Bin of Worms

A show that boldly goes where no show has gone before, Star Trek not only brought to light interstellar travel and genius androids, but also the crew’s exploration into philosophical dimensions. It may be a popular sci-fi TV show, but since Star Trek launched in the 1960s, the series has blasted off with debates into metaphysical conundrums and ethical enigmas- such as questioning the nature of the soul to the foundations of society.

The “Prime Directive”, also known as the “Non-Interference Directive”, orders Starfleet crews to follow one rule: do not interfere with other cultures or civilizations. The actual order given in the 1968 episode called Bread and Circuses is:

“no identification of self or mission; no interference with the social development of said planet; no references to space, other worlds, or advanced civilizations”

Photo of Captian Jean Luc Picard retrieved from: https://www.denofgeek.com/us/tv/star-trek/

Captains take this seriously, like Jean Luc Picard from the original series who states:

“A starship captain’s most solemn oath is that he will give his life, even his entire crew, rather than violate the Prime Directive.”

The Prime Directive reflects both the Kantian commitment to respecting others autonomy and the consequentialist commitment to harm reduction. The assumption of the Prime Directive is that cultures are better left alone to their own devices, these devices can be social or technological. Any interference is judged to create chaos in unexpected ways, even if well-intended. If there are unintended harms to the culture it is better if they are a result from the culture’s own free choices. This commitment to respecting a civilization’s beliefs, practices and values rather than imposing “better” ones upon them is kind of an anti-colonialist ethos.

Are such policies in the universe’s best interests? If the Starfleet can save lives and civilizations from extinction shouldn’t they try to? By being bystanders does this make the Starfleet evil? Well, not according to the Westphalian sovereignty concept, a political paradigm embodied by the Starfleet. This concept comes from the 1648 Peace of Westphalia treaties which established modern thinking on nation boundaries and provinces and indicated that conflict would be caused through cross-border intervention. This thinking is discussed by Captain Jean Luc Picard who states:

“The Prime Directive is not just a set of rules; it is a philosophy… and a very correct one. History has proven again and again that whenever mankind interferes with a less developed civilization, no matter how well intentioned that interference may be, the results are invariably disastrous.”

You can see Captain Jean Luc Picard further talking about The Prime Directive in a debate here:

https://www.youtube.com/watch?v=4mH-L6UCCAE

The philosophy of the Westphalia treaty appeared to lead to peace, halting over 80 years of war in Europe when initiated. But, as you may have noticed, there have been a couple of near-apocalyptic world wars since then. In our intricate universe such simple concepts rarely lead to peace.

Photo taken of my brother, his friend, and I on Halloween. My brother is dressed up as Data from Star Trek the Next Generation.

An example that may resonate more with folks in the ENVS*3000 Nature Interpretation course is imagine if you’re a wildlife filmmaker and you come across a dying antelope, do you have a moral obligation to help it? Are you responsible for the death because you walked away? What if by helping the animal you are inadvertently starving a pride of lions that would have fed on the carcass? What would you do?  

Photo I took of a happy Garter snake on the Bruce Peninsula. 

I have a respect for the Prime Directive and within my nature interpretation I will apply concepts like this. Nature is beautifully natural, and when leading guided hikes watching, not interfering and leaving no trace will be the morals I follow and lead. I have made a list of guidelines that I will follow, and you can too, based off of my personal ethics surrounding the Prime Directive and the textbook “The Gift of Interpretation” by Beck and Cable. This list includes:

1.       Always place the welfare of your group above all else.

2.       When looking at wildlife, ensure that your subjects are not caused any anxiety, physical harm, consequential predation, or lessened reproductive success by your activities.

3.       When observing, do not do anything that with alter the natural behavior of your subject permanently. (For example: habituation, baiting, or feeding.)

4.       Do not restrict or restrain wildlife to attract predators. Do not drug or restrain wildlife to film them.

5.       Be aware and follow all local/national laws regarding nature. (For example: staying on trails, picking plants)

6.       Give credit where it is due.

7.       Always do research before you present, some information is updated or is subject to change.

8.       Allow all sites to easily restore to their original state after you have been there.

9.       Be prepared for unexpected conditions, both environmental or the subject.

10.   When observing animals be aware and take precautions. Certain species will never return to a site because they can smell you there. Nighttime observations should be made with natural light. Being near dens or nests can attract more predators.

11.   Nature is naturally beautiful, and everyone deserves to enjoy it.

This concludes my blog posts for the course ENVS*3000 at the University of Guelph. I hope you have enjoyed reading my thoughts, a few of the prompts incorporated concepts I hadn’t considered before- so if you didn’t learn a lot, I sure did! I am very accustomed to scientific writing through University and having the opportunity to share my ideas in a creative way was difficult at first, but very beneficial and lots of fun. Thank you for reading, and to everyone in the ENVS*3000 course I wish you the best of luck! I have no doubts that everyone will guide rocking hikes, and use the skills learned on a daily basis.

References:

Beck, L., & Cable, T. T. (2011). The Gifts of Interpretation: Fifteen Guiding Principles for Interpreting Nature and Culture. Urbana, IL: Sagamore Publishing

Visionary Scientist, Leader, and expert.

That is what comes to mind when I think of my scientific hero, chimpanzee researcher Dr. Jane Goodall. A word I didn’t mention is failure, and not as an insult. Every scientist from Marie Curie to Einstein, to your high school science teacher, to me, have failed as being in science requires lots of persistence. Failure is a normal, useful part of science.

Dr. Jane Goodall in the 1965 film, “Miss Goodall and the Wild Chimpanzees” by National Geographic. https://www.nationalgeographic.com/culture/2019/01/jane-goodall-book-excerpt-praise-difficult-women/

Dr. Jane Goodall is one of the most accomplished animal behavior scientists in the world. Discovering chimpanzee’s use of tools and social relationships through her passion. These discoveries came through some measure of failure, knocking her down and her daring to try again with a better idea during her first independent research project at 26 years old.

Dr. Louis Leaker, a famous anthropologist, asked Goodall in 1960 to study eastern chimpanzees’ behavior in Gombe National Park in Tanzania. This National Park is 52 square kilometers on the shoreline of Lake Tanganyika in Tanzania. This expedition, which had funding for 6 months, began on July 14th. Goodall arrived with a love of animals, a high school education, and her mother.

Dr. Jane Goodall, English primatologist, ethologist, and anthropologist, with a chimpanzee in her arms, c. 1995 (Photo by Apic)

This study was not easy and didn’t get off to a great start. Once arriving in Gombe Goodall and her crew, Rashidi Kikwale a porter and Adolf a game scout, found a fruit tree which would attract animals. Soon, 16 chimpanzees appeared. Unfortunately, the foliage blocked Goodall’s view of the chimpanzee behaviours, other than reaching for more fruit. When Goodall approached the tree further, the chimpanzees fled.

Over the next 8 weeks, the valleys of Gombe had been combed by Goodall and her crew but they couldn’t find another fruit tree that would attract the primates. The thick undergrowth and streams running down the mountains made for slow going and difficulty hearing any sounds from chimpanzees. To avoid scaring more chimpanzees, the group began observing from across the valley’s which was difficult to make meaningful observations, and still as the chimpanzee’s spotted Goodall, they would flee.

Goodall theorized that having a large group of people was scaring the chimpanzees and decided to go out on her own. Still, the chimpanzee’s fled. During this time, it was very frustrating as some days Goodall would see chimpanzees for a few minutes and other days she didn’t see anything. It didn’t matter if she was near, far, high, low, alone, or in a group, the chimpanzees would always run away.

Dr. Jane Goodall in the 1965 film "Miss Goodall and the Wild Chimpanzees," Photo by National Geographic https://www.nationalgeographic.com/culture/2019/01/jane-goodall-book-excerpt-praise-difficult-women/

To add to everything, Goodall and her mother contracted malaria which is characterized by chills, high fever, and exhaustion which kept them in bed. Goodall thanks the camp cook, Dominic, for keeping them alive.

Two weeks of fighting illness later, Goodall climbed the valley to a clearing high above Lake Tanganyika. At this point she was 3 months in, with only 3 months of funding left and had almost no data to share. Goodall needed something to change.

Suddenly Goodall notices the movement of 3 chimpanzees about 75 meters away from her. The chimpanzees looked at her, and instead of fleeing they continued walking in the forest. After this a few hour later, a larger group of chimpanzees began to feed on a fruit tree in the bottom of the valley. They also noticed Goodall, but again did not flee and Goodall was able to observe them for several hours.

Goodall said:

“It was by far the best day I had since my arrival at Gombe, and when I got back to camp that evening I was exhilarated, if exhausted… That day, in fact, marked the turning point in my study.”

Photo by Micheal Nichols 

https://blog.nationalgeographic.org/2019/09/23/national-geographic-society-and-jane-goodall-institute-partner-to-produce-becoming-jane-immersive-multimedia-exhibition-on-legacy-of-dr-jane-goodall/

I can be chopped but I’m not a carrot I have rings but I’m not an onion I can be climbed but I’m not a mountain I’m made of wood but I’m not a table I have a trunk but I’m not a car

WHAT AM I?

Credit: Nicholas Tonelli, NC State University, https://plants.ces.ncsu.edu

Scientific Name: Juniperus virginiana

Common Names: Red Cedar, Eastern Redcedar, and Aromatic Cedar (Anderson 2003).

Distribution: J. virginana is a long lived, slow growing, conifer native to eastern North America (Adams 1986). This species occurs on many soil types including dolostone bedrock and acid sands (Marks 1983). J. virginiana thrives in dry soils with lots of sunlight, however it is a hardy species and exhibits tolerance in many soil types (Adams 1986). As seen in figure 1, the distribution of this native species in North America spans the south-east and north-east United States and the eastern provinces of Canada including Ontario and Quebec.

Figure 1: Map indicating the distribution of J. virginiana in North America.

Credit: Plants Database, United States Department of Agriculture, Natural Resources Conservation Service, https://plants.usda.gov

Habitat: The Eastern redcedar (J. virginiana) is very adaptable and has a range of habitats and forest ecosystems that it can thrive in (Adams 1986). Commonly J. virginiana grows in mixed sands with a variety of coniferous and deciduous trees such as the Virginia pine (P. virginiana), white oak (Q. alba), and black walnut (Juglans nigra) (Anderson 2003). In the north-east United States and Canada, J. virginiana frequents escarpments as seen in figure 2, and other rocky areas alongside species such as the eastern hophornbeam (Ostrya virginiana), and Parlin’s pussytoes (Antennaria parlinii) (Anderson 2003).

Species diversity is low in habitats where J. virginiana is dominate. Pure stands of this species usually occur in the northern Great Plains, abandoned farmlands, and dry uplands (Adams 1986). These habitats are susceptible to invasion from hardwoods such as bluestems (Andropogon spp.) and yellow honeysuckle (Lonicera flava) as well as other woody species (Anderson 2003).

Figure 2: J. virginiana growing on dolostone bedrock of Bruce Peninsula National Park.

Credit: Bruce Peninsula National Park, Parks Canada, Government of Canada, https://www.pc.gc.ca

Botanical Description: J. virginiana, a small evergreen, have long life spans and can live upward of 450 years (Anderson 2003). This species exhibits 2 growth forms, both found throughout J. virginiana’s growth range. The first, and most familiar, is narrow with sharp angled branches (Buehring et al. 1971). The second is broader with large-set branches (Chang 1954). This species typically grows 3-12m tall (Anderson 2003).

The eastern redcedar (J. virginiana) has thin and shredded bark, approximately 0.75-1.6cm thick (Chang 1954).  There are 2 types of leaf formations which depend on the age of the branches/tree. On new twigs and young seedlings, the leaves are awl-shaped and pointy. Older branches and trees have tightly packed, overlapping, scale-like leaves (Anderson 2003).

This species produces berrylike cones which range from 3-8mm in length (Van Haverbeke & Read, 1971). Each cone has 1-4 seeds (Marks 1983). The cones are pale-blue, and boney coated with a whitish bloom (Beuhring et al. 1971). These cones can be seen in figure 3.

Figure 3: J. virginiana foliage.

Credit: W.D. Brush, Plants Database, United States Department of Agriculture, Natural Resources Conservation Service, https://plants.usda.gov

Ethnobotanical Uses:

Ornamental: The evergreen foliage and seedlings of J. virginiana are often used to make ornamentals (Ortmann et al. 1998). The durable, close-grained, and aromatic wood of this species is used to make furniture, and paneling (Densmore 1974). J. virginiana can be planted in single-row and multi-row windbreaks as this species is very dense (Ortmann et al. 1998).

Medicinal: The berries, bark, seeds, leaves, and twigs of J. virginiana is used as treatments for several ailments including joint pain, coughs, and skin rashes (Tilford 1997). As well, aromatic oils used in medicines is taken from the twigs and cones (Web MD 2019).

Wildlife: Wildlife benefits from the presence of the eastern redcedar (J. virginiana) in their ecosystems. The foliage, and berry-like fruit are eaten by numerous mammals and birds, such as the white-tailed deer (Odocoileus virginianus) and the cedar waxwing (Bombycilla cedrorum) (Martin et al. 1951). These berries and twigs can be seen in figure 4. This species also provides nesting areas and protective cover for a variety of birds like robins (Turdus migratorius) and mockingbirds (Mimus polyglottos) (Martin et al. 1951).

Figure 4:  J. virginiana berries/cones.

Credit: D. Herman, Plants Database, United States Department of Agriculture, Natural Resources Conservation Service, https://plants.usda.gov

Seed Propagation: The eastern redcedar (J. virginiana) reaches seed-bearing age after 10 years and bear the cones every 2-3 years (Marks 1983). J. virginiana fruit should be collected during the months of September to November as this species flowers during the spring (Anderson 2003). During seed collection, the berries can be picked or gathered using ground cloths (Marks 1983). Seeds are recovered by a processed called maceration which uses water and detergent to separate the seeds from the fruit flesh, allowing the seeds to float (Marks 1983). To properly store seeds, they should be dried and put in sealed container in cold temperatures (Anderson 2003).

J. virginiana seeds are highly dormant which often delays germination. In nurseries the seeds are typically sown in the fall because of the natural pre-chilling of the seed (Marks 1983). Over the span of a few years, the usability of stored seeds alters significantly losing around 50% viability (Van Haverbeke & Read, 1976). Dried seeds of J. virginiana can be seen in figure 5.

Figure 5: Seedlings of J. virginiana indicating a length of approximately 5mm.

Credit: Steve Hurst, Plants Database, United States Department of Agriculture, Natural Resources Conservation Service, https://plants.usda.gov

Cultural Significance: The eastern red cedar (J. virginiana) is used by many First Nations communities as a symbol of the “tree of life” and is used as an incense in purification rites (Kindscher 1992). As well as spiritual purposes, aboriginal peoples such as the Blackfeet and the Cheyenne used J. virginiana for its medicinal purposes. For example, to stop vomiting the Blackfeet made tea using eastern redcedar (J. virginiana) seeds (Hellson 1974). The Cheyenne believed that J. virginiana had sedative effects and women drank eastern redcedar (J. virginiana) tea during childbirth (Kindscher 1987).

Along with medicinal value, the wood of the eastern redcedar (J. virginiana) was used to make an array of weapons, furniture, crafts, and garments (Densmore 1974). Figure 6 shows a “Love Flute” crafted by the Cheyenne peoples. The Haida and Menomini wove mats and hats using cedar bark (Tilford 1997). Eastern redcedar (J. virginiana) was also used in long houses, totem poles, and canoes (Densmore 1974).

Figure 6: Native American "Love Flute" crafted from J. virginiana. Credit: Libby, UVM Digital Exhibits, Centre for Teaching & Learning & Fleming Museum, http://badger.uvm.edu/omeka/

Conservation Status: Currently there are no conservation actions for this species in place as J. virginiana is classified as a least concern species (Farjon 2013). The population is increasing as it can thrive in open wastelands where other, more sensitive species are unable to grow (Farjon 2013) as well, there are no identified specific threats to J. virginiana (Buehring et al.1971).

References:  

Adams, R. P. (1986) Geographic variation in Juniperus silicicola and J. virginiana of the southeastern United States: multivariate analyses of morphology and terpenoids. Taxon, 35(1): 61-75.

Anderson, M. D. (2003) Juniperus virginiana. Fire Effects Information System, U.S. Department of Agriculture, Forest Service, Rocky Mountain Research Station, Fire Sciences Laboratory. Electronic Document: https://www.fs.fed.us/database/feis/plants/tree/junvir/all.html, accessed 2019.

Buehring, N., Santelmann, P. W. & Elwell, H. M. (1971) Responses of eastern red cedar to control procedures. Journal of Range Management. 24: 378-382. [45747]

Chang, Y. (1954) Bark structure of North American conifers. Technical Bulletin No. 1095. Washington, DC: U.S. Department of Agriculture. 86. [43074]

Densmore, F. (1974) How Indians use wild plants for food, medicine, and crafts. Dover Publications, Inc., New York, New York. 397.

Farjon, A. (2013) Juniperus virginiana. The IUCN Red List of Threatened Species 2013: e.T42257A2967510. Electronic Document, http://dx.doi.org/10.2305/IUCN.UK.2013-1.RLTS.T42257A2967510.en, accessed 2019.

Hellson, J.C. (1974) Ethnobotany of the Blackfoot Indians. National Museum of Man, Mercury Series, Canadian Ethnology Service Paper No. 19.

Kindscher, K. (1987) Edible wild plants of the prairie. An ethnobotanical guide. University Press of Kansas, 276.

Kindscher, K. (1992) Medicinal wild plants of the prairie. An ethnobotanical guide. University Press of Kansas, 340.

Marks. P. L. (1983). On the Origin of the Field Plants of the Northeastern United States. The American Naturalist, 122:2, 210-228.

Martin, A.C., H.S. Zim, & A.L. Nelson (1951) American wildlife and plants: A guide to wildlife food habits. Dover Publications, Inc., New York, New York, 500.

Ortmann, J., Stubbendieck, J. & Masters, R. A. (1998) Efficacy and costs of controlling eastern redcedar. Journal of Range Management. 51(2): 158-163. [28938]

Tilford, G.L. (1997) Edible and medicinal plants of the west. Mountain Press Publishing Company, Missoula, Montana

Van Haverbeke, D. F. & Read, R. A. (1976) Genetics of eastern redcedar. Res. Pap. WO-32. Washington, DC: U.S. Department of Agriculture, Forest Service. 17 p. [9220]

I walk outside and I hear squirrels rustling the leaves. I walk further and as the birds are more comfortable with my presence they start to sing. Its not only animals that I hear, I hear the wind and the trees creak. I also hear my own footsteps, and sometimes I hear the drone of cars or an airplane from overhead.

Personal photo of George Lake in Killarney, ON

I find natures sounds very soothing. Before I fall asleep, I put on rain sounds and when I study, I usually use ocean noises. This came from reading a case study in high school about bio-musicology, or the biological study of music. This study discussed the benefits to the sleep cycle and nervous system from natural noises being played while participants slept.  This was because natural sounds are non-threatening, unlike the blares from an alarm clock, therefore reducing one’s natural “fight or flight” instinct making one more relaxed. As well, inward focused attention, (worrying about oneself, linked to anxiety, depression, and post traumatic stress disorder) is heightened when listening to artificial sounds, and natural sounds promote more external-focused attention and efficiency. 

Personal photo of me walking up a mountain in Switzerland

One point that stuck with me was that the natural sounds that will be most effective are the ones you are familiar with. I am comfortable around the ocean and the sound of water so I find it relaxing, however bird songs or a rainforest may not have the same effect. What natural sound would be the most relaxing for you? If you are interested in reading more about this topic, this is an article I found: https://www.health.com/stress/why-nature-sounds-are-relaxing

Personal photo of my little brother and I 

Now, think about questions for this week “Where is music in nature? Where is nature in music?” Consider this:

If a tree falls in the forest and no one is around to hear it, does it make a sound? 

In asking this question, I am considering that sound, music and nature are human constructs. What does this mean to you? In considering the questions are you able to answer them?

Personal photo of puffball mushrooms in Bruce Peninsula National Park

I found a quote by Rudolf Steiner:

Music is expression of the will of nature while all other arts are expressions of the idea of nature.

What do you think this means?

References:

Artists and explorers have been on many voyages from which images of spectacular landscapes, alien lifeforms, and diverse cultures returned. Many historical sites or even National Parks owe their existence, partially, to these artists who documented the land and events. Artwork based on nature serves many purposes and takes many forms. To be influential in art it is most important to bring connection and relate new experiences previous ones. James Abbot NcNeill Whistler, an American theorist and artist once said:

“Nature contains the elements, in color and form, of all pictures, as the keyboard contains the notes of all music. But the artist is born to pick and choose… as the musician gathers his notes, and forms his chords, until he brings forth from chaos, glorious harmony.

Personal Photo of Shoreline of Russel Island, Tobermory, ON 

Art- like nature- like interpretation is meant to be consuming. It is meant to take the mind into familiar and new realms, it is also meant to be shared. When I am presenting, I want to be the artwork someone would admire, I want my words to resonate like a photograph would.

“When you take a flower in your hand and really look at it, it’s your world for the moment. I want to give that world to someone else. Most people in the city rush around so, they have no time to look at a flower. I want them to see it whether they want to or not.”

-          Georgia O’Keefe, painter of Jimson Weed

Personal Photo of a Water Lily 

Beck and Cable touch on presenting with a prop or other works, helping the audience with visual aids. From my experience, my favourite artwork I have used is manufactured by Acorn Naturalists. These are very realistic cast replicas from the field of different kinds of animal scat.  With over 40 different species of animal represented, these replicas have been one of the most successful learning resources I have used!

Acorn Naturalist Scat Replicas 

I would use these scat replicas in a game during interpretive stations or hikes. I would lay out all replicas and have photos of the different animals printed. I would then get the participators to play a simple match game “who’s poo’s whose?”. This was my first integration of art and nature, and though it may not be what people visualise when they think of nature art, the interaction and visuals of these casts remain in peoples minds for a while after playing. Vincent van Gogh said it best:

“Keep your love of nature, for that is the true way to learn to understand art more and more”.

Ps. To see more Acorn Naturalist products visit: https://www.acornnaturalists.com/

References

Rotary Youth Exchange Chiang Mai, Thailand

When I was 17, I left Canada and spent a year on exchange in Chiang Mai, Thailand. The purpose of my exchange was to learn Thai language and culture through immersion. I had 4 different Thai host families, I went to a Thai Vocational College, and I took art, meditation, dance, and even Muay Thai lessons. The exchange company I chose, Rotary International, hosted 12 students in Chiang Mai, and hosted 50 international students in my specific district in Thailand. I had the opportunity to meet people from all around the world, and I am happy that I won’t have to pay for a hotel again.

Several exchange students and I in Doi Suthep, Chiang Mai, Thailand

Leaving home was difficult, all my friends were off to post secondary education and I thought I was going to be forgotten since I was taking an alternative path. I was taking a risk, engaging in an activity because I thought the experience and growth were of more value than not participating in the opportunity [R+]. I was right. I learned this quote which resonated with me from my friend Claire:

“A ship is safe in the harbour, but that’s not what ships are built for”

A Northern Thai Cooking Class I helped teach. 

My exchange gave me new eyes on how I see the world. Going to Thailand as a young, middle class, Canadian, female-identifying, Caucasian allowed for me to deeply think about my privilege. I also had the chance to discuss with my other international friends about what they thought of Canada and what I could do, by just being myself. One of my friends, an African-Brazilian lesbian who has had a very different experience from myself, told me that all I should do is listen and support. She said that I should use my privilege to help those whose voices won’t be heard, give people platforms rather than speaking for them. That will always stick with me as I am used to speaking and having people listen. She translated this quote for me:

“She stood in the storm, and when the wind did not blow her way, she adjusted her sails”

A photo I took of rice fields in Northern Thailand. 

I did come across several “lost in translation” moments during my exchange. One of my favourite stories is about my name, Moira. When arriving in Thailand I was immediately given a Thai nickname which I was called throughout the entirety of my exchange. My nickname was “Mali” based off the flower jasmine, my hosts said the white colour of the pedals and white colour of my skin were a good match. As I made more friends and learned more of the Thai language, I noticed that if I ever mentioned my name people would giggle or look away from me. I eventually asked one of my best friends who explained that in fact “Moi” meant “pubic hair” and “Ra” meant “mold”. My name means moldy pubes, and how the heck can anyone’s name mean that. 

A photo I took of a menu in Thailand. 

My final story is about learning Thai. Thai is a tonal language with 5 tones (mid, low, high, falling, and rising), this means that in fact there are several words that are spelled or almost sound the same, but have very different meanings. I encountered this when talking about Canadian winters. I would often talk about how there was lots of snow in Canada (snow=หิมะ, pronounced “heemah”) however when I incorrectly used the tones, I would instead be saying there were lots of horse vaginas in Canada (vagina=หี horse=ม้า, pronounced “heemah”). I got many looks and laughs but I was used to it. I really stood out. See if you can find my blonde hair in this class photo:

“There is no peculiar merit in ancient things, but there is merit in integrity, and integrity entails the keeping together of the parts of any whole, and if these parts are scattered throughout time, then the maintenance of integrity entails a knowledge, a memory, of ancient things. .... To think, feel or act as though the past is done with, is equivalent to believing that a railway station through which our train has just passed, only existed for as long as our train was in it.”- (Edward Hyams, Chapter 7, The Gifts of Interpretation).

Photo taken by me in Chiang Mai, Thailand

This quote by Edward Hyams discusses the importance of integrity in relation to the celebration and introspection of the past. From this quote I gained understanding about the importance of comprehending the ups and downs within history and became further aware about the importance of interpreting history effectively. It is our responsibility as interpreters to collect all information, communicate it effectively, and as we discussed in class, we must tell the whole story rather than just a part. Tilden stated, 

“A cardinal purpose of interpretation, it seems to me, is to present a whole, rather than a part, no matter how interesting the specific part might be.” (Chapter 7, The Gifts of Interpretation)

My father and I helping erect totem poles in Haida Gwaii, BC

Within the quote by Edward Hyams, I understood that it is important to understand our past through many lenses such as societal, scientific, economic, and especially personal. Communicating personal experience as interpreters can be very meaningful to the audience and to the interpreter themselves. The text states: “personalize the past relate it to the present with an eye toward the future” (Chapter 7, The Gifts of Interpretation) this indicates the importance towards personal recollection with a realistic attitude. When I have attended interpretive activities, my favourites have been talking to indigenous peoples in Canada and to Monks in Thailand. These interactions resonated with me as I was gaining first-hand histories from authentic sources and felt a very personal connection to those who shared with me their experiences. 

“Education is best done with examples. These examples must include that which we regret, that which is to be avoided, as well as that for which we strive” – (Robin Winks, Chapter 7, The Gifts of Interpretation) 

My professors and I in Chiang Rai, Thailand

Within my own history, I am a first-generation immigrant from Scotland. Through this I have learned about the interest in leaving one’s birthplace and about the hardships involved with moving your family across the ocean. When I was in high school, we had to make a family tree for a project. I had grown up quite secluded from most of my family and did not know any of our history past my grandparents. After lots of research and long-distance phone calls, I was eventually able to piece some my family tree together. This exercise helped me analyze my history, I discovered that I am partially Swedish! Reflection of one’s past, an all-inclusive past, is incredibly important and best described by John Golda: “Ultimately the role of history is to provide the opportunity to examine ourselves and how we have become what we are today”

My mother, brother, and I in Edinburgh, Scotland. 

Bibliography: