met stringent inclusion criteria. This review identifies key strategies and outcomes associated with social inclusion in restoration efforts. Our findings reveal that participatory planning, gender-inclusive strategies, indigenous engagement, and capacity building are crucial for gaining community support, promoting social equity, and enhancing ecological resilience. However, challenges such as power dynamics, cultural norms, and resource constraints often impede the full realization of these inclusive practices. Despite these barriers, integrating local and indigenous knowledge and empowering marginalized groups significantly strengthens governance structures and leads to more sustainable restoration outcomes. Our review highlights the necessity of adopting holistic and inclusive approaches in rangeland restoration where social inclusion is not just a component but a central pillar of successful ecological management. It emphasizes the importance of social inclusion in the restoration of communal rangelands in southern Africa and provides insights into the approaches used, challenges faced, and outcomes achieved in incorporating social inclusion in rangeland restoration efforts. Our findings underscore the significance of collaborative efforts and social inclusion among local communities, policymakers, and stakeholders to achieve the sustainable restoration of communal rangelands in southern Africa.

Belonging on Rounds: Translating Research Into Inclusive Practices for Families With Limited English Proficiency to Promote Safety, Equity, and Quality.

Cultural values play a significant role in th context of rural livelihoods. Rural livelihoods are fundamentally determined by the capabilities of people and their cultural practices, values, norms, customs, knowledge and belief systems that are preserved for generations. The aim of this paper is to understand and explore the intricate relationship between livelihood assets and local cultural values with respect to building secured asset portfolios of rural communities. Empirical evidences are drawn from field research undertaken in 2008/09 in rural villages in Kandy, Sri Lanka. The ways in which villagers construct their livelihoods in their villages are multiple and, there are significant traditional components, which facilitate their resource accessibility and ownership. Cultural traditions are treated as a considerable resource that strengthens social assets and the solidarity of villages. Although the opportunities may be fewer, traditional skills and knowledge are considered important as a source that strengthens human assets. Locally shared cultural values and norms also play a significant role in defining community problems. However, the extent to which cultural value facilitates and impedes asset entitlement may vary among communities. The paper recognises culture as a capital asset which is fundamental building a secure and sustainable asset portfolio, encompassing all tangible and intangible values embedded in human society, enabling and empowering rural people. Sri Lanka Journal of Social Sciences 2015 38(1): 31-50

O artigo revê a trajetória do Museu do Estado da Bahia de 1918 a 1959, com vistas a identificar as sucessivas práticas museológicas e o engendramento - enquanto se institucionaliza e consolida-se - dos chamados processos de musealização, que estiveram também relacionados à personalidade de gestores e de suas expectativas diante das articulações políticas e sociais, bem como de suas expectativas em relação ao estado da Bahia. Perpassado por conflitos de diversas naturezas, apontam-se as alterações em seu modo de funcionamento. No marco cronológico em foco, caracterizam-se três momentos sucessivos: o da formação como museu histórico; o de consolidação como museu eclético, com olhos voltados para a história, e o caminho em direção à arte, sob a direção de José Valladares.