Finding "Place" in the Past

By Camden Burd

M-20 is a not a particularly unique highway. It’s just one of many that crisscross the Michigan landscape. Yet the highway does carry some special significance to me. I drove it often when commuting between my family’s small cabin near Remus (pictured above) and Mt. Pleasant while studying at Central Michigan University. I can still visualize many of the sites along the route. Whether it was the humble façade of the Remus Tavern or the grandiose “Welcome to Mt. Pleasant” painted across the Ann Arbor Railroad Bridge on western edge of town, the familiar landmarks connected me to specific place, time, and experience.

We all have these places: a childhood home, a familiar walk, an iconic tree—even a favorite coffee shop can stir feelings of familiarity, and comfort. Most significantly, though, they create meaning. John Brinckerhoff Jackson, scholar of landscape studies, describes this type of attachment as a “sense of place.” People often transform mundane locations, nameless vistas, and sprawling landscapes into places because of “a lively awareness of the familiar environment, a ritual repetition, [and] a sense of fellowship based on shared experience.” Understanding the significance of a place tells us about the values of people who find meaning in the landscapes, monuments, and activities associated with those particular places.  

Historicizing a “sense place” has been the constant thread of my academic work since I began my MA in History at Central Michigan University in 2012. I first became interested with the study of place when I examined the historical roots of Michigan’s tourism industry in Northern Michigan. I was enamored with the perennial tradition of tourists and cottage-goers that traveled “Up North” for recreation and respite. With guidance from Jay Martin and Brittany Bayless Fremion, I dedicated my MA thesis to the cultural and environmental roots of the still-modern tradition. The core material of that research would later become the basis for my first peer-reviewed article, “Imagining a Pure Michigan Landscape: Advertisers, Tourists, and the Making of Michigan’s Northern Vacationlands,” published in the Michigan Historical Review. Since then I have written on various topics related to “sense of place.” Whether it was an essay describing how Henry Wadsworth Longfellow’s Song of Hiawatha served as a shared language for progressive-era conservationists to find new meaning in the cutover districts of the Upper Midwest or another article that illustrates how diminished economic activity on the Erie Canal motivated state and national politicians to create a new heritage-tourism industry along the artificial river. I have always started my research with a particular place and study the people who found meaning in it. Like a mirror, the study of the sense of place can reveal cultural assumptions, environmental values, and community values. 

Of course, a place’s meaning can change over time. Economic forces often disrupt livelihoods and community networks. New technologies shift the nature of work and how individuals interact with each other as well as local geography. Environmental changes can also shift the meaning of a place. Forests fall, rivers become dammed, and the behemoth influence of industrialization commodifies, extracts, and alters landscapes beyond recognition. Therefore, a sense of place can be a valuable lens to study past cultures. How historic groups value, interpret, and use landscape offers historians a unique lens to track environmental, economic, political, and cultural shifts over time. After all, these are the places where people make a home, find work, form identity, and create meaning.

 

Some suggested/favorite readings on Place:

Kate Brown, Dispatches from Dystopia: Histories of Places Not Yet Forgotten (Chicago: University of Chicago Press, 2014).

Jared Famer, On Zion’s Mount: Mormons, Indians, and the American Landscape (Cambridge: Harvard University Press, 2008).

John Brinckerhoff Jackson, A Sense of Place, A Sense of Time (New Haven: Yale University Press, 1996).


Camden Burd received his PhD in History from the University of Rochester in 2019. Before his time in Western New York, he spent two years completing his MA in History from Central Michigan University. During the 2019-2020 academic year Camden will be an Andrew W. Mellon Postdoctoral Fellow at the New York Botanical Garden.

www.camdenburd.com

The Pedagogy of Hope: Continuing the Conversation

Brittany B. Fremion

Editor's Note: This is a follow-up post to last week's The Pedagogy of Hope.

The roundtable I participated in at the American Society for Environmental History conference at the end of March focused on ways instructors find hope in environmental history narratives in their courses. And I certainly work to incorporate research I present and learn about at conferences into my classes. In an effort to bring what I learned at this particular gathering to a wider audience, I offer this follow-up post.

My roundtable, “The Pedagogy of Hope: Teaching Hope in the Environmental Classroom,” featured instructors in environmental studies and history programs. Each presenter brought a unique perspective and strategy for finding hope to the roundtable. Jim Feldman from the University of Wisconsin Oshkosh frequently checks in with his students after discussing particularly taxing topics in his environmental studies course. He works hard to engage current events and demonstrate to students that sustainability is “not a narrative of decline, it’s a narrative of hope.” Sarah Hamilton, now at Auburn University, talked about a course she taught at the University of Michigan in 2014, wherein students developed an environmental history of Detroit. By working directly with community leaders and members, her students recognized the significance of community action groups and the power of individuals to bring about change locally. The collaborative endeavor increased student empathy and demonstrated that “change is ongoing and they can be a part of it” (check out the course website: https://detroitenvironment.lsa.umich.edu). Amy Kohout uses post-apocalyptic fiction in her American environmental history course at Colorado College. Her use of Peter Heller’s The Dog Stars, for example, creates opportunities for the discussion of hopeful narratives and what fiction may do for the study of history: it presents “the wide range of possible futures.” Finally, George Vrtis from Carleton College assessed the state of the field and its historiography, pointing out that while “hope is a feeling, not an intellectual enterprise,” it is important to kindle hope to help students understand the environmental challenges we face. He contended that there are hopeful narratives in environmental history and that instructors can identify them by designing discussions that encourage students to find themes that inspire them. 

Finding hope in environmental history—or any field, really—is important. Hope drives interest and cultivates passion, which in turn provokes a response. I took my first environmental history course as an undergraduate at the University of Saint Francis, in Fort Wayne, Indiana. The instructor, also my advisor, assigned William Cronon’s Changes in the Land and William Ashworth’s The Late, Great Lakes. The class, and these books in particular, made a profound impression on me. I learned about the transformation of the American landscape both before and after European settlement, and the “death” of Lake Erie in the 1960s. I was astonished that the field rose out of the environmental movement in the 1970s (in fact, these activist roots are what first drew me to environmental history). I became interested in environmental issues, joined the Sierra Club, and helped establish a nature preserve on campus for Earth Day. I went to graduate school, first for a MA in history and then a doctorate. Now I teach my own environmental history class. The point is, I channeled any anger and despair I felt about the environmental present in 2003 and translated it into action. In turn, I have found hope (see previous post).

Following the short presentations by roundtable participants, audience members contributed to the conversation by bringing insight from their own experiences. Some of the questions they raised include the following, which I leave to you:

1)    How can one find hope in global environmental histories or histories typified by more tragic narratives? (I’m thinking of histories like Mike Davis’s Late Victorian Holocausts.)

2)    Is there danger in overemphasizing hope? (This question was prefaced by the revelation that a prominent historian once told a student that “environmental history is depressing, so it should be.”)

3)    What other strategies enable instructors to teach empathy and hope?

The Pedagogy of Hope

By Brittany B. Fremion

Part of my job (and joy) as a professor and historian is to be actively engaged with the community of scholars in my field and to contribute to its growth outside of the immediate university setting. One of the primary means of doing so is by participating in academic conferences. The major organization for environmental historians hosted its annual conference at the end of March in Chicago. I had the good fortune of being part of one of two roundtables dedicated to finding hope in environmental history. The title of my panel, which focused on hope in teaching, was entitled “The Pedagogy of Hope,” whereas the other revolved around scholarship, “Hope in Environmental History” (check out the conference program here: http://aseh.net/conference-workshops/2017-conference-chicago-1/conference-program).

In his 1993 presidential address to the American Society for Environmental History, William Cronon identified a key challenge of teaching environmental history: the subject often evokes despair in students. Noting that this emotion seemed neither personally nor politically useful, Cronon called upon environmental historians to communicate the field’s lessons in a more hopeful key. Nearly twenty-five years later, the two roundtables will consider how effectively environmental historians have answered this call. My particular roundtable will feature instructors who have worked to bring hopeful narratives and strategies into their environmentally-themed courses (taken from roundtable abstract).

In my upper-level comparative environmental history course (HST 302) at CMU I have worked to identify ways that reinforce the positive components of my field, despite the persistence of narratives of decline that seem to characterize it (i.e. the looming theme of ecological collapse at the hand of humanity). In order to do so, I often stress that knowledge, as the adage goes, is power. Knowledge of history in particular enables us to make better, more informed decisions in the future, to understand how we got to be where we are, and why multiple perspectives matter. This is particularly important when it comes to environmental issues. We must understand how and why ecosystems have changed in order to develop creative responses to address those changes. The environmental historian plays an especially significant role in helping us recognize our power to dramatically alter the world we inhabit.

The vehicle that carries conversations about the power of individuals to incite change in my classroom is, perhaps oddly, Daniel Quinn's Ishmael (1992). Quinn’s philosophical novel is the first book students read for my course and often their favorite. This work of fiction reorients readers’ perspectives so that they recognize their place within nature, not as separate, through (spoiler alert!) a series of telepathic conversations between a gorilla and student—purposely unnamed or assigned a gender, an effective writing strategy that enables the reader to identify as the student. The conversations are largely driven by questions raised by Ishmael, the gorilla, who is the teacher in this story. One of the first questions he asks the student is about his/her culture’s “creation myth,” to which the student responds with certainty that it is no myth. But Ishmael proves him/her wrong by juxtaposing the human story of creation with that of a jellyfish (you’ll have to get your hands on a copy of the book to better understand why). The moral to this story, and others, is that the Earth exists for no one species in particular; that we, as humans, may not be the pinnacle of creation. Ishmael also points out that we are subject to the laws of nature, challenging the human assumption of control over the environment. As a result, he is able to emphasize that humans, as powerful members of ecosystems, must be better stewards. In the end, he teaches the reader “how to save the planet—from ourselves. With this knowledge, we have the power to change our lives and save the world.”  

The discussion sparked by this book leads students to recognize the significant roles they play as members of campus, regional, national, and global communities—that the knowledge and skills they have acquired in my class (and others) should extend into their daily lives. They have the power to bring about change, whether it’s doing something seemingly nominal (like buying organic fair trade products, recycling, or using public transportation) or recognizably significant (supporting environmental initiatives, engaging in social activism, and/or writing policymakers). This self-awareness is in itself transformative and empowering. And it certainly gives me hope.