As art objects circulate over time, they connect various people, places, times, stories, and even historiographies. Although they cannot speak to us directly about their biographies, we can still interrogate them and related evidence in order to learn more about who once possessed them and where and how they were kept. As we do this, we can draw on the concept of circulation to direct scholarly attention toward how not only objects but also knowledge about them moves. Objects, knowledge, and their significance for those involved is continuously circulated and negotiated, yielding new knowledge and meaning in the process. Thus, we might endeavor to elaborate both the spatial and temporal dimensions of provenance research as integral parts of contemporary art history.
Where is the object from? Who did it belong to? How did it enter the collection? Nowadays, hardly any curator can avoid dealing with these questions before exhibiting or acquiring works of art or other cultural objects. Provenance has become an essential factor for public acceptance of the legitimacy of holdings in national museum collections worldwide as a consequence of two broad trends. On the one hand, a broad consensus on Nazi-confiscated art was reached in 1998 and expressed in the Washington Principles. On the other hand, there have been numerous heated public debates in recent years about the unlawful or unfair appropriation of cultural assets and the possible restitution of such items.1 Concern about the origins of objects is growing for libraries and archives too. Thus, provenance research has become a globally sought-after discipline.
From a report by Jason Farago on a noteworthy exhibit at the Museum für Kunst und Gewerbe in Hamburg, Germany:
By and large, “Mobile Worlds” delivers on its contention that European museums need to do much more than just restitute plundered objects in their collections, important as that is. A 21st-century universal museum has to unsettle the very labels that the age of imperialism bequeathed to us: nations and races, East and West, art and craft. It’s not enough just to call for “decolonization,” a recent watchword in European museum studies; the whole fiction of cultural purity has to go, too. Any serious museum can only be a museum of our entangled past and present. The game is to not to tear down the walls, but to narrate those entanglements so that a new, global audience recognizes itself within them.
See the whole piece in the New York Times.
Writing in 1849 from their Admiralty chambers right off of Whitehall, the Lords Commissioners of the Royal Navy issued a simple memorandum to introduce their new Manual of Scientific Enquiry, a mutable collecting reference reworked and reissued six more times over the course of the century. “Their Lordships do not consider it necessary that this Manual should be one of very deep and abstruse research,” they noted, arguing that “its directions should not require the use of nice apparatus and instruments: they should be generally plain, so that men merely of good intelligence and fair acquirement might be able to act upon them; yet, in pointing out objects, and methods of observation and record, they might still serve as a guide to officers of high attainment.” Pointing to what they considered the most important areas of research conducted overseas, the Lords Commissioners tasked fifteen of Britain’s top men of science with writing short, simple, and clear instruction booklets for naval officers, sailors, surgeons, and those elusive “professional collectors” on how and what to observe while safely bringing specimens (living and dead), notes, and records back home.
Historical museum guidebooks mediate an associative network of ideas, writings, artefacts, and people. Piecing together these contingent and ephemeral encounters, and parsing original work from posthumous orders and emendation, is a difficult task that poses a number of questions. What determines how visitors move through museum spaces? Whose voices lead and regulate? Who watches?
It has taken sixty-one editions of the Eurovision Song Contest, and fifty-three years of Portuguese participation, for any Portuguese city to have the chance to host the annual song competition and show the contest’s reputed 200 million viewers its own interpretation of Europe’s cultural identity.
Portugal’s reputation as one of the longest-running Eurovision entrants never to win meant that the victor’s privilege of hosting the next contest has never until now fallen on Portugal and its national broadcaster Rádio e Televisão de Portugal (RTP), even as early twenty-first-century Eurovision became famous for more and more first-time winners emerging across a seemingly ever-enlarging Europe.
Knowledge is not a static entity. It is not obtained by discovering universal truths. Instead, it is a process of creation and simultaneously an outcome. It is mediated, socially (re)defined, and accepted or rejected. It always contains an underlying sense of rationality, however understood, and is dependent on temporal and spatial contexts. This dynamic image of knowledge is not new, but how can it be reflected in a museum? How can the diverse factors and layers of knowledge production be made explicit in order to go beyond the mediation of factual information to the visitor? In addition, how can visitors themselves actively engage in a way that takes the dynamics of knowledge formation seriously? Finally, how can the museum bring academic and public knowledge creation together?