InterpNEWS July/August 2019 Issue

1

Annie Oakley

2 Volume 8, #3 , July/Aug2019

The International Heritage Interpretation e-Magazine.

Hi folks. Well, we’ve received lots of interesting articles for this issue to get us back on track, and have sent out a call for articles for out September/October issue with our traditional “Day of the Dead” celebration cover. I’ve been looking for articles on climate change as well, and had a great one come in for the Sep/Oct issue. IN still is sent FREE as a service to the interpretive profession – share what you’ve learned and pass it on to others. I have articles on interpreting death, why leaves change color, grave stone interpretation and more. If you’d like to receive IN just send me an e-mail and I’ll add you to our list.

Sep/Oct 2019 Issue – Day of The Dead.

- Check out our Interpretive Bookstore on the last page for interpretive textbooks.

- My new book – 40 Years a Heritage Interpreter is also now available as an e-book, http://www.heritageinterp.com/40_years_a_heritage_interpreter.html Cheers, John Veverka – jvainterp@aol.com

In this issue - Interpreting Phoebe Ann (Annie) Mosey. IN Staff - US Army Corps of Engineers Training In Interpretive Services for Managers, Supervisors and Team Leaders - J. Patrick Barry - “Does Setting Play a Role in Charlotte Bronte’s Villette? And What about Allusions?

Dr.Martha Benn Macdonald - I really love VooDoo Lilys but they really stink! John Veverka - The Value of Viewing Videos of yourself doing interpretive presentations (ouch). J. Patrick Barry, - The Twenty Mule Team and Borax - a story of the old west. John Veverka - Massive crayfish that didn't exist 25 years ago are capable of cloning themselves — and it's terrifying scientists. Carl Zimmer - Interpreting the Shiva Linga in Hundu religious traditions. by Subhamoy Das - Share Cropping and Cultural/Historical Interpretation. IN Research.

- Exploring the Crystal Cave. Neil Shea - A checklist for planning and delivery of interpretive walks and tours. John A. Veverka - Getting to Work – a Critical Interpretive Requirement for “Hands On” activities. Ron Kley - A Salute to Pete Seeger: Environmental Patriot Extraordinaire - Charles Yaple - Determine The Right Length Of A Talk Naturally - Ethan Rotman - Interpretation and Death - Rod Burns, - The Amazing Oarfish – from legend to reality. AnimalSake - “Proofing a Rough Draft…. Dr.Martha Benn Macdonald - think we…How Do We Know What We Know? Ron Kley - Two new books of interest to interpreters and history buffs. Charles Yaple

Page 3 6 9 11 13 15 21 25 29 31 34 37 39 43 44 49 52 55 57

InterpNEWS is published six times a year as a FREE John Veverka & Associates publication and published as a service to the interpretive profession. If you would like to be added to our mailing list just send an e-mail to jvainterp@aol.com and we’ll add you to our growing mailing list. Contributions of articles are welcomed. It you would like to have an article published in InterpNEWS let me know what you have in mind. Cover photo: Annie Oakley. www.heritageinterp.com – jvainterp@aol.com – SKYPE: jvainterp

3

InterpNEWS Interpreting Phoebe Ann (Annie) Mosey.

IN Staff

Annie Oakley was born Phoebe Ann (Annie) Mosey on August 13, 1860, in a cabin less than two miles (3.2 km) northwest of Woodland, now Willowdell, in Darke County, Ohio, a rural western border county of Ohio.[6] Her birthplace log cabin site is about five miles east of North Star. There is a stone-mounted plaque in the vicinity of the cabin site, which was placed by the Annie Oakley Committee in 1981, 121 years after her birth.

Annie's parents were Quakers of English descent from Hollidaysburg, Blair County, Pennsylvania: Susan Wise, age 18, and Jacob Mosey, born 1799, age 49, married in 1848. They moved to a rented farm (later purchased with a mortgage) in Patterson Township, Darke County, Ohio, sometime around 1855.

Born in 1860, Annie was the sixth of Jacob and Susan's nine children, and the fifth out of the seven surviving.[9] Her siblings were Mary Jane (1851–1867), Lydia (1852–1882), Elizabeth (1855–1881), Sarah Ellen (1857–1939), Catherine (1859–1859), John (1861–1949), Hulda (1864–1934) and a stillborn infant brother in 1865. Annie's father, who had fought in the War of 1812, became an invalid from overexposure during a blizzard in late 1865 and died of pneumonia in early 1866 at age 66. Her mother later married Daniel Brumbaugh, had one more child, Emily (1868–1937), and was widowed for a second time.

Because of poverty following the death of her father, Annie did not regularly attend school as a child, although she did attend later in childhood and in adulthood.[11] On March 15, 1870, at age nine, Annie was admitted to the Darke County Infirmary, along with elder sister Sarah Ellen. According to her autobiography, she was put in the care of the infirmary's superintendent, Samuel Crawford Edington, and his wife Nancy, who taught her to sew and decorate. Beginning in the spring of 1870, she was "bound out" to a local family to help care for their infant son, on the false promise of fifty cents a week and an education. The couple had originally wanted someone who could pump water, cook, and who was bigger. She spent about two years in near-slavery to them where she endured mental and physical abuse. One time, the wife put Annie out in the freezing cold, without shoes, as a punishment because she had fallen asleep over some darning. Annie referred to them as "the wolves". Even in her autobiography, she never revealed the couple's real name.

According to biographer Glenda Riley, "the wolves" could have been the Studabaker family.[14] However, the 1870 U.S. Census suggests that "the wolves" were the Abram Boose family of neighboring Preble County.

Around the spring of 1872, Annie ran away from "the wolves". According to biographer Shirl Kasper, it was only at this point that Annie had met and lived with the Edingtons, returning to her mother's home around the age of 15. Annie's mother married a third time, to Joseph Shaw, on October 25, 1874.

4

InterpNEWS Annie began trapping before the age of seven, and shooting and hunting by age eight, to support her siblings and her widowed mother. She sold the hunted game to locals in Greenville, such as shopkeepers Charles and G. Anthony Katzenberger, who shipped it to hotels in Cincinnati and other cities. She also sold the game herself to restaurants and hotels in northern Ohio. Her skill eventually paid off the mortgage on her mother's farm when Annie was 15.

Annie and Frank Butler lived in Cincinnati for a time. Oakley, the stage name she adopted when she and Frank began performing together, is believed to have been taken from the city's neighborhood of Oakley, where they resided. Some people believe she took on the name because that was the name of the man who had paid her train fare when she was a child.

They joined Buffalo Bill's Wild West in 1885. At five feet tall, Oakley was given the nickname of "Watanya Cicilla" by fellow performer Sitting Bull, rendered "Little Sure Shot" in the public advertisements.

Oakley c. 1899

During her first engagement with the Buffalo Bill show, Oakley experienced a tense professional rivalry with rifle sharpshooter Lillian Smith. Smith was eleven years younger than Oakley, age 15 at the time she joined the show in 1886, which may have been a primary reason for Oakley to alter her actual age in later years due to Smith's press coverage becoming as favorable as hers. Oakley temporarily left the Buffalo Bill show but returned two years later, after Smith departed, in time for the Paris Exposition of 1889.[33] This three-year tour only cemented Oakley as America's first female star. She earned more than any other performer in the show, except for "Buffalo Bill" Cody himself. She also performed in many shows on the side for extra income.

Wild West Show poster

In Europe, she performed for Queen Victoria of the United Kingdom, King Umberto I of Italy, President Marie François Sadi Carnot of France and other crowned heads of state. Oakley supposedly shot the ashes off a cigarette held by the newly crowned German Kaiser Wilhelm II at his request.

From 1892 to 1904, Oakley and Butler made their home in Nutley, New Jersey.

Oakley promoted the service of women in combat operations for the United States armed forces. She wrote a letter to President William McKinley on April 5, 1898, "offering the government the services of a company of 50 'lady sharpshooters' who would provide their own arms and ammunition should the U.S. go to war with Spain." The Spanish–American War did occur, but Oakley's offer was not accepted. Theodore Roosevelt, did, however, name his volunteer cavalry the "Rough Riders" after the "Buffalo Bill's Wild West and Congress of Rough Riders of the World" where Oakley was a major star.

The same year that McKinley was fatally shot by an assassin, 1901, Oakley was also badly injured in a train accident, but recovered after temporary paralysis and five spinal operations. She left the Buffalo Bill show and in 1902 began a less taxing acting career in a stage play written especially for her, The Western Girl. Oakley played the role of Nancy Berry who used a pistol, a rifle and rope to outsmart a group of outlaws.

5

InterpNEWS Despite her injury and change of career, her shooting expertise continued to increase into her 60s.

Throughout her career, it is believed that Oakley taught more than 15,000 women how to use a gun. Oakley believed strongly that it was crucial for women to learn how to use a gun, as not only a form of physical and mental exercise, but also to defend themselves. She said: "I would like to see every woman know how to handle guns as naturally as they know how to handle babies."

References: Annie Oakley, 1894, an "exhibition of rifle shooting at glass balls, etc.", in an Edison Kinetoscope movie Buffalo Bill was friends with Thomas Edison, and Edison built the world's largest electrical power plant at the time for the Wild West Show.

Buffalo Bill and 15 of his show Indians appeared in two Kinetoscopes filmed September 24, 1894.

In 1894, Oakley and Butler performed in Edison's Kinetoscope film The "Little Sure Shot of the Wild West," an exhibition of rifle shooting at glass balls, etc. which was filmed November 1, 1894 in Edison's Black Maria studio by William Heise. It was the eleventh film made after commercial showings began on April 14, 1894.

6

InterpNEWS US Army Corps of Engineers Training In Interpretive Services for Managers, Supervisors and Team Leaders J. Patrick Barry jpatbarry@hotmail.com

Since starting with the Interpretive Services PROSPECT Program, I kept hearing from people that we should develop an advanced course. I took over as the lead instructor in 2002, the same year I became a Certified Interpretive Trainer for the National Association for Interpretation.

Steve Austin, our proponent in headquarters, suggested the course name. John Veverka, our contractor for many years, also believed we needed an advanced course.

We had a meeting at the end of the National Association for Interpretation Conference in Mobile on 11 November, 2005. We discussed the existing Basic Interpretation Class and Advanced Interpretation Class.

People attending included: Greg Miller, Nancy Rogers, Alana Mesinbrink, Rachel Garren, Cynthia Piirto, Kevin Ewbank, Mary Heitmeier and Pat Barry.

We prioritized 17 topics to cover in the advanced course. The topics were generated by a project delivery team who informally surveyed interpreters through Kevin Ewbank’s Interpretive Email Network. At the time, Pat and Cynthia were the course instructors. Shortly after, Nancy Rogers and Brian Westfall replaced Cynthia.

One thing we discussed was to replace the basic Interpretive Services course with the NAI, Certified Interpretive Guide Class. We decided against it when I found out that nearly an entire class of Corps rangers failed to pass a class because they did not succeed in the literature review.

Finally, after many revisions, establishing learning objectives, and a lesson plan, the first course was set for June 2010. The Huntsville Training Center insisted that the course be held at the Bevill Center in Huntsville so they could monitor it. Instructors included contractor John Veverka, Nancy Rogers and Pat Barry.

Nancy had previously made an arrangement with the USFWS Wheeler Wildlife Refuge to hold our field trips there. The site had a visitor center, interpretive staff, classroom, volunteers, a cooperating association, exhibits, a hiking trail and even a boat ramp. These features made this site the closest thing to a Corps site that we could find in the Huntsville area.

We had one problem. The class was advertised for more advanced interpreters but we ended up with several people who had minimal training. So, we had to cover some of the basics, leading to some criticism that the course too closely resembled the basic course. Nevertheless, we completed the first class!

InterpNEWS

7

John V (right) with Pat Barry (left)

First Interpretive Services for Managers, Supervisors and Team Leaders. Standing from left: Tracy Spry, Ralph Antonelli, Angela Jones, Tanya Grant, Brian Osberghaus, Jean Nauss, Nancy Rogers (instructor), Chris Hanaford, James Creely, David Dutton, John Schaake, Leah Moring, Leah Deeds, and Chris Edmondson. Front row kneeling and squatting from left: Boll Wright, Christie Johnson (future instructor), Kathy Grim, Bonnie Ecker, John Stokley, instructors Pat Barry and John Veverka.

We held the second class in St. Louis, Missouri in a hotel right next to the district office. Instructors this time included, John Veverka, Rachel Garren, and Pat Barry. This time we mostly had more experienced students.

InterpNEWS

8

Students and instructors of the second advanced class in St. Louis, May 19th 2011.

We held the last class in Portland, Oregon in 2015 right before I retired. I was supposed to facilitate the class with John Veverka but he had a medical emergency so could not make it. I came home every night after class and prepared my lessons and John’s lessons for the following day. With a bit of improvising, it worked. Brian Westfall, who was scheduled to take over the class, helped to deliver it. I was especially gratified at the end of the class when Karla Zeutenhorst graciously led a standing ovation for me for single handedly completing the class. It felt good to end my career on a high note!

-------------------------------

As a note – this course is still available to any individual interpreter or interpretive organization through the Heritage Interpretation Training Center. You can find course details and content here: http://www.heritageinterp.com/advanced_interpretation_for_chiefs_of_interp_-_in.html John Veverka

9

InterpNEWS

“Does Setting Play a Role in Charlotte Bronte’s Villette? And What about Allusions?

By Dr. Martha Benn Macdonald InterpNEWS Regional Editor

When I began reading Charlotte Bronte’s novel, Villette, I was a little confused, I admit, but after several pages, I was very engaged. I do not disagree with Virginia Woolf who called it “Bronte’s finest novel,” nor do I disagree with George Eliot who said, “A still more wonderful book than Jane Eyre.” They were both good novels, but Villette seems richer, more mysterious, and supernatural. If you have time to read the novel, I would enjoy hearing your thoughts. As an interpreter, I will not focus on the plot nor the development of Lucy Snow, the protagonist, in particular, but on points in the setting and allusions which contribute to her character and to the themes of isolation, deception, and confusion.

After losing a couple of jobs for one reason or another, none of which seems to be her fault, Lucy Snowe makes a decision to leave England and venture to France. As readers, we marvel at her determination, tenacity, and her ability to navigate. Lucy finally ends up at the house of Madame Beck on the Rue Fossette, a house which serves as a school in the town of Villette. Here, Lucy becomes a successful teacher. As she explained to someone, “Yes, I am a rising character: once an old lady’s companion, then a nursery-governess, now a school teacher.”

And it is this setting which Lucy, as first person narrator, describes. Behind the house which serves as a school, Lucy discovers a garden, a ghost story, and more, allusions showering over all.

As Lucy narrates, “Behind the house at the Rue Fossette there was a garden---large, considering that it lay in the heart of that city, and to my recollection at this day it seems pleasant: but time, like distance, lends to certain scenes an influence so softening; and where all is stone around, blank wall and hot pavement, how precious seems, one shrub, how lovely an enclosed and planted spot of ground…there went a tradition that Madame Beck’s house has in old days been a convent.” Planted in the garden were nasturtiums, orchard giants, an acacia, jasmine, and ivy. So what might these plants offer? Nasturtiums are not only pretty for floral arrangements, but they are also edible in salads and sandwiches. Acacia flowers, made into a tea, reduce fat, relieve pain, and sooth coughs and sore throats, according to scholars. Finally, what are the benefits of jasmine and ivy? For one, of course, they are beautiful in floral arrangements. But Madame Beck probably wanted more. And, indeed, with her cleverness, knowledge, and manipulative skills, she would have known that jasmine and ivy had medical benefits, to wit, jasmine, known as the flower of love, was healing because of its delicious scent, and ivy was healed sores and cuts.

10

InterpNEWS And in that garden is a ghost story which I believe most interpreters would enjoy knowing, sharing, and adapting, particularly on All Hallows’ Eve. This one is telling. Beneath a pear tree in the garden, there was a vault surrounded with grass and flowers. A nun had been buried alive there during the Middle Ages “for a sin against her vow.” Five hundred years later, visitors on moonlit evenings see the nun’s black robe and white veil. If we use our imaginations, we will come up with an interpretation. Had a poor nun succumbed to the sexual abuse of a decadent priest and been punished? He certainly wasn’t shamed. A Gothic story, for sure, this is, and the implications are contemporary as well.

Lucy is troubled by this story, for the image of a woman wearing black and white often appears to her.

But the games of Mrs. Beck, owner and teacher of the school (and a very wealthy woman) bother her as well.

Mrs. Beck pretends to be a confidante of students and teachers, but at the same time she deceives her students and teachers. A control freak, she goes through their possessions which she finds in closets, in chests, sometimes under bed pillows. Mrs. Beck has power, and the teachers and students know it. They are her victims. They are trapped if they want to remain at the school. When she saw the woman reading her letters from Graham, also known as Dr. John, Lucy is appalled and finally puts them in a bottle which she’ll conceal somewhere, so Mrs. Beck won’t see them.

Finally, what about these allusions showering down throughout the novel? Not thunderstorms, just gentle rain. What is their purpose? Do you think Lucy Snowe’s references play a significant role? Are they engaging? Do they support themes of isolation, bondage, and more? Are female characters yearning for love and independence at the same time able to experience what seems a juxtaposition of opposites in the mid nineteenth century? Allusions to Vicar of Wakefield or to Babylon in the Bible may seem abstruse for contemporary readers. However, they reflect the way Lucy thinks. “While I read (a pocket classic---a Corneille___I did not like it, but he (Monsieur Paul) did, finding therein beauties I never could be brought to perceive),” or “comparison with the compliments of a John Knox to a Mary Stuart.” Many of these allusions reflect her knowledge of Protestant duty and what she calls ostentatiousness of Catholics.

The novel ends rather ambiguously. Monsieur Paul does not return from his sea voyage. We’re not sure about Lucy. Like other female characters in Charlotte Bronte’s fiction, she is troubled. She yearns to experience love and independence at the same time, to develop a career and experience marriage, and to overcome oppression and bondage. But does the novel really end happily? What do you think?

Dr. Martha Macdonald College English instructor (Ret), author, and performer. doctorbenn@gmail.com

InterpNEWS

11

I really love VooDoo Lilys but they really stink!

John Veverka IN Editor and Heritage Interpreter jvainterp@aol.com I first experienced my first voodoo lily at an arboretum greenhouse – it had just bloomed and it was really a wonderful plant and really stunk. I mean dead body decomposing smell. It has this odor to attract insects like carrion beetles that are attracted to the smell, and then pollinate the plant. So I purchased two large bulbs from a on-line exotic plant seller and put the bulbs in a pot in the spring and waited. By late summer I had two smelly beauties. So I thought I would share some details on the wonderful plant.

Voodoo lily is a perennial generally grown as a curiosity for its interesting foliage. Native to warm subtropical to tropical areas of eastern Asia, including Vietnam, Japan and China south to Indonesia, Amorphophallus konjac has been known by several other scientific names including A. rivieri, A. rivieri var. konjac, A. mairei, and Hydrosme rivieri as well as numerous common names including Devil’s tongue, dragon plant, elephant yam, konnyku, leopard arum, snake palm and umbrella arum (and some of the common names also refer to other species of arums).

The leaf stalk is mottled pinkish gray and olive green.

12

InterpNEWS The starchy tubers are edible and this plant is grown for food in some parts of the world, processed into a tasteless flour or stiff jelly (which can be used as a vegan substitute for gelatin). The Japanese use konjac flour to make shirataki noodles, and the starch is used to make a popular Asian fruit jelly snack.

This plant in the philodendron family (Araceae) produces a single leaf from a subterranean tuber (sometimes incorrectly called corms). The globose tuber can grow up to 50 pounds and a foot in diameter. The tuber shrinks away as the new leaf grows and during the growing season a new, larger tuber replaces it. The fleshy leaf stalk (petiole) is a very interesting mottled pinkish-gray and olive green. The single intricate leaf consists of a horizontal blade on the vertical petiole which is divided into three sections, giving an umbrella-like effect.

Larger tubers (about the size of a grapefruit or larger) may produce single inflorescence in late winter or spring before the foliage appears. A heavy stalk bears a large, shiny brown-purple to maroon ruffled spathe (a sheathing bract) up to 3 feet long surrounding the longer pale green to purple or mottled spadix (a flower spike with a fleshy axis). These monoecious plants have tiny individual female flowers (pistils) in a zone at the bottom of the spadix, another zone of stamens (the male flowers) and a sterile area at the top. When in bloom it produces an odor like a dead animal, the smell intended to attract the carrion flies that are its natural pollinators. If this is objectionable the flower can be cut off or covered with a plastic bag to confine the smell.

Pollinated flowers will be followed by a globose berry, although this is rare in home-grown plants. It may be a month or more before the leaf emerges after flowering.

Voodoo lily does best in rich, organic soil or soil-less growing medium. Plant the tubers when the pinkish growing tips start to show. Because the roots do not come from the base of the tuber, but from the top and grow out horizontally to help support the leaf, the tubers should be placed deeply below the surface – approximately as far below the soil surface as the tuber is wide. The container should be at least twice the diameter of the tuber that is planted to accommodate the spreading roots. As warm weather plants they will only grow when conditions are warm enough. Voodoo lily tolerates most conditions from full shade to full sun, but does in partial sun. It also needs consistent moisture when growing and can even tolerate standing in water; potted ones can be sunken into a shallow water garden. It is a heavy feeder, and can be fertilized heavily through the growing season. The growing medium should be allowed to dry and no more fertilizer provided in the late summer or fall when the leaf begins to senesce. Containers outside should be tipped over to allow them to dry out completely. Do not cut off the leaf until is completely brown.

During the winter rest period the tuber can remain in its pot in the dry growing medium or can be removed from the growing medium and stored in peat moss. It is often recommended to wait until spring to separate any small new tubers from the parent. In any case, the tubers should be kept on the dry side so they won’t rot, in fairly warm conditions (42-50F).

13

InterpNEWS The Value of Viewing Videos of yourself doing interpretive presentations (ouch).

Joseph Patrick “Pat” Barry, Certified Interpretive Trainer, May 2019

How many of you have ever seen yourself giving an interpretive program? By watching yourself, you can discover so much about the information you present, how you present it and, depending on the camera angle, how your audience reacts.

Not long ago, I recorded a student in one of the Certified Interpretive Guide classes I helped to facilitate. She used what I call the “gratuitous like.” You’ve all heard people say something like, “So it’s like raining and I’m like getting wet….” She was unaware she did this. I mentioned to her that this habit may be well-received by her young peers but for an older person like me, it can be distracting. Watching a video can help reveal if you are using potentially distracting language.

I once recorded an interpreter who paced back and forth throughout his entire presentation. I noticed it and I’m sure some audience members also noticed it. He was unaware of the waltz he was performing during his presentation until we viewed the video together. It was funny to watch in fast forward!

Some of the things that will be instantly obvious include not waiting for people to catch up to you during a guided walk. Another is not interacting with the group. Perhaps you positioned the audience so noise, or the sun or wind is a problem. Perhaps you gave out inaccurate information or were disorganized. One of my pet peeves is interpreters who wear sun glasses or talk facing away from the group because eye contact is important for successful communication. Be on the lookout for talking too quietly or too loudly, no introduction, no theme, no conclusion, or no safety messages.

In my case, one of the valuable things I learned about myself is that I sometimes lose volume at the end of sentences. With that awareness I’ve been able to watch out for that.

When recording, use a tripod and decide ahead of time what angles will work best. That will make the video easier to watch. If an employee is intimidated by having their supervisor record them, ask a coworker to do it.

14

InterpNEWS There are so many other advantages to viewing videos. Did that theme work? Did I remember my call to action? Should I be heard standing beside that noisy stream? Did my body language help or hinder the presentation?

If you are the person being recorded, be sure to view the video several times to make sure you find all the great and not-so-great parts of your presentation. Use it as a tool to improve program quality. Don’t be too hard on yourself. The perfect interpretive program has yet to be performed.

If the interpreters at your site all do similar programs, watch one another’s recordings as a group. The facilitator should start the discussion after each recording by asking the question, “What did this person do well?” Then, make constructive suggestions to make the program even better. Establish a supportive environment where you all learn from one-another, steal (or at least borrow) one-another’s ideas and help oneanother to improve. Ultimately, this will improve the quality of the programs you provide for visitors at your site and make your time more rewarding and enjoyable.

Joseph Patrick “Pat” Barry, Certified Interpretive Trainer, May 2019

15

InterpNEWS

The Twenty Mule Team and Borax a story of the old west.

Compiled and Edited by John Veverka

Growing up as a child in Mansfield, Ohio, and watching black and white TV (we had 3 channels) in the 1950's there were lots of TV shows about the old west, from the Lone Ranger, to the Old Ranger, Death Valley Days (photo below) . The latter TV show had many hosts, one of whom was Ronald Regan (during his acting years) and those shows were sponsored by the Twenty-Mule Team Borax company. I even had a model of the twenty-mule team to put together. So when I came across some articles on the subject, I thought you might enjoy one of the true stories of the old west, cobbled together from several different sources, just for fun. So let's start at the beginning.

First of all -what is Borax anyway? This old advertisement booklet explains. We'll meet Borax Bill a little later in the story.

16

InterpNEWS The Twenty-mule teams.

Twenty-mule teams were teams of eighteen mules and two horses attached to large wagons that ferried borax out of Death Valley from 1883 to 1889. They traveled from mines across the Mojave Desert to the nearest railroad spur, 165 miles (275 km) away in Mojave. The routes were from the Harmony and Amargosa Borax Works to Daggett, California, and later Mojave, California. After Harmony and Amargosa shut down in 1888, the mule team's route was moved to the mines at Borate, 3 miles east of Calico, back to Daggett. There they worked from 1891 until 1898 when they were replaced by the Borate and Daggett Railroad.

20 Mule Team death valley re-enactment.

The wagons were among the largest ever pulled by draft animals, designed to carry 10 short tons (9 metric tons) of borax ore at a time.

In 1877, six years before twenty-mule teams had been introduced into Death Valley, Scientific American reported that Francis Marion Smith and his brother had shipped their company's borax in a 30-ton load using two large wagons, with a third wagon for food and water, drawn by a 24-mule team over a 160-mile stretch of desert between Teel's Marsh and Wadsworth, Nevada.

The twenty-mule-team wagons were designed to carry 10 short tons (9 metric tons) of borax ore at a time. The rear wheels measured seven feet (2.1 m) high, with tires made of one-inch-thick (25 mm) iron. The wagon beds measured 16 feet long and were 6 feet deep (4.9 m long, 1.8 m deep); constructed of solid oak, they weighed 7,800 pounds (3,500 kg) empty; when loaded with ore, the total weight of the mule train was 73,200 pounds (33.2 metric tons or 36.6 short tons).

17

InterpNEWS The first wagon was the trailer, the second was "the tender" or the "back action", and the tank wagon brought up the rear.

With the mules, the caravan stretched over 180 feet (55 m). No wagon ever broke down in transit on the desert due to their construction.

A 1,200-U.S.-gallon (4542.49 L) water tank was added to supply the mules with water en route. There were water barrels on the wagons for the teamster and the swamper. Water supplies were refilled at springs along the way, as it was not possible to carry enough water for the entire trip. The tank water was used at dry camps and water stops.

Borax wagons with the water tank.

The June 1940 issue of Desert Magazine confirms that the primary water tank was 1200 U.S. gallons. This detail is also given in "The History Behind the Scale Model".

An efficient system of dispersing feed and water along the road was put in use. Teams outbound from Mojave, pulling empty wagons, hauled their own feed and supplies, which were dropped off at successive camps as the outfit traveled. The supplies would be on hand to use when a loaded wagon came back the other way, and no payload space was wasted. There was one stretch of road where a 500-gallon wagon was added to take water to a dry camp for the team that would be coming from the opposite direction. The arriving team would use the water and take the empty tank back to the spring on their haul the next day, ready for re-filling and staging by the next outbound outfit.

The teams hauled more than 20 million pounds (9,000 metric tons) of borax out of Death Valley in the six years of the operation. Pacific Coast Borax began shipping their borax by train in 1898.

18

InterpNEWS Horses were the wheelers, the two closest to the wagon. They were ridden by one of the two men generally required to operate the wagons and were typically larger than their mule brethren. They had great brute strength for starting the wagons moving and could withstand the jarring of the heavy wagon tongue, but the mules were smarter and better suited to work in desert conditions. In the Proceedings Fifth Death Valley Conference on History and Prehistory, two articles discussed freight operations in the Mojave with specific details on the use of mules and horses. In "Of Myths and Men: Separating Fact from Fiction in the Twenty Mule Team Story", author Ted Fave discussed how the teams were assembled, trained, and used. "Nadeau's Freighting Teams in the Mojave", based on Remi Nadeau's historic accomplishments hauling freight throughout the desert region, gives further insight as to the superiority of mules for general use.

The teamster drove the team with a single long rein, known as a "jerk line", and the aid of a long blacksnake whip. The teamster usually rode the left wheeler, but he could also drive from the trailer seat, working the brake on steep descents. The swamper usually rode the trailer, but in hilly country, he would be on the back action available to work the brake. From the trailer, armed with a can of small rocks, he could pelt an inattentive mule and send it back to work. Both men were responsible for readying the team, feeding and watering of the mules, and any veterinary care or repairs that needed to be done. There was a mid-day stop to feed and water the mules in harness. The night stops had corrals and feed boxes for the mules. A day's travel averaged about 17 miles, varying slightly from leg to leg. It took about ten days to make a trip one way. Cabins were constructed by the company for use of drivers and swampers at the night stops.

Francis Marion Smith, who came to be known as "Borax Smith", founded Pacific Borax. Cora Keagle recounted his history in an article, "Buckboard Days in Borate", published in Desert Magazine in September 1939. Smith was a great promoter and sent drivers out with jerk-line teams to major U.S. cities to promote the company's laundry product with free samples. The exhibition teams were typically mules for the promotion value, but Smith explained that in actual use, wheel horses were a standard practice. Outside contractors hauling for the company typically used mixed teams. Francis Marion Smith, who came to be known as "Borax Smith", founded Pacific Borax. Cora Keagle recounted his history in an article, "Buckboard Days in Borate", published in Desert Magazine in September 1939. Smith was a great promoter and sent drivers out with jerkline teams to major U.S. cities to promote the company's laundry product with free samples. The exhibition teams were typically mules for the promotion value, but Smith explained that in actual use, wheel horses were a standard practice. Outside contractors hauling for the company typically used mixed teams.

Joe Zentner wrote of the origins of the advertising campaign on the Desert USA website in "Twenty Mule Teams on the move in Death Valley". Bill Parkinson, formerly a night watchman for the company, had to learn quickly how to drive the team when he was given the role of "Borax Bill".

He was the first, but not the last, driver known by that name. The 1904 St. Louis World's Fair was the maiden appearance for the team and was such a success that Parkinson went on tour.

The team eventually made its way to New York City, parading down Broadway. After that showing, the mules were sold, and the wagons shipped back to California. The mules also appeared at the Golden Gate Bridge dedication, according to "The Last Ride, the Borax Twenty Mule Team 1883 - 1999".

Francis Marion Smith,

19

InterpNEWS

A short item in the June 1940 edition of Desert Magazine mentioned that two of the original borax wagons were en route to the New York World's Fair. The item followed with the note that muleskinner "Borax Bill" Parkinson. had driven an original wagon from Oakland, California, to New York City in 1917, spending two years on the journey. The mule team also made periodic re-enactment appearances on hauls into Death Valley.

In 1958, a twenty-mule team made a symbolic haul out of the new pit at U.S. Borax, commemorating the transition from underground to open-pit mining.[11] Other appearances for twenty-mule teams included President Wilson's inauguration in 1917.

Promotional team appearances ended with an outing in the January 1, 1999, Rose Parade. The team had a shakedown outing in a 1998 Boron, California, parade. The company spent $100,000, refitting the 115-year-old wagons and obtaining harness and mules for the performance. There were no plans for additional public appearances for advertising purposes, as the company no longer had a retail product line.

U.S. Borax put out a paperback publication entitled The Last Ride, the Borax Twenty Mule Team 1883 - 1999 that included many details about the history of the team and the preparation for the Rose Parade outing. There is a photo of Borax Bill driving the team down Broadway in New York City with bells on every animal. Most of the time, only the leaders wore bells. Another picture shows the team in San Francisco in 1917. This picture clearly shows the teamster on a horse. Another historic picture shows a working borax freight team with a mixture of horses and mules. https://www.amazon.com/Last-Ride-Borax-Twenty-Mule/dp/B0016G0XSG

20

InterpNEWS References: Of Myths and Men: Separating Fact from Fiction in the Twenty Mule Team Story, by Ted Faye, Proceedings Fifth Death Valley Conference on History and Prehistory.

Desert Magazine, http://www.scribd.com/doc/2095190/193909-Desert-Magazine-1939-September Desert Magazine September 1939, Buckboard Days in Borate.

The Last Ride, the Borax Twenty Mule Team 1883 - 1999.

Proceedings Fifth Death Valley Conference on History and Prehistory: Remi Nadeau's Freighting Teams in the Southern Mining Camps; Of Myths and Men: Separating Fact from Fiction in the Twenty-Mule Team Story. Community Printing and Publishing, Bishop, California 93514. 1999. ISBN 0-912494-05-0.

Owens Valley History Mysteries www.owensvalleyhistory.com/ovh_mystery/page79.html 539 x 150 · 42 kB · jpeg Ghosts of the Past 4 www.owensvalleyhistory.com/20_mule_team2/page9c.html 539 x 150 · 42 kB · jpeg Death Valley and The 20 Mule Team maid4ugreenville.blogspot.com/2012_11_01_archive.html 935 x 260 · 102 kB · jpeg https://www.bing.com/images/search?view=detailV2&ccid=tduZtiTc&id=4FE77E838D994813D04FA0DE64 E846A9A5C15390&q=20+Mule+Team+Death+Valley&simid=608034007445081643&selectedIndex=1&ajax hist=0

21

InterpNEWS

Massive crayfish that didn't exist 25 years ago are capable of cloning themselves — and its terrifying scientists.

Carl Zimmer The New York Times

The marbled crayfish is a mutant species that clones itself, scientists report. The population is exploding in Europe, but the species appears to have originated only about 25 years ago. Credit Ranja Andriantsoa

Frank Lyko, a biologist at the German Cancer Research Center, studies the six-inch-long marbled crayfish.

Finding specimens is easy: Dr. Lyko can buy the crayfish at pet stores in Germany, or he can head with colleagues to a nearby lake.

Wait till dark, switch on head lamps, and wander into the shallows. The marbled crayfish will emerge from hiding and begin swarming around your ankles.

“It’s extremely impressive,” said Dr. Lyko. “Three of us once caught 150 animals within one hour, just with our hands.”

Over the past five years, Dr. Lyko and his colleagues have sequenced the genomes of marbled crayfish. In a study published on Monday, the researchers demonstrate that the marble crayfish, while common, is one of the most remarkable species known to science.

Before about 25 years ago, the species simply did not exist. A single drastic mutation in a single crayfish produced the marbled crayfish in an instant.

The mutation made it possible for the creature to clone itself, and now it has spread across much of Europe and gained a toehold on other continents. In Madagascar, where it arrived about 2007, it now numbers in the millions and threatens native crayfish.

“We may never have caught the genome of a species so soon after it became a species,” said Zen Faulkes, a biologist at the University of Texas Rio Grande Valley, who was not involved in the new study.

The marbled crayfish became popular among German aquarium hobbyists in the late 1990s. The earliest report of the creature comes from a hobbyist who told Dr. Lyko he bought what were described to him as “Texas crayfish” in 1995.

The hobbyist — whom Dr. Lyko declined to identify — was struck by the large size of the crayfish and its enormous batches of eggs. A single marbled crayfish can produce hundreds of eggs at a time.

22

InterpNEWS

Soon the hobbyist was giving away the crayfish to his friends. And not long afterward, so-called marmorkrebs were showing up in pet stores in Germany and beyond.

As marmorkrebs became more popular, owners grew increasingly puzzled. The crayfish seemed to be laying eggs without mating. The progeny were all female, and each one grew up ready to reproduce.

In 2003, scientists confirmed that the marbled crayfish were indeed making clones of themselves. They sequenced small bits of DNA from the animals, which bore a striking similarity to a group of crayfish species called Procambarus, native to North America and Central America.

Ten years later, Dr. Lyko and his colleagues set out to determine the entire genome of the marbled crayfish. By then, it was no longer just an aquarium oddity.

For nearly two decades, marbled crayfish have been multiplying like Tribbles on the legendary “Star Trek” episode. “People would start out with a single animal, and a year later they would have a couple hundred,” said Dr. Lyko.

Many owners apparently drove to nearby lakes and dumped their marmorkrebs. And it turned out that the marbled crayfish didn’t need to be pampered to thrive. Marmorkrebs established growing populations in the wild, sometimes walking hundreds of yards to reach new lakes and streams. Feral populations started turning up in the Czech Republic, Hungary, Croatia and Ukraine in Europe, and later in Japan and Madagascar.

Sequencing the genome of this animal was not easy: No one had sequenced the genome of a crayfish. In fact, no one had ever sequenced any close relative of crayfish.

Dr. Lyko and his colleagues struggled for years to piece together fragments of DNA into a single map of its genome. Once they succeeded, they sequenced the genomes of 15 other specimens, including marbled crayfish living in German lakes and those belonging to other species.

23

InterpNEWS The rich genetic detail gave the scientists a much clearer look at the freakish origins of the marbled crayfish.

It apparently evolved from a species known as the slough crayfish, Procambarus fallax, which lives only in the tributaries of the Satilla River in Florida and Georgia.

The scientists concluded that the new species got its start when two slough crayfish mated. One of them had a mutation in a sex cell — whether it was an egg or sperm, the scientists can’t tell.

Normal sex cells contain a single copy of each chromosome. But the mutant crayfish sex cell had two.

Somehow the two sex cells fused and produced a female crayfish embryo with three copies of each chromosome instead of the normal two. Somehow, too, the new crayfish didn’t suffer any deformities as a result of all that extra DNA. It grew and thrived. But instead of reproducing sexually, the first marbled crayfish was able to induce her own eggs to start dividing into embryos. The offspring, all females, inherited identical copies of her three sets of chromosomes. They were clones.

Now that their chromosomes were mismatched with those of slough crayfish, they could no longer produce viable offspring. Male slough crayfish will readily mate with the marbled crayfish, but they never father any of the offspring.

In December, Dr. Lyko and his colleagues officially declared the marbled crayfish to be a species of its own, which they named Procambarus virginalis. The scientists can’t say for sure where the species began. There are no wild populations of marble crayfish in the United States, so it’s conceivable that the new species arose in a German aquarium.

All the marbled crayfish Dr. Lyko’s team studied were almost genetically identical to one another. Yet that single genome has allowed the clones to thrive in all manner of habitats — from abandoned coal fields in Germany to rice paddies in Madagascar.

In their new study, published in the journal Nature Ecology and Evolution, the researchers show that the marbled crayfish has spread across Madagascar at an astonishing pace, across an area the size of Indiana in about a decade.

24

InterpNEWS Thanks to the young age of the species, marbled crayfish could shed light on one of the big mysteries about the animal kingdom: why so many animals have sex.

Only about 1 in 10,000 species comprise cloning females. Many studies suggest that sex-free species are rare because they don’t last long.

In one such study, Abraham E. Tucker of Southern Arkansas University and his colleagues studied 11 asexual species of water fleas, a tiny kind of invertebrate. Their DNA indicates that the species only evolved about 1,250 years ago.

There are a lot of clear advantages to being a clone. Marbled crayfish produce nothing but fertile offspring, allowing their populations to explode. “Asexuality is a fantastic short-term strategy,” said Dr. Tucker.

In the long term, however, there are benefits to sex. Sexually reproducing animals may be better at fighting of diseases, for example.

If a pathogen evolves a way to attack one clone, its strategy will succeed on every clone. Sexually reproducing species mix their genes together into new combinations, increasing their odds of developing a defense.

The marbled crayfish offers scientists a chance to watch this drama play out practically from the beginning. In its first couple decades, it’s doing extremely well. But sooner or later, the marbled crayfish’s fortunes may well turn.

“Maybe they just survive for 100,000 years,” Dr. Lyko speculated. “That would be a long time for me personally, but in evolution it would just be a blip on the radar.”

Follow Carl Zimmer on Twitter @carlzimmer Like the Science Times page on Facebook.

25

InterpNEWS

Interpreting the Shiva Linga in Hundu religious traditions.

by Subhamoy Das

Shiva limgan spiritual sacred Indian stones The Shiva Linga or Lingam is a symbol that represents Lord Shiva in Hinduism. As the most powerful of deities, temples are built in his honor that include a Shiva Linga, representing all the energies of the world and beyond.

The popular belief is that the Shiva Linga represents the phallus, the emblem of the generative power in nature.

According to followers of Hindu, including the teachings of Swami Sivananda, this is not only a serious mistake but also a grave blunder.

In addition to the Hindu tradition, the Shiva Linga has been adopted by a number of metaphysical disciplines.

In this case, it refers to a particular stone from an Indian river that is believed to have healing powers for the mind, body, and soul.

To understand these dual uses for the words Shiva Linga, let's approach them one at a time and begin with the origin. They are completely different but connected in their underlying meaning and connection to Lord Shiva .

Shiva Linga: The Symbol of Shiva In Sanskrit, Linga means a "mark" or a symbol, which points to an inference. Thus the Shiva Linga is a symbol of Lord Shiva: a mark that reminds of the Omnipotent Lord, which is formless.

Shiva Linga speaks to the Hindu devotee in the unmistakable language of silence. It is only the outward symbol of the formless being, Lord Shiva, who is the undying soul seated in the chambers of your heart. He is your indweller, your innermost self or Atman, and who is identical with the supreme Brahman.

The Linga as a Symbol of Creation The ancient Hindu scripture "Linga Purana" says that the foremost Linga is devoid of smell, color, taste, etc., and is spoken of as Prakriti, or Nature itself. In the post-Vedic period, the Linga became symbolical of the generative power of Lord Shiva.

The Linga is like an egg and represents the Brahmanda (the cosmic egg).

Linga signifies that the creation is affected by the union of Prakriti and Purusha, the male and the female powers of Nature. It also signifies Satya, Jnana, and Ananta—Truth, Knowledge, and Infinity.

InterpNEWS

26

What Does a Hindu Shiva Linga Look Like?

A Shiva Linga consists of three parts. The lowest of these is called the Brahma-Pitha; the middle one, the Vishnu-Pitha; the uppermost one, the Shiva-Pitha. These are associated with the Hindu pantheon of gods: Brahma (the Creator), Vishnu (the Preserver), and Shiva (the Destroyer).

The typically circular base or peetham (Brahma-Pitha) holds an elongated bowl-like structure (Vishnu-Pitha) reminiscent of a flat teapot with a spout that has had the top cut off. Within the bowl rests a tall cylinder with a rounded head (Shiva-Pitha). It is in this portion of the Shiva Linga that many people see a phallus.

The Shiva Linga is most often carved from stone. In Shiva Temples, they can be quite large, towering over devotees, though Lingum can also be small, close to knee-height. Many are adorned with traditional symbols or elaborate carvings, though some are somewhat industrial looking or relatively plain and simple.

The Holiest Shiva Lingas of India Of all the Shiva Lingas in India, a few stand out as holding the most importance.

The temple of Lord Mahalinga at Tiruvidaimarudur, known also as Madhyarjuna, is regarded as the great Shiva temple of South India (photo below).

27

InterpNEWS There are 12 Jyotir-lingas and five Pancha-bhuta Lingas in India.  

Jyotir-lingas: Kedarnath, Kashi Vishwanath, Somnath, Baijnath, Rameswar, Ghrusneswar, Bhimshankar, Mahakal, Mallikarjun, Amaleshwar, Nageshwar, and Tryambakeshwar Pancha-bhuta Lingas: Kalahastishwar, Jambukeshwar, Arunachaleshwar, Ekambareshwar of Kanjivaram, and Nataraja of Chidambaram

The Quartz Shiva Linga The Sphatika-linga is made of quartz. It is prescribed for the deepest kind of worship of Lord Shiva. It has no color of its own but takes on the color of the substance which it comes in contact with. It represents the Nirguna Brahman, the attribute-less Supreme Self or the formless Shiva.

What the Linga Means to Hindu Devotees There is a mysterious or indescribable power (or Shakti) in the Linga.

It is believed to induce concentration of the mind and help focus one's attention. That is why the ancient sages and seers of India prescribed Linga to be installed in the temples of Lord Shiva.

For a sincere devotee, the Linga is not merely a block of stone, it is all-radiant. It talks to him, raises him above body-consciousness, and helps him communicate with the Lord. Lord Rama worshiped the Shiva Linga at Rameshwaram. Ravana, the learned scholar, worshiped the golden Linga for its mystical powers.

The Shiva Lingam of Metaphysical Disciplines Taking from these Hindu beliefs, the Shiva Lingam referenced by metaphysical disciplines refer to a specific stone. It is used as a healing stone, particularly for sexual fertility and potency as well as overall well-being, power, and energy.

Practitioners in healing crystals and rocks believe the Shiva Lingam to be among the most powerful. It is said to bring balance and harmony to those who carry it and have great healing energy for all seven chakras.

Physically, the Shiva Linga in this context is quite different from that of Hindu tradition. It is an egg-shaped stone of brown shades that is gathered from the Narmada River in the sacred Mardhata mountains. Polished to a high sheen, locals sell these stones to spiritual seekers all over the world. They can vary in size from one-half an inch in length to several feet. The markings are said to represent those found on the Lord Shiva's forehead.

Those who use the Shiva Lingam see in it a symbol of fertility: the phallus representing the male and the egg the female.

Together, they represent the fundamental creation of life and of Nature itself as well as a fundamental spiritual balance.

The Lingam stones are used in meditation, carried with the person throughout the day, or used in healing ceremonies and rituals.

28

InterpNEWS

Recently, due to dry weather, the water level of the Shalmala river in Karnataka receded, revealing the presence of thousands of Shiva Lingas carved throughout the river bed. Because of these uncountable carvings, the place gets the name “Sahasralinga� (thousand Shiva Lingas).

Sahasralinga has become an important pilgrimage place. On the auspicious day of Mahashivaratri thousands of pilgrims visit Sahasralinga to offer their prayers to Lord Shiva. Each Lingam in the river has a matching carving of Nandi (the Bull carrier of Lord Shiva) facing it.

Shiva Lingas have been worshipped by Hindus for thousands of years. It represents divine power and energy. The worship of Shiva Linga was not confined to India only. Carvings of Shiva Lingas can be found throughout the world in nearly every ancient civilization.

Sahasralinga is a most beautiful place. It is located near Sirsi, in the state of Karnataka. It is on the way to Yellapur from Sirsi, around 17 kms from Sirsi. After Bhairumbe you will have to get down at a bus-stop called Hul Gol bus-stop and walk towards Hul Gol. From the main road it is a distance of around 2 kms

29

InterpNEWS Share Cropping and Cultural/Historical Interpretation.

IN Research.

Sharecropping was common throughout the South well into the twentieth century, and required the work of entire families. In this famous photograph, a six year-old girl picks cotton in Oklahoma. Photograph by Lewis W. Hine.

After the Civil War, thousands of former slaves and white farmers forced off their land by the bad economy lacked the money to purchase the farmland, seeds, livestock, and equipment they needed to begin farming. Former planters were so deeply in debt that they could not hire workers. They needed workers who would not have to be paid until they harvested a crop — usually one of the two labor-intensive cash crops that still promised to make money: cotton or tobacco.

Photograph by Lewis W. Hine.

Many of these landowners divided their lands into smaller plots and turned to a tenant system. During the Gilded Age many African Americans and whites lacked the money to buy farmland and farm supplies. They became tenant farmers and sharecroppers.

Share Crop farmer - Mississippi Delta, 1941 Tenant farmers usually paid the landowner rent for farmland and a house. They owned the crops they planted and made their own decisions about them. After harvesting the crop, the tenant sold it and received income from it. From that income, he paid the landowner the amount of rent owed.

InterpNEWS

30

Sharecroppers seldom owned anything. Instead, they borrowed practically everything — not only the land and a house but also supplies, draft animals, tools, equipment, and seeds. The sharecropper contributed his, and his family’s, labor.

Sharecroppers had no control over which crops were planted or how they were sold. After harvesting the crop, the landowner sold it and applied its income toward settling the sharecropper’s account. Most tenant farmers and sharecroppers bought everything they needed on credit from local merchants, hoping to make enough money at harvest time to pay their debts.

Learn more about the crop-lien system.

Cleveland, Mississippi, sharecropper with children.

1930s Farm Security Administration photograph.

Courtesy, Mississippi Department of Archives and History

Over the years, low crop yields and unstable crop prices forced more farmers into tenancy. The crop-lien system kept many in an endless cycle of debt and poverty. Between 1880 and 1900, the number of tenants increased from 53,000 to 93,000. By 1890, one in three white farmers and three of four black farmers were either tenants or sharecroppers.

Editors Note: I came across this piece while doing research for exhibits on a historic farm site interpretive plan. Had it in the back burner for a while and thought you readers might find it meaningful and thought provoking. JV

31

InterpNEWS Exploring the Crystal Cave.

By Neil Shea National Geographic Staff Photograph by Carsten Peter, Speleoresearch & Films

In a nearly empty cantina in a dark desert town, the short, drunk man makes his pitch. Beside him on the billiards table sits a chunk of rock the size of home plate. Dozens of purple and white crystals push up from it like shards of glass.

"Yours for $300," he says. "No? One hundred. A steal!" The three or four other patrons glance past their beers, thinking it over: Should they offer their crystals too? Rock dust on the green felt, cowboy ballads on the jukebox. Above the bar, a sign reads, "Happy Hour: 8 a.m. to 9 p.m."

This remote part of northern Mexico, an hour or so south of Chihuahua, is famous for crystals, and paychecks at the local lead and silver mine, where almost everyone works, are meager enough to inspire a black market. "Thirty dollars."

He leans in. "Ten." It's hard to take him seriously. Earlier in the day, in a cave deep below the bar, I crawled among the world's largest crystals, a forest of them, broad and thick, some more than 30 feet long and half a million years old. So clear, so luminous, they seemed extraterrestrial. They make the chunk on the pool table seem dull as a paperweight.

Nothing compares with the giants found in Cueva de los Cristales, or Cave of Crystals. The limestone cavern and its glittering beams were discovered in 2000 by a pair of brothers drilling nearly a thousand feet below ground in the Naica mine, one of Mexico's most productive, yielding tons of lead and silver each year. The brothers were astonished by their find, but it was not without precedent. The geologic processes that create lead and silver also provide raw materials for crystals, and at Naica, miners had hammered into chambers of impressive, though much smaller, crystals before. But as news spread of the massive crystals' discovery, the question confronting scientists became: How did they grow so big?

It takes 20 minutes to get to the cave entrance by van through a winding mine shaft. A screen drops from the van's ceiling and Michael Jackson videos play, a feature designed to entertain visitors as they descend into darkness and heat. In many caves and mines the temperature remains constant and cool, but the Naica mine gets hotter with depth because it lies above an intrusion of magma about a mile below the surface. Within the cave itself, the temperature leaps to 112 degrees Fahrenheit with 90 to 100 percent humidity—hot enough that each visit carries the risk of heatstroke. By the time we reach the entrance, everyone glistens with sweat.

InterpNEWS

32

Preparing to enter the cave is like gearing up for a space walk. I pull on a vest with more than a dozen palmsize ice packs sewn into pockets across the chest and back. Then another vest to insulate the ice against the heat. Then, over everything, a bright orange caving suit. A helmet, a headlamp, a respirator mask blowing icecooled air. Gloves, boots. Even for cavers cocooned in all this protective gear, the heat is exhausting and dangerous; most trips inside last no more than 20 minutes. Giovanni Badino, a physicist from the Italian exploration group La Venta, leads us in.

Fallen obelisks, pillars of light, the crystals are enormous, some several feet thick. On the floor and walls are clumps of smaller crystals, sharp as blades and flawlessly transparent. Badino proceeds slowly, careful not to damage the crystals, which are made of selenite, a form of the common mineral gypsum. Selenite is translucent and soft, easily scratched by boot heels, even fingernails. Despite the ice suits, the heat and humidity are oppressive. I remove the mask for a moment and suck in wet, hot air. My lungs want to refuse it. There is a damp, heavy scent of earth and an absolute stillness. Miserable conditions for humans, a perfect nursery for crystals.

In their architecture crystals embody law and order, stacks of molecules assembled according to rigid rules. But crystals also reflect their environment. Spanish crystallographer Juan Manuel García-Ruiz was one of the first to study the Naica crystals beginning in 2001. More familiar with microscopic crystals, García was dizzied by the proportions of the Naica giants. By examining bubbles of liquid trapped inside the crystals, García and his colleagues pieced together the story of the crystals' growth. For hundreds of thousands of years, groundwater saturated with calcium sulfate filtered through the many caves at Naica, warmed by heat from the magma below. As the magma cooled, water temperature inside the cave eventually stabilized at about 136°F. At this temperature minerals in the water began converting to selenite, molecules of which were laid down like tiny bricks to form crystals. In other caves under the mountain, the temperature fluctuated or the environment was somehow disturbed, resulting in different and smaller crystals. But inside the Cave of Crystals, conditions remained unchanged for millennia. Above ground, volcanoes exploded and ice sheets pulverized the continents. Human generations came and went. Below, enwombed in silence and near complete stasis, the crystals steadily grew. Only around 1985, when miners using massive pumps lowered the water table and unknowingly drained the cave, did the process of accretion stop.

In the presence of such beauty and strangeness, people cast around for familiar metaphors. Staring at the crystals, García decided the cavern reminded him of a cathedral; he called it the Sistine Chapel of crystals. In both cathedrals and crystals there's a sense of permanence and tranquillity that transcends the buzz of surface life. In both there is the suggestion of worlds beyond us.

33

InterpNEWS

In the year 2000 at -300 m the Crystals’ cave was discovered. This cave is a true wonder of the underground world. It is one of the most spectacular geological and mineralogical discoveries ever made. It contains selenite mega crystals, some 11m in length and one meter thick. These are much larger than any crystals of this type ever found. The walls and particularly the floor of the cave are sprinkled with blocky single crystals that in some cases cluster to form a parallel aggregate.

Giant elongate selenite mega crystals, the biggest ever found on the planet, grow from some of these groups of blocky crystals or directly from the floor, and some criss-cross the cave from side to side. Most of the crystals are 6 meters long but several reach 11 m creating a natural scenario of unparalleled beauty, beyond imagination, an unreal dream world discovered by chance.

The cave’s temperature is 50ºC and 100% humidity, where man can survive only a few minutes. It will continue to be explored with new, specially designed gear, which allows the explorer to remain in the cave for almost one hour.

Exploring teams, film teams and scientists continue to risk their lives at these hellish temperatures, in order to document this gorgeous underground fantasy-land for future generations.

InterpNEWS

34

A checklist for planning and delivery of interpretive walks and tours.

John A. Veverka Certified Interpretive Planner/Trainer Interpretive Services Coach

One of the most common topics I am asked to teach is the basics of planning and delivery of interpretive walks and tours. Here is a check-list of some of the basics I have in my training courses. I hope you find them useful, and feel free to copy, edit or add to this as it fits your own specific needs.

Key elements for planning interpretive walks or tours.

1. Have one main interpretive theme that all of your walk/tour stops will work to illustrate. For example, a theme for a forest walk might be: There are many plants in the forest that harm and plants that were used to heal, and still can today. So your walk would be to illustrate the plants that can "harm", and the plants that can "heal".

In a museum tour your theme might be: New technologies changed farming and farm life forever, and affects farmers still today. So your tour would be to look at exhibits about new agricultural technologies, or on a historic site tour - look at these historic and new technologies.

2. Have specific objectives you want your walk/tour to accomplish. This should include Learning, Behavioral and Emotional objectives. Remember, objectives are measurable!

3. Plan your route/stops for locations that will illustrate your theme and help accomplish your objectives.

From experience and research we recommend: * Not more than 7-10 stops. Stop #1 you introduce your theme and the experience the walk/tour will provide. * Keep the walk/tour under one hour. Too long tends to burn people out. Always leave the visitor "asking for more".

4. Consider who your visitors are - this will affect how your develop your stops, use of analogies, what kinds of teaching aides to bring with you, etc. For an outdoor walk, remember the weather, temperatures, wind, position of the sun, stops in the shade, degree of walking difficulty if any and other "physiological" and visitor safety issues.

35

InterpNEWS 5. Remember that when presenting your interpretation to use Tilden's Interpretive Principles (Provoke, Relate and Reveal).

Here is an example presentation from a guided historic district tour as an example: The Jackson Club had a very dark secret.

In 1842, this was the location of the Jackson Club, a club, for Men Only! This was the place where the elite of Jackson came to do business, visit, and talk about the news of the times. And becoming a member wasn’t easy – you had to be somebody important! Mike Sommerville was somebody! Arriving in Jackson in 1843, he quickly developed a reputation as a powerful businessman, and was invited to become a member of the Jackson Club.

Mike served two terms as club president, and even helped increase the membership of this Men’s only organization. A proud member for 25 years, it wasn’t until Mike’s death in 1869 that it was discovered --------that Mike was really … Michelle – Yep! A Woman!

Our next stop on the tour is just one block down this street on the right, a large white home, number 321. It looks like an ordinary home, but there’s an extraordinary story buried in the garden. I’ll bring the shovel.

-----------------------------------------------------------------------------6. Think about how/when/and where your will advertise your tour or walk. What teaching aides or handouts you might want to bring with you.

7. Logistics - such as how many visitors can you handle length and location of the tour, room for everyone to stand, see and hear you, see the item or view being interpreted. Also bathroom stops before a tour. For outdoor tours remember visitor safety, any first-aid materials available for bug bites, etc? Where will the tour/walk participants meet you - can they easily find the meeting point? Here’s a checklist to help: Pre-Tour - Arrive early to walk the tour route.

- Walk trail to confirm stops for illustrating your theme.

- Check for best locations given group size.

- Check to make sure you have any of your handouts with you.

- Review your welcome and introduction.

- Meet and welcome participants as they arrive.

- Bathroom visit before tour starts?

- See if they are dressed appropriately for the walk/weather, etc.

Introductions - Introduce yourself.

- Have visitors introduce themselves (if small enough group).

- Introduce the Theme of the walk or tour with provokes.

- Cover safety or logistic issues (rules).

- Ask for any questions.

- Provocative statement for the first stop.

36

InterpNEWS Body of the Presentation - Position visitors for each stop so that everyone can see the focus of the stop, and hear you.

- Use Tilden’s TIPS for interpreting each stop. Be sure to link the stop to the tour theme.

- Remember to use both "tangibles" and "intangibles" in your "relate" examples.

- While you are walking, if one visitor asks you a question, restate the question so all can hear it – then answer it.

- At the end of one stop (reveal) – provoke for the next stop.

- Watch visitors for their comfort and interest.

- Watch your walking pace – keep everyone together.

- Wait until everyone has caught up before you start your presentation.

- Be sure each stop illustrates your theme – restate your theme, but in different ways.

- Have fun opening up eyes and minds and possibilities.

Your conclusion - Do a quick review of the things they saw, learned about or experienced.

- Restate the theme your program illustrated.

- Do a simple evaluation of the program, asking the visitors questions about what they experiences, etc. (keep it simple).

- In form them of other upcoming events and opportunities.

- Have any handout information or program schedules available for them (websites, volunteer opportunities, etc.).

- Offer to wait a bit if anyone has any other questions they would like to talk about.

- Bid them a safe journey home and hope to see them again soon.

We know from years of interpretive research that the "live interpreter" is the most powerful of all of our interpretive media and opportunities. The interpreter can instantly "read" an audience, make adjustments in the program to help relate to the different audiences they may encounter. They can look into the eyes of a visitor and grab the visitors imagination and emotions. They can take a boring topic and make it come to life for the visitors. But to be successful, live interpretation requires that the interpreter think about and plan for their success. Being successful with any live interpretive programs requires the interpreter to identify what they mean by success. The successful interpreter will need to understand how their visitors learn and remember information and how to provoke, relate and reveal the story to them. They will have a focused message (theme) and objectives that they are going to strive to accomplish. They never stop trying to improve their program and trying new ways of inspiring the visitors. The reward the interpreter receives from his or her work really cannot be put into words - a deep sense of satisfaction, pride, and more. The reward the visitor receives from the interpreters efforts are equally as powerful. For when a trained, focused, and inspirational interpreter meets with visitors hungry for inspiration, something special happens. They make contact and the journey begins.

John A. Veverka Certified Interpretive Planner/Trainer Interpretive Coach www.heritageinterp.com jvainterp@aol.com

37

InterpNEWS Getting to Work – a Critical Interpretive Requirement for “Hands On” activities.

Ron Kley ronkley@juno.com, InterpNEWS Regional Editor

Living History sites that replicate places and activities of the past, as well as more conventional museums that seek to enliven their interpretation, often offer “hands on” activities for visitors (especially young visitors) to enjoy. They’re usually “successful” in creating enjoyment – but do they, in the process, reinforce or actually dilute and even subvert their underlying interpretive objectives?

You’ve probably all seen at least some of the examples that I have in mind – Kids enthusiastically cranking an apple grinder as part of a cider-making activity (or anxiously waiting in line for their own opportunity to turn that crank).

Ditto for a hand-cranked bean winnower, corn sheller, butter churn or other small-scale agricultural processing device.

Kids happily on their knees scrubbing the deck of a sailing vessel with “holystones.”

Kids (or even adults) pitching hay.

Kids and/or adults using (under careful supervision) a real crosscut saw to slice a piece of fireplace or stove-length wood from a log.

Kids assembling miniature cars from miniature parts on a slow-moving miniature “assembly line.”

OK. There is, admittedly, some value in these activities that illustrate processes and/or implements that were once a part of everyday life in the past. But do these same experiences trivialize tasks (and people) of the past by depicting what was once “work” in a context that’s now perceived (and perhaps even presented) as “fun.”

I recall a museum educator once telling me, with some pride, that one child had liked her institution’s “automobile assembly line” experience so much that he wanted to come back and have his birthday party guests share the same fun experience. I didn’t want to dampen the educator’s enthusiasm in that moment, but I couldn’t help asking myself whether anyone who has ever worked on any industrial assembly line would choose that venue and that activity as a “party” environment.

InterpNEWS

38

Of course, we want our visitors to enjoy their time with us, and keeping youngsters entertained can be an important aspect of sending their adult family members away with happy recollections that may result in return visits, or even a membership, a contribution…a bequest. We don’t want to kill the very geese whose eggs, golden or plain, we need for our very sustenance.

To a degree, we can try to bridge the fun/work gap in a cognitive fashion. We can remind our firewood cutters that the piece they just sawed off should keep one of our stoves or fireplaces burning for about an hour – but it will require X-thousand more pieces to warm the house and cook the meals through the coming winter. We can say “now that was fun, but would you want to do that for hours on end, or all day every day?”

It’s my gut feeling, however, that the most effective fun/work distinctions can be transmitted kinesthetically rather than verbally. It might take some experimentation to get the timing right, but it’s not likely to be more than a minute or two beyond the initial “Gee, this is fun” exhilaration to elicit a “Hey, I’m getting tired” response from young muscles.

It’s entirely appropriate, I think, to send young visitors (and their elders) back home with “muscle memory” that recalls “yes, I did that; yes, it was fun; but no, I wouldn’t want to have to do that to feed myself or my family.” Only then, I believe, will we have transmitted an experience that encourages an understanding of, and an appropriate respect for, those who really did carry on such activities as a matter of necessity, for as long as it took to get the work done.

39

InterpNEWS A Salute to Pete Seeger: Environmental Patriot Extraordinaire Charles Yaple Phd Professor Emeritus Recreation, Parks and Leisure Studies SUNY Cortland Cortland, NY 13045

A Salute to Pete Seeger is a tribute to an American folk music legend. Celebrated for his political activism and contributions to revive American folk music, Seeger was also an important environmental patriot. Tirelessly using his guitar and banjo he got a whole generation singing together and actively involved in cleaning up and protecting the natural world. The inscription on Pete’s banjo succinctly illustrates his personal philosophy and how he lived: “This machine surrounds hate and forces it to surrender.” His principled and modest lifestyle provides a worthy role model for teachers and parents who want their children to become good citizens.

Keywords: environmental patriotism, citizenship, folk music, environmental music A New York State Outdoor Education Association conference in the early 1970s provided an opportunity to spend time with Pete Seeger aboard the sloop Clearwater. We were a bunch of young outdoor educators appreciative of Pete’s work to help clean up the Hudson River but knew little else about him other than his singing prowess. Naively, we had sung the songs “On Top of Old Smokey” and “If I Had a Hammer” in high school, unaware Pete had composed them. And certainly we had no idea this soft spoken man sailing up the Hudson with us would one day become known as a 20th century icon celebrated for his political activism and contributions toward reviving American folk music or that the Encyclopedia of Folk, Country, and Western Music would list him as a “father figure whose contributions as an artist and writer were highly valued by people of all ages in and out of the music field.” Or as a composer, lyricist, vocalist, and banjo player he would be inducted into the Songwriters Hall of Fame in 1972, awarded a Grammy Lifetime Achievement Award in 1993, and an American National Medal of the Arts in 1994 by the National Endowment of the Arts.1 The inscription on Pete’s banjo succinctly illustrates his personal philosophy and how he lived: “This machine surrounds hate and forces it to surrender.”2 Indeed, analysis of Seeger’s numerous songs reveals allegiance to that philosophy and is arguably accurately summed up in “If I Had a Hammer.”

I’d hammer in the morning, I’d hammer in the evening, All over this land, I’d hammer out danger, I’d hammer out a warning, I’d hammer out love between, My brothers and my sisters, All over this land. Well, I’ve got a hammer and I’ve got a bell and I’ve got a song to sing all over this land It’s the hammer of justice It’s the bell of freedom It’s a song about love between my brothers and my sisters all over this land3

40

InterpNEWS Seeger had deep concern for people and the land. Asked one time about his religious views, Pete responded, “I feel most spiritual when I’m out in the woods. I feel part of nature. Or, looking up at the stars, [I used to say] I was an atheist. Now I say, it’s all according to your definition of God. According to my definition of God, I’m not an atheist. Because I think God is everything. Whenever I open my eyes I’m looking at God. Whenever I’m listening to something I’m listening to God.”4 Those views played out in Seeger’s music as he viewed “songs as weapons”—things we are referring to as environmental rhetoric in this issue of Taproot.5 Perhaps Seeger’s song “Turn, Turn, Turn” best described his thoughts about the disconnect between people, God, and nature. Popularized by The Byrds in the 1960s, it rose to number one on the Top 100 Billboard Chart. Based on the Book of Ecclesiastes, the haunting melody and words emphasized how out of sync humans were with one another and the planet. Like Seeger’s approach to life, the song ends on an optimistic note suggesting how some re-examination of values and charting of new behaviors could lead to a better world.

To everything, turn, turn, turn.

There is a season, turn, turn, turn.

And a time to every purpose under heaven.

A time to be born, a time to die.

A time to plant, a time to reap.

A time to kill, a time to heal.

A time to laugh, a time to weep.

There is a season, turn, turn, turn.

And a time to every purpose under heaven.

A time to gain, a time to lose.

A time to rend, a time to sow.

A time for love, a time for hate.

A time for peace, I swear it’s not too late.

Like much of Seeger’s other work, this piece of musical rhetoric is timeless and very much appropriate and needed for the world in 2014. Pete Seeger had a special fondness for children. In 1955, he released 28 songs and stories about animals that enthusiastic audiences have purchased for several generations. The still very popular collection, Birds, Beasts, Bugs and Fishes (Little and Big), includes songs to sing along with, stories to share, pictures to draw, and games for the entire family. A favorite, “The Foolish Frog” begins with whistling and music that stops for verses told as a story. Children and adults are delighted as Seeger uses his banjo to create funny noises imitating a hopping frog while telling the story using different voices for women, cows, and chickens. Everything, barns, grass, bubbling brooks, are personified enabling Seeger to get children, and adults, engaged with the story in a fun-filled way.7 Later in life, Seeger continued singing for the benefit of children. Working directly with children who adapted or wrote many of the songs, Pete’s “Tomorrow’s Children” album won the 2010 Best Musical Recording for Children Grammy. Gathering local school children and musicians together he led them through the folk method of writing/adapting songs to respond to situations needing to be fixed locally. Many of the 19 songs (“Solartopia,” “It Really isn’t Garbage,” “River,” “There’ll Come A Day”…) focus on environmental as well as peace issues. The resulting music was obviously very good but the process of bringing local people together to appreciate their natural surroundings, celebrate triumphs over environmental threats and work towards a better future inspired hope and commitment to citizen activism at the grassroots level of society.8

InterpNEWS

41

This is the very sort of environmental patriotism Anne Marie Todd wrote about in her book, Communicating Environmental Patriotism (See Taproot feature story, page 4) and is also exactly what Richard Louv (The Nature Principle) prescribes in his Three Ring Theory to reconnect people to nature thus promoting health and environmental sustainability. The first ring being the bringing together of traditional community groups, the second ring motivating individuals and volunteers and the third ring creating associations and families connected through social-networking.9

Oddly, Seeger once said, “Songs won’t save the planet but neither will books or speeches.”10 Perhaps he was thinking about words alone at that particular moment. However, he believed in the power of song, saying, “Some music helps you survive from your troubles… some distract from…troubles, some helps understand…troubles, some music helps you do something about your troubles.”11 There is no doubt Seeger’s music inspired people throughout America and elsewhere, to address their problems by becoming active citizens wherever they live. That was his special gift and enduring legacy. Like many of us, Pete Seeger had pet peeves. One of his was with people who sent letters seeking his autograph. He returned a form letter saying, “I wish I could persuade you that collecting autographs is one of the more foolish ways we can spend our precious days. There are important things needing to be done in every community.”12 Seeger saw himself as a “citizen artist” who used banjos and boats (The Clearwater) to fix environmental and social ills. In his view, only citizen participation by people from all walks of life across the world will “save the human race.”

That seems very close to a call for the sort of patriotism that led to the creation of the United States of America in 1776 and it is the kind of thinking/action called for by leaders such as (Richard Louv: The Nature Principle, Christopher Uhl: Developing Ecological Consciousness) in the current environmental and sustainability movement.13 Pete Seeger lived a lengthy and full life (May 3, 1919– January 27, 2014). He shared his time generously in this realm with fellow human beings. His story is one worthy of our serious consideration. To our good fortune it, Pete Seeger: The Power of Song, is readily available in film format, online and free of charge at www.pbs.org/wnet/americanmasters/episodes/pete-seeger/ full-film-pete-seeger-the-power-ofsong/2864/. There one can view the “first authorized film biography” that “poetically documents Pete Seeger’s unique experience and contributions to folk music and society Seeger in today’s often “it’s all about me” materialistic world. Even in death Pete Seeger is making the world a better place. Play on Pete, play on.

42

InterpNEWS

References 1. Peter Seeger. (2014). The Biography.com website. Retrieved 04:08, Jun 03, 2014, from http://www.biography.com/people/ pete-seeger-9542618.

2. Rosen, Rebecca J. (Jan 28, 2014). This machine surrounds hate and forces it to surrender: Pete Seeger and the banjo.

The Atlantic. Retrieved 06:24, Jun 04, 2014, from http://www.theatlantic.com/technology/archive/2014/01/thismachine-surrounds-hate-and-forces-it-to-surrender/283414/ 3. Hays, Lee and Seeger, Pete. (1949). If I Had a Hammer (The Hammer Song). [Recorded by The Weavers including Hays and Seeger]. Vinyl Single. Hootenanny Records. 1950.

4. Pete Seeger’s Session. A Beliefnet interview with the great folk singer on God, Religion, and whether music can change the world. http://www.beliefnet.com/Entertainment/Music/2006/08/Pete-Seegers-Session.aspx.

5. Editorial, Pete Seeger. “When he had a hammer.” Retrieved 06:17, Jun 03, 2014, from http://nypost.com/2014/01/28/ when-he-had-a-hammer/ 6. Seeger, Pete/Book of Ecclesiastes. (1962). Turn, Turn, Turn. [Recorded by Pete Seeger]. The Bitter and the Sweet. [LP record]. Columbia Records.

7. Smithsonian Folkways. Birds, Beasts, Bugs and Fishes (Little and Big). Retrieved 06:30. Jun 03, 2014 from http://www.folkways.si.edu/pete-seeger/birds-beasts-bugs-and-fishes-littleand-big/american-folkchildrens/music/album/smithsonian.

8. Pete Seeger: Tomorrow’s Children. Retrieved 07:43, Jun 03, 2014 from http://www.cdbaby.com/cd/peteseeger3 9. Louv, Richard. (2012).The nature principle: Human restoration and the end of nature-deficit disorder. Chapel Hill, NC: Algonquin Books/Workman Publishing 10. Pete Seeger Quotes. Brainy Quote. Retrieved 07:50, Jun 04, 2014 from http://www.brainyquote.com/quotes/authors/p/ pete_seeger.html 11. Haller, Val (Jan 28, 2014) Protest songs, from Seeger to Sting to Springsteen. The New York Times. Retrieved 07:15, Jun 04, 2014, from http://www.nytimes.com/2014/01/28/booming/ protest-songs-from-seeger-to-sting-tospringsteen.html 12. Stephan, Ed. Pete Seeger biography. Retrieved 07:25, Jun 04, 2014, from http://www.imdb.com/name/nm0781517/bio 13. Uhl, Christopher. (2013). Developing ecological consciousness: The end of separation. New York: Rowman & Littlefield Publishers.

14. Full film: Pete Seeger: The power of song. Jan 30, 2014. American Masters. Retrieved 10:30, May 29, 2014 from http://www. pbs.org/wnet/americanmasters/episodes/pete-seeger/fullfilm-pete-seeger-the-power-of-song/2864/ Music

Reprinted with permission from: Taproot – Vol. 23, #2.

43

InterpNEWS Determine The Right Length Of A Talk Naturally Speaking tip #21 iSpeakEasy Ethan Rotman ethan@ispeakeasy.net

Determining the proper length of a talk is a challenge.

Many speakers make the mistake of creating a talk to fill the space they are given. If they have a 30-minute slot – they plan on talking for 30 minutes. They tend to fill the time with “dead” or unimportant items and then run overtime.

So how do you determine how long your talk should be? The answer is simple: talk long enough to make your point in a clear and concise manner and no longer. There is no magic number or formula, but as a rule, shorter is better. There is no reason to think talking longer will help you make your point and in most cases, gives your audience more opportunities for mental holidays.

Begin by determining your message and then decide on your 3-5 key points. Make sure everything you discuss is needed to support your message. Your introduction and conclusion will flesh out your talk and then it should be the perfect length.

Notice the length of your talk is based naturally on appropriate content rather than artificially by a time constraint. While you may need to shorten your talk into a specified time frame – proper design will help you accomplish this. Generally, you will find you can say all you need to in a very short amount of time.

Keeping your talk to less than the allotted time gives you the freedom to add information based on audience interest. It affords you to speak calmly and confidently, taking time to emphasize your message.

If at the end of your talk, the audience has questions, now you have time to address them in front of the group.

If they have no further interest in your topic, than you can sum up and send them on their way early. Audiences resent being kept overtime but never object to an early ending.

Plan your talk around the content needed to make your point – keep it short and concise and stick to the items essential to make your point. You will find a new freedom in delivering shorter talks. © 2007 - This speaking tip is one in a series provided to you by iSpeakEASY. Call for information on individual coaching or group training.415 342-7106

44

InterpNEWS Interpretation tion and Death Rod Burns, B.Ed. CPHI C Quadra Island, B.C., .C., Canada, C bpc@connected.bc ted.bc.ca.

Triggered by a previous column a new W Word Worm has been burrowing through my y brain for f a few months. The new word worm “Death” started traveling aveling after reading the InterpNews – September - October Oc 2018, feature Interpreting the Day of the Dead: 3,000 yyears of Cultural Heritage.

The word worm “Death” could be a reflec reflection of my age and the conversations I'm increasingly increa involved in ie. estate planning, succession planning ng or the birth of grand children.

I cordially invite all readers to let “Death” Death”, become a word worm and roam through h the Interpreter Int in you!

As a self employed HI, these past 30 year years, I find that I can never fully separate Culture ulture from f Nature. I walk in the path of all others who were reliant ant upon tthe land and sea for their physical and cultura ltural survival.

Natural Death, from a personal persp perspective This past February, during my routine outine af afternoon dog walk at a local seaside park, for a few seconds onds I lo lost sight of my 4 legged partner. Hearing worry-some barking, king, I rretraced my steps. There, at the base of a tree was a very forlorn, rlorn, dr drooping, ragged looking juvenile Bald Eagle. Myra Dog was as kee keeping a trained 6 feet / 2 m. distance away from the bird. Recalling alling m my animal care experiences at Salmonier Nature Park, ark, I assessed the bird. It couldn't fly. It could barely flap lap 10 feet / 3m. away from me. In the pouring rain and gale force winds, nds, I ttook my jacket off, snugging it around the exhaustedd bird. W We headed back to the truck for a quick drive home.

Home, Eagle was placed into a large rge siz sized dog transport box, covered and allowed d to quietly qui dry out and get warm. A call was made to the Avian vian Re Rescue Society, advising them of the eagless condition. condit The next morning after Eagle had a good feed ed of rraw meat, the Avian Rescue Society came and took the t bird to a professional care facility.

Two weeks later, an article in the local ne newspaper, let readers know that 11 eagless had bbeen rescued in in the past week. All were 30% underweight ight ie ie: being around 7 pounds not a healthy 10+ pounds. Why were there so many eagles in our area starvingg to de death?

45

InterpNEWS A common conclusion for the starvation vation ha has been traced to events starting 6 months hs earlier. earl The spawning salmon in area rivers returned inn number numbers about 1/4 of average. Thousands of corpses pses became be hundreds. The coastal eagles rely on dead salmon on as the their single source of needed edible oils, to o build up a fat reserve, necessary to keep them warm through ough the cold, wet winter months. No salmon meant ant a slow sl death by starvation, not just for the eagles, add in rraccoons, otters, mink, ravens, fungi, inter-tidal tidal crab, fishes, forest vegetation!

Two years earlier, Myra Dog was instrum instrumental locating 6 dead deer fawns. Through the month nth of Ma March, she found the carcass's, all within a 1 mile / 1 1/2 km km. radius of home.

The fawns all died from a combination nation of hypothermia (cold and wet) plus starvation. Starting eight m months before, life on the coast went through an ultra dry su summer. The grasses and other vegetation foods for the deer ggrew barely 1/3 of their normal mass. The drought suddenl uddenly broke in October with exceptionally big winter rains. ns. The rrains broke down the plant cells and washed the nutrition rition aaway.

Heavy snows arrived and stayed over ver the next 4 months. These physically harsh conditions onditions demanded more food reserves of all animals to survive. vive. C Come January, the young and old deer were re all starving. st They died by the dozens in March. Ironically March 21st is the first day of Spring and rebirth h of life.

The deer carcass, above and two (2) 2) othe others were very well chewed / eaten over the course of 2 days in April, by a pack of 6 wolves.

Cultures and Death, local histories I live on a small island, nested amidst midst ma many other islands, fjords and snow capped d mountains moun with ice fields.

Across the lands and over the waters, ers, the there is a very rich history of human migration, on, these the past 12,000 years.

The migrations have been greatly influenc influenced by pre then post glacial weather cycles: es: cold, cold hot, droughts and floods, spanning weeks to decades.

Villagers have died when prolongedd deep 10 foot / 3 m. snows prevented the hunting of deer d for food and clothing. Outflow winds blowing at 60 – 90 mph, lasting a month or more, sweeping ping down dow from the Arctic then across the ice-fields, froze the he star starving, exhausted people, in their beds.

InterpNEWS

46

Clam harvesters' in their ocean capable pable ccanoes, often enough never returned to the he village. villag Their heavy cargo laden craft would capsize in 10 foot oot wave waves, suddenly created by the outflow winds. nds. In the near freezing waters the paddlers might make it to shore,, only to die from hypothermia and hunger.

In other cases, mountain avalanches es crash crashed down vallies and damed rivers. Fish,, in their the migration swim upstream to natal channels were blocked be below the slide. Sudden Fall or Spring floods oods washed w away or smothered egg laden spawning gravels. avels. Ha Hatching in April, the few new born salmon on smolts smol began their swim to salt water, 100's of miles downstream tream. Each moment of life, involved surviving the natural na and human gauntlets, living long enough to return turn to tthe streams of their birth to spawn a new generation, gener from 1 to 6 years later.

For native villagers, without the salmon sp spawning in the fall or herring spawning runs in the t spring, starvation was but weeks away.

Locally, 500 year ago histories recount count di disputes between indigenous people over accessing natur natural resources for food and medicines. When there was abundance bundance of foods, friendships strengthened and treaties were honoure honoured. As populations increased, the competition for livable spaces, s, food rresources and medicinal plants also increased.

Decades of peaceful co-existence crashe crashed with a series of bad harvests of deer, herring or salmon. on. Tre Treaties were broken when hungry warriors overtook once friendly iendly villagers, claiming their food meadows, marshes and beaches hes for the soul use of their tribe.

Historically, in my area, there is a two hundred year history of European colonial expansion. expansi This included purposeful, genocidal spreading of Small Smallpox infested blankets and by extension on other European Eu diseases. By the late 1800's up to 90% of the original peoples had been killed off or died of disease. sease.

Death as a significant part in a themed hemed Interpretation Walk The Heritage Interpreter in me, finds nds ma many opportunities to blend the above natural al and cross-cultural Death events which incorporate our 3 operationa operational words: relate, reveal and provoke.

A favourite theme in my engagements ents wit with Corporate Presidents and junior executives utives continues c to be “An Edible Journey: Eat or Be Eaten I set the stage (relationship building) ng) in tthe form of a survival simulation. i.e. Their ir tour boat has become ship wrecked on a remote island. By chance ance – they come across one of the island locals, s, out on a foraging – berry gathering afternoon (myself). Rescue scue coul could be hours, days or weeks away – maybee even longer. l How do these shipwrecked souls, real life corpor corporate presidents, survive to share with loved d ones, back home, their harrowing brush with death in the wilder wilderness?

In any emergency, city or wilderness, ness, the there are 4 specific steps which must be followed lowed to increase your chance of survival. Think of the acronym cronym STOP: stop, think, observe / options, plan – proceed. If you are lost – STOP – stay put!

47

InterpNEWS At the start of every Edible Journeyy outi outing, I STOP and go through an actual safety ty quiz with the walkers.

Who are on scheduled medications? ons? Who m might have bad knees or back which will ll limit limi their mobility? Who might have food allergies or insectt sting concerns? I do carry a CB radio tuned into nto the resort r frequency. In our area Cell Phones do not get any signal! gnal!

Revealing life and death facts and nd linka linkages, such as those identified in the earlier sections Nature and Culture comes during the walk. Relationship ip bui building progresses as I introduce actual timee frames fram in hunger-survival situations. With each time frame,, the num number of people in the group who might still ill be alive, a decreases.

Factually, in a group of 10 wilderness ness su survivors the generally accepted life / death h ratio is: i 1 day: 9 to 10 of 10 are likely alive. 2 days: 8-9 of 10 are ali alive, 5 days: 6-7 of 10 are alive, 1 month: 4-5 5 of 10 are a alive, 3 months: 2- 3 of 10, survive. 1 year: 1 person son mig might have survived, thankful to be alive or wishing they had died with the others.

The above survival number decease se signi significantly in-between seasons – late fall and nd early earl spring are when most outdoor enthusiasts will die of hypoth hypothermia (cold) as they didn't dress for a cold, wet w night or 3!

To increase the chances of the groups oups shor short term survival, I mention that there are many edible berries, leaves, seeds, stems. I ask if anyone can identify dentify those now in front of us. I bring up that some plants pl have spring shoots and later berries which are safe to eeat. Other plants have seasons when the tasty leaves l or berries become quite toxic. Mushrooms – when in doubt – Don't – If you do – you could d be dead dea – quickly or in prolonged agony before death. Besides, sides, ffungi have insignificant nutritional values. s. They cost more in energy to pick than they provide when eaten. ten. Conve Conversely, different fungi have very important portant medicinal m applications.

We continue our walk, now actually ly nibbl nibbling as we go! At some point, I return to the earlier ear comment about wilderness survival times: day, week, ek, mont month etc. I switch the collection to observation tion of potential food resources. I point out deer trails, deer eer pri prints, bear prints, bear scat, scratching posts. s. The question often asked is “But how do we KILL the deer or prot protect ourself from a hungry bear.”

(Above -Left: Grizzly Bear Scat: full of llate summer berries and newly consumed d arrived arrive salmon bits above - Right: wolf scat full of deer er hair hair)

InterpNEWS

48

Similarly, during walks along the shorel shoreline, I will pick a variety of seaweeds. I'll invite those hose who know of oysters or clams, to look at the beach surfacee and sh shoreline, to determine if there might be suchh potenti potential foods in this location. When the shells are found, ound, the next challenge is to find the living creature. I'll locate a palm sized Oyster shell and show the hungry walkers how w to “di “dig for clams” Oysters might be found very firmly attached hed to tthe rocks. The challenge comes now to get the shells of off the rocks and opened.

As a safety alert, I show the gatherer's rer's th the 3 scars on my hands from my learning to open oysters. ysters.

When some clam and oyster meat has be been gathered, I'll bring up the reality that shellfish hellfish do eat and bioaccumulate a very deadly algae called lled R Red Tide, which can result in Paralytic Shellfish llfish Poisoning.

P The gatherers' must now decide to continue ontinue ha harvesting or to go hungry.

(Photo Right; Noctiluca: a very serious rious ccase of Red Tide – ultra toxic ) After about 2 hours of forest and nd seashor seashore explorations, it is time to return to the trail rail head. h Walkers are now very much engaged nibbling the new foods mixed in with discussions about survival val bush foods back home.

I like to close off the Edible Journey: ney: eeat or be eaten, giving each person an Edible ible Forest For / Edible Seashore pamphlet which I have produced.

Most important, my closing / fair well comm comment is to challenge the participants to o look at a their own personal succession / estate planning withinn their ffamily; within their company. Most important portant I hope they will take a larger social responsibility caring for the wild: feathers, furs, fin and roots.

How do I measure the programs success success? I've earned very handsome tips $$$, from om the Edible Journey interp walkabouts. A different valuation on measu measure are the engaging conversations from particip rticipants after the formal ending of the event.

Rod Burns, B.Ed. CPHI Quadra Island, B.C., Canada,, bpc@conne bpc@connected.bc.ca.

Photo Credits: animal photos: Rod Burns village sketch / scan: William Sykes, es, arti artist-crew member, Captain George Vancouver ouver Expedition, Ex West Coast of North America, 1792. The Sketch tch is tthe village of “Alp” / Homalco Nation, Bute ute Inlet, Inle British Columbia, Canada.

49

InterpNEWS The Amazing Oarfish – from legend to reality.

AnimalSake

It has been said that people fear what they don't understand and hate what they can't conquer. Seems like a weird way to begin an article on oarfish, isn't it? But don't leave just yet, we're getting there.

This quote pretty much sums up general human attitude towards fellow creatures inhabiting our planet. The oarfish, much like a lot of other creatures living in isolation, has been at the receiving end of prejudice since long. Often being a subject of speculation owing to its habitat and appearance, oarfish have always been shrouded in mystery. Also, their peculiar appearance has only managed to add to their mystique. Let us then, reacquaint ourselves with this gorgeous sea creature, and get to know some interesting facts about oarfish in this AnimalSake article.

50

InterpNEWS Oarfish sightings have always been rare, which is probably why details regarding its anatomy and behavior have been so sketchy. A recent recollection remains a video shot in the Gulf of Mexico, earlier this month, which shows the elegant sea creature in its complete glory. It certainly brought these reclusive and elusive creatures in the limelight again, with more and more people scrambling to know more. For now, here are a few interesting things about oarfish.

You may also know the oarfish by other names, like giant oarfish, king of herrings, Pacific oarfish, ribbon fish, and streamer fish. They belong to the family Regalecidae, and are commonly referred to as oarfish, owing to their flattened, elongated bodies.

Oarfish are credited with being the longest boned fish in the world, reaching up to 30 feet in length. There has also been an unestablished sighting of oarfish measuring more than 50 feet, which was understood to be a king of herrings (Regalecus glesne).

Appearance-wise, the oarfish have a translucent, scaleless skin with a bluish tinge to it. Though it is thoroughly gorgeous to look at, this ain't its best feature. This fashionista of the deep seas has a ribbon-like dorsal fin running along its entire length and is red in color. This, along with a crest of long stiff rods, or fin rays, on the top of its head, makes it a real beauty Owing to its flattened, snake-like body, the oarfish have erroneously earned the misnomer of sea serpents. As a happy inhabitant of the deep seas, its sightings have been rare. Most of these have occurred when a dead specimen has been washed on to the shore. With the exception of the polar seas, the oarfish are believed to be found almost everywhere in the deep seas. They have been spotted in the Atlantic Ocean and the Mediterranean Sea, and from the American Pacific, to Chile in the southern hemisphere.

Being an oceanic fish, the oarfish has been spotted living in depths of a mile or more. There have been instances when they have been washed up on to the shore in a state of injury, triggering the serpent story in creative minds that saw them.

Its style of swimming is interesting and bizarre at the same time. The oarfish undulates its long dorsal fin while keeping its body straight, which is termed as an amiiform mode of swimming. It is known to swim in a vertical position, perpendicular to the ocean surface, in what is believed to be a method that helps the oarfish catch prey.

Spawning activities apart, the oarfish does not seem to fancy the company of other oarfish, preferring to remain solitary most of its lifetime.

Oarfish: Up, Close, and Personal Its body is scaleless, covered with silvery guanine.

The protrusible mouth is toothless.

It does not possess the swim bladder.

Its dorsal fin is distinctly colored, ranging from pinkish to cardinal red. Comprising around 400 dorsal fin rays, the first 10-12 are elongated forming a trailing crest with reddish dots on the tip of each ray.

The anal fin is absent, and the caudal fin is either quite tiny or absent at times, with the body tapering to a fine point.

The oarfish feed on plankton, crustaceans, and squid by straining them from the water using specially evolved gill rakes located in the mouth.

51

InterpNEWS Looking at its appearance, it won't be too far off to call this fish the Red Riding Hood of the deep seas. And as long as we humans refrain from being the wicked wolf to it, the oarfish have nothing to worry about living their peaceful life in the deep seas.

--------------------------------------------------------------------------------

52

InterpNEWS

“Proofing a Rough Draft May Lead to an Interpretive Article for ‘Dr. John.’ Try It” by Dr. Martha Benn Macdonald InterpNEWS Regional Editor

Proofing the rough draft of my novel, Underground Love, soon to be published, suggested an article for Dr. John A. Veverka. Although the novel begins in Charleston in late August of 1860, this article begins in the early spring of 1862, when the narrator/speaker, Eliza Prioleau Gaillard, has returned to Charleston from Cincinnati, where she has been working for the Underground Railroad.

When she returned to Charleston and saw that the Cathedral of St. John and St. Finbar had been burned just before Christmas in 1861, Eliza was shocked. Who set the fire? Yankees? Confederates? As she asked questions, Eliza learned that some slaves, in an effort to keep warm during the bitter cold of 1861, had built the fires which ended up ravaging blocks in Charleston, destroying homes, stores, gardens, and more, burning the Cathedral. She also learned that General Robert E. Lee who was visiting observed the destruction from the Mills House Hotel on Meeting Street. On seeing the raging flames spread from one building to another, he had moved to the Edmund-Alston House What had happened, you may be wondering, in Eliza’s past, that haunted her and provoked her to return to Charleston during the Civil War? Nearly two years have passed since Eliza from Yorkville, South Carolina, was sent to Charleston and humiliated not only by her Presbyterian brother, Dr. Blaise Gaillard, because she didn’t want to marry his college lover from Charleston, Dr. Lucius Pringle, but also by Dr. Pringle himself.

Blaise needed his sister to leave Yorkville, so he could marry a defrocked Episcopal priest who had humiliated her and fondled an acolyte. Confusing? Perhaps. Gothic? For sure. There’s more, my dear readers.

After her brother and Dr. Lucius Pringle betrayed her in Charleston, Eliza was more determined than ever to marry Johann Quantz, the violin-maker and artist. Despite difficulties, they do marry, and she works hard with her husband’s Quaker sisters in Cincinnati to rescue slaves struggling to get to the Canadian Border. Eliza’s only confidante, even in childhood, is Maum Alice, a beautiful caramel-colored woman, who has been freed and may, in fact, be Candace’s identical twin, is murdered on the journey from Charleston to Cincinnati by a Confederate deserter who hates slaves and abolitionists. When Maum Alice is shot near Ripley, Ohio, Eliza is more determined than ever to fulfill her promise to Candace, Dr. Pringle’s manacled slave.

Eliza and her husband, Johann Quantz, argue, for he doesn’t want his wife to return to Charleston. The trip is dangerous. He knows that. Besides, Johann hates the wicked city where slavery reigns (when he was young, Johann was forced to move to Charleston with his father from Maysville, Kentucky).

InterpNEWS

53

A Quaker, Johann detests slavery, yet when he sees Maum Alice murdered on their trip to Cincinnati, he remembers that Maum Alice had divided her blue turban between him and Eliza’s brother when both had shot at each other earlier in the novel. He begins to understand Maum Alice’s sacrifice and his wife’s desire to return to South Carolina. He acquiesces, and he and Eliza begin the dangerous route through Kentucky, Tennessee, and the Carolinas. Finally reaching Charleston, they discover that much of city has burned to the ground.

Finding Candace still chained near a room just off the dining room because of the lie which Lucius’s sister, Eugenia, a crazy, delusional, jealous, ugly woman who resents her mother’s beauty and sees herself as Napoleon’s first wife, had started and which her brother believed, Eliza learns the truth from this chained woman who yearns for a drink of water, for unshackling, and much, much more.

Shocked to learn from Candace that Eugenia has shot her own mother, that Lucius has abandoned Charleston to seek his first love in Yorkville (Eliza’s brother), and that Eugenia has hanged herself because the priest did not shrive her at confessional at the Cathedral of St. John and St. Finbar, Eliza fulfills her promise to Candace and frees her. Eliza also learns that Candace is Maum Alice’s twin who was sold a number of years earlier near Yorkville. Irony abounds in this novel as in life.

Why is this story important for interpretation? We might look at the reasons for burnings, at buildings that were burned, and at the aftermath. Such flames may happen at any time, and in that context, burnings and flames serve as an archetype, as a universal symbol, not of purgation, but of destruction, and prophecy.

Why did the fires start? When Eliza and Johann arrive in Charleston in the early spring of 1862, they are shocked to see the destruction from the fire of December, 1861, a bitter cold time, when slaves struggling to keep warm, naturally built fires. But aggravated by strong winds from a Nor’easter, whipping through Charleston, the fire spread and burned blocks of houses, stores, and churches.

Rather ironically, St. Philips where the Pringles were members was spared, but not the Cathedral of St. John and St. Finbar, a brownstone building erected in 1854. After killing her rival, her own beautiful mother, Eugenia made her confessional at the Cathedral of St. John and St. Finbar. As the priest was listening to her prayers, the cathedral began burning. He quickly dismissed Eugenia, never shriving her, and fled, hoping himself not to be burned. Angry with the priest who seemed effeminate, Eugenia had returned to Pringle’s Castle and tightened Candace’s shackles, smelled her mother’s decaying body, and fled to the tower where she hanged herself.

Candace, when she finally recognized Eliza, had murmured, her voice barely audible, “Her brotha, Doc Lucius, what chained me because of his sister’s lies years ago, gave the details, as she wailed and as Eliza, with Johann’s help, found the tools for release.

‘If only Eugenia had waited,’ Lucius had said to me, ‘I would have taken her to the Asylum, but she didn’t, so I’m leaving for Yorkville to see my former lover, Eliza’s brother, Dr. Gaillard. I need him, and I love him. We were lovers once. Sorry I can’t untether you, Candace. I’ll tighten the screws.’ He slapped me.

‘Maybe my sister was right about you after all.’

Even after telling me all that, Miss ‘Liza, he never unchained me.

So, go,’ I said to him, ‘you white man what call yosself a Chrustian,’ and he slapped my face and tightened the screws a second time. I don’t think I ken walk, Miss ‘Liza.’”

54

InterpNEWS Horrified about Candace’s treatment, Eliza turned the screws to release Candace. She discovers Candace is crippled. She’ll never be able to walk without crutches. After Candace rests, Eliza, Johann, and Candace return to Cincinnati, taking a different route, this one toward Washington and the North.

So what is/was the significance of the buildings that were burned? How would you feel if you were making a confessional, a difficult one at that, in a Catholic Cathedral, after a recent conversion from an historic Episcopal Church? Does Eugenia feel guilty when she makes that confessional to the priest? As the writer, I do not see her confession as genuine. It is for effect. In completing the novel, I will be able to answer more questions about all of the characters.

Dr. Martha Macdonald College English instructor (Ret), author, and performer. doctorbenn@gmail.com

55

InterpNEWS think we…

How Do We Know What hat We W / Know?

Ron Kley InterpNEWS Regional al Editor E

Ron Kley with veterans group.

As interpreters, we deliver a varietyy of “g “goods” to our visitors/guests. These include ude a sense se of openness, of welcome, and of our own (hopefully ly infe infectious) enthusiasm for the places, people and events ev which form the subject matter that we present and nd repres represent.

We know that subject matter well,, thanks to on-site training that we’ve received, to o “fact sheets” or “background info” ring binders thatt may be available to us as interpreters/guides/docents. docents. We may remember some of it from formal academic courses ourses that we’ve taken in related areas of science nce and/or and/ the humanities. But how often do we ask ourselves, or are we asked by a visitor/guest, “How do you ou know that?” tha “That’s what my supervisor told me” e” is no not an appropriate answer. Neither is “It’ss right here he in my fact sheet for the front parlor.” We should be able tto have, and to communicate, some basic understanding underst not only of our “facts,” but of the original sourcess from w which and the processes by which the information ormation has ha come to be part of our own personal and institutional onal know knowledge and understanding.

Did we read it in a book, or in several veral books books? Do we remember it from a course taken ken in college, c or from a class in grade school? Is it part of an “ora “oral tradition” of our site, which may never be provable prova or disproven?

Did we find it while browsing the Interne Internet – at a site whose URL address we can’t now recall? r One of the more fascinating placess that II’m privileged to interpret (to visitors ranging ing from grade-schoolers to senior citizens to doctoral candidates tes and tto our own volunteer docents) bases its interpre nterpretation upon a large volume of family correspondence and rel related documents generated over a span of eight generations g and four centuries and fortuitously preservedd in m more than a dozen archival repositories in n the U.S. U.S as well as in England and France. I’ve been privileged too exam examine a lot of this, but there’s much more that hat I don’t don’ expect to see in this lifetime.

56

InterpNEWS I find that visitors of all ages, and of every intellectual level, seem to be interested and even fascinated not only by the basic facts that I and others have researched, but also by the process of extracting a coherent story from the disparate threads of evidence that have been found in multiple sources. Perhaps most fascinating to many of these visitors is the admitted fact that the story as we know it remains a work in progress. There are sources yet to be examined and incremental additions (some corroborative, and perhaps some contradictory) yet to be found. Our facts, as we think we know them, are not chiseled in stone.

Among the most satisfying experiences that I’ve had in the course of interpreting this site have been the opportunities to recruit volunteers with enough curiosity and initiative to join in our research/interpretive enterprise, adding to the number of eyes and minds focused on our subject matter, and to the list of sources from which our growing stockpile of information has been gleaned to provide raw material for our interpretation.

A collaborative group of six-graders from a local elementary school even created a web site based upon their own research into the history of our site and its community, to which they had been introduced during a class visit to the site. Did they uncover anything that was previously unknown? No – not yet anyway. But their experience may have sparked a curiosity and an initiative that will contribute to the understanding and the interpretation of this site and/or others long after I’m gone. That’s a satisfying, motivating and even inspiring thought as I prepare to tell our stories to each new visitor/guest.

Ron Kley ronkley@juno.com,

57

InterpNEWS New books of interest to interpreters.

Foxey Brown…is the fact-based story of railroad worker and college student David Brennan who fled to the Adirondack Mountains in 1890 after a Boston barroom fight. Convinced he had killed a man in the fight Brennan became a lumberjack, hermit and guide. Forced to change his name, Brennan came to be known as David “Foxey” Brown and lived as a wilderness hermit. As Foxey Brown he overcame many obstacles, established a self-sufficient homestead, and became a highly respected hunting and fishing guide only to have tragedy strike that led to the largest manhunt in Adirondack history. Brown’s life coincided with establishment of the Adirondack Park in 1885 and rise of the American conservation movement. As an Adirondack resident and guide Brown witnessed and experienced how working class people tried to cope with increasingly strict State conservation laws and private parks as traditional ways of life disappeared. Some individuals resorted to thievery, poaching, setting forest fires and murder. More than a history, Foxey Brown… is about human resilience and the transformation of a man’s outlook and approach to life. Despite having taken place nearly a century ago, Brown’s experience has messages for modern people.

Jacob’s Land…years in the making, is a carefully researched and factual account about life on New York’s frontier before, during, and after the American Revolutionary War. Following the experiences of a German immigrant family, an Indian Leader (Joseph Brant), and George Washington’s Surveyor General (Simeon DeWitt) it brings the hardships, dangers, ironies, and politics of the revolution up close and personal for the reader. Striking parallels with today’s terrorist attacks, people (Indians and whites alike) on New York’s frontier could never be certain when neighbors were plotting to raid, murder and burn. However, there is considerably more to the story than war episodes. It is about conquest and division of Iroquois Nation lands and creation of places like Ithaca that provided the agricultural and forest resources enabling New York to become the “Empire” State and the USA a nation where common people enjoy lifestyles unheard of in the annals of history. Finally, Jacob’s Land…is about our dwindling connection to the land and how that undermines the pursuit of happiness.

Books can be ordered from Amazon.com

58

InterpNEWS

59

InterpNEWS

60

61

InterpNEWS

The Heritage Interpretation Training Center The Heritage Interpretation Training Center offers 44 college level courses in heritage interpretation, from introductory courses for new interpretive staff, docents and volunteers, to advanced courses for seasoned interpretive professionals. Courses can be offered/presented on site at your facility or location, or through our e-LIVE on-line self-paced interpretive courses.

Some of our on-line courses are listed below. You can start the course at any time and complete the course at your own pace: Introduction to Heritage Interpretation Course. 14 Units - 2 CEU credits. $150.00 http://www.heritageinterp.com/introduction_to_heritage_interpretation_cou rse.html Planning/Designing Interpretive Panels e-LIVE Course - 10 Units awarding 1.5 CEU Credits $125.00 http://www.heritageinterp.com/interpretive_panels_course.html Planning Interpretive Trails e-LIVE Course - 13 Units - 2.5 CEU Credits $200.00 http://www.heritageinterp.com/interpretive_trails_course.html Interpretive Writing e-LIVE Course - 8 Units and 2 CEU Credits $200.00 http://www.heritageinterp.com/interpretive_writing_course.html Training for Interpretive Trainers e-LIVE Course - 11 Units and 2 CEU Credits. $200.00 http://www.heritageinterp.com/training_for_interp_trainers.html The Interpretive Exhibit Planners Tool Box e-LIVE course - 11 Units and 2 CEU Credits. $200.00 http://www.heritageinterp.com/interpretive_exhibits_course.html Interpretive Master Planning - e-LIVE. 13 Units, 3 CEU Credits. $275.00 http://www.heritageinterp.com/interpretive_master_planning_course.html A supervisors guide to Critiquing and Coaching Your Interpretive Staff, Eleven Units, 1.6 CEU Credits. $175.00 http://www.heritageinterp.com/critiquing_and_coaching_interpretive_staff.h tml

The Heritage Interpretation Training Center/John Veverka & Associates. jvainterp@aol.com – www.twitter.com/jvainterp - Skype: jvainterp Our course catalog: http://www.heritageinterp.com/interpretive_training_center_course_catalogue_.html

InterpNEWS

62

63

InterpNEWS The Heritage Interpretation Training Center Interpretive Bookstore and the Heritage Interpretation Resource Center http://www.heritageinterp.com/interpretation_book_store.html

If you’re looking to expand your interpretive library, check out our interpretive bookstore. Most of these books are available as e-books. These are the same text books that I use for our 44 interpretive training Courses.

All of these books can be ordered/purchased through PayPal at the bookstore web site page. http://www.heritageinterp.com/interpretation_book_store.html --------------------------------Interpretive Master Planning Volume 1, Strategies for the new millennium. (Available as an e-book $30.00), Interpretive Master Planning Volume 2, Philosophies, theory and practice resource materials. (Available as an e-book - $30.00).

Advanced Interpretive Master Planning -.Developing regional and multi-site interpretive plans, interpretive systems planning and creating “Landscape Museums”. John Veverka's Master Copy is available as a PDF ebook - $30.00.

The Interpretive Trainers Handbook Available as an e-book - $30.00. The fine art of teaching interpretation to others.

The Interpretive Trails Book. The complete interpretive planning book for developing and interpreting selfguiding trails. John Veverka Master copy – e-book publication copy available as a PDF - $30.00 The Interpretive Writers Guidebook - How to Provoke, Relate and Reveal your messages and stories to your visitors. Interpretive copy writing for interpretive panels, museum exhibits, self-guiding media and more.

Available as a PDF - $40.00 - this is our new Interpretive Writing text book used for the Heritage Interpretation Training Center's Interpretive Writing Courses.

40 Years a Heritage Interpreter – This is my huge collection of interpretive resource articles and reference materials from 40 years of doing, teaching, and writing about heritage interpretation. $40.00. Sent as an ebook.

You can also visit: The Heritage Interpretation Resource Center: http://www.heritageinterp.com/heritage_interpretation_resource_center.html The Heritage Interpretation Resource Center has a list of FREE articles and handouts.