Tag Archives: Canadian Museum for Human Rights

Unsettling homocolonial frames of remembrance: Two-Spirit and Indigiqueer interventions at the museum

Angela Failler has recently published “Unsettling Homocolonial Frames of Remembrance: Two-Spirit and Indigiqueer Interventions at the Museum” in Memory Studies, volume 16, issue 1. Read the full article here.

Abstract: This article considers a Two-Spirit and Indigiqueer protest at the Canadian Museum for Human Rights as a flashpoint that exposes problems with how memory-making institutions are incorporating lesbian, gay, bisexual, trans and queer issues into their programming and/or collections. The protest brings into relief the museum’s investment in a homocolonial framing of remembrance for the way in which the telling of lesbian, gay, bisexual, trans and queer ‘progress’ is entangled with a settler colonial political economy wherein the tokenistic inclusion of some queers into the sexual citizenry happens alongside the dispossession, devaluing and criminalizing of others. I then undertake some preliminary ‘curatorial dreaming’ upon two other interventions–commentaries uploaded to a digital story bank by a Two-Spirit and an Indigenous queer museumgoer, and the short film Woman Dress by Plains Cree artist TJ Cuthand. Along with the protest, the commentaries and the film unsettle homocolonial frames of remembrance and provide critical openings towards decolonial queer memory work at the museum.

Museum Queeries: RA Notes from the Field

By Thomas Boeckner

The Canadian Museum for Human Rights (Photo credit: Thomas Boeckner)

Being a part of the Museum Queeries cluster of the Thinking Through the Museum project has been an exciting and rewarding experience. Thinking Through the Museum has allowed me the opportunity to experience far-reaching discussions around contemporary issues within museums around the world. In Museum Queeries, as a Research Assistant for Drs. Angela Failler and Heather Milne, I was immersed in deeper readings of queer pasts, presents, and futurities. As the world grapples with the global Covid-19 pandemic, Thinking Through The Museum and Museum Queeries provided me with access to engaging conferences, research talks, and meetings through electronic platforms that sustained my academic morale. These events complemented and enhanced my journey through an MA in Cultural Studies at the University of Winnipeg.

One particular event of note that I attended through this Research Assistantship was on Building the Hamilton 2SLGBTQ+ Community Archive. Held October 19-21, 2021, this event consisted of two virtual roundtable critical discussions on how to archive queer material in Hamilton. Speakers on the tables included artists, curators, community members, and academics such as Syrus Marcus Ware, Pamila Matharu, Sheri Osden Nault, Rebecka Sheffield, Richard Douglas-Chin, Walka Geeshy Meegqun, Pauline Kajiura, and Cole Gately. The event taught me that creating an archive, in essence, creates a legacy for future generations to have access to history left out of main narratives. These archives also potentially provide material for museums to work with in memory production. Additionally, the importance that counter-archiving has in the process of creating archives that are publicly driven was discussed in detail. There was an abundance of storytelling within the discussions, which in their own way were a counter-archive in creation. Chatting amongst friends, colleagues, and community forms a counter-archival space that has living voices animating the information as memories. In this era of pandemic Zoom meetings, I think a positive result has been communication across countries and regions creating beautiful moments of counter-archiving such as this roundtable.

Another example of an event I was able to attend by way of my research assistantship was the Exhibitionism: Sexuality at the Museum Conference held from December 9-11, 2021. This was a 3-day online conference that spanned across countries and created opportunities for LGBTQ2IA+ people, people of colour, sex workers, kink collectives, women, and other groups to engage audiences in programming that explored a variety of topics related to human sexuality and display. The conference was organized by Melissa Blundell-Osorio, Director of Education at the Wilzig Erotic Museum, Rebecca Fasman, Curator at the Kinsey Institute in Indiana, and Hannes Hacke, Research Associate and Curator at the Research Centre for Cultural History of Sexuality at Humbolt University, with keynote speakers such as Annie Sprinkle and Beth Stephens. This conference brought together scholars and speakers from across the globe to discuss what to do with all the sexuality (or its repression) in museums, how to create sex museums, how to conquer taboo, and how to create safe pedagogical experiences about sex. It was also a large-scale networking adventure of like-minded scholars, thinkers, and activists to engage with each other’s research and work. The event allowed not only for discussions from various places around the world, but also for artistic expression and modes of presentation regarding sexuality in a museum setting; there were even a few on-camera performances. One of the most powerful of these was done by Robert Andy Coombs and Vicente Ugartechea, who used an art performance to weave the experience of disability, gender, desire, and kink into a powerful educational tool about  people who live their queer lives at these intersections. I think the conference as a whole displayed the level of care and respect needed in Cultural Studies as it evolves in the future.

Lastly, I want to mention the opportunity Museum Queeries provided for me to attend the Canadian Museum for Human Rights here in Winnipeg. I visited the museum with a question in mind about how queerness and disability might be displayed and articulated within spaces of public memory. Monumental structures of display such as the CMHR project outwardly narratives of progress and accomplishments of the State, but looking for intersectionalities such as queerness and disability within them reveal gaps in the narrative structure. Often museums and institutions work hard to check as many boxes as possible without realizing these boxes can overlap each other in multitudes of different ways. One of my primary directives when attending the museum was to explore the widely touted progressive accessibility features implemented within it. I did find that the museum offered a well-thought-out experience for a blind person such as myself. It is not often that I have attended a Canadian museum or institution and found that all the didactic information is accessible through not only braille but also raised numerical codes to access via smart devices or audio descriptions of what is being looked at. This reminded me that though we may go on research endeavours to critique, we can be surprised by the positive accomplishments within structures.

These are just a few experiences that being a part of the Museum Queeries research cluster has allowed me to take part in. Being in discussions and dialogue with Drs. Failler and Milne, as well as the many great Research Assistants and team members in the project, has given me much to take forward as I finish my MA at the University of Winnipeg and into the future. I have learned that immersing oneself within as many conversations as possible, and exploring institutions inside and out, is a productive pathway through the interdisciplinary fields of Cultural Studies.

The Idea of an Idea Museum: Immaterial Collections at the CMHR

By Claire Wright*

I have to admit that before I moved to Winnipeg this fall, I had never heard of the Canadian Museum for Human Rights (CMHR), Canada’s newest national museum. My past research into museums has been focused around early Canadian archaeology, its ties to the Royal Ontario Museum’s collections, and the roles museums have historically played in colonization and the building of empire. As a Research Assistant with the Museum Queeries project, I’ve been particularly intrigued by the notion of the CMHR as an “idea” museum; a shiny new institution with no skeletons in its closet in the most literal sense. In a 2013 interview, then-CEO of the CMHR Stuart Murray explained: “We’re not an artefact museum—we’re more of a digital technology, idea museum.” Where does this place the CMHR within the history of museology? Might new strategies of collection and display queer the museum, or do they merely provide a new image for familiar practices?

What struck me most when visiting the museum was its apparent alignment with the curatorial ideologies of “new museology,” a critique-based approach to museums as public institutions–an alignment which ultimately fails. Although attempting to avoid a top-down enforcement of knowledge and over-reliance on matter-as-truth in the spirit of new museology, the CMHR actually treats its collection of stories, images, and affects much as an “old” museum might its artefacts. Implicitly positioned in contrast to a collection-based historical museum, it seems to be pushing against conceptions of the museum as an elitist and irrelevant institution designed to educate and discipline the public. However, the CMHR does not escape the pitfalls of “old” museology: its collected narratives are subsumed under a framework of national identity, and become objects of cultural capital. This is exemplified in the Indigenous Perspectives gallery, where experiences, affect, and the landscape itself appear as elements of the idea museum’s collection.

View of the Canadian Museum for Human Rights.
(photo credit: Lauren Bosc)

According to Eilean Hooper-Greenhill, the past few decades have seen museology shift towards participation, plurality, and engagement with contemporary social concerns.[1] Leaving behind the authoritative and supposedly neutral voice of traditional institutions, “new” museums might include subjugated voices, strive for curatorial transparency, and pursue active dialogue with their publics. The CMHR attempts conversation through the tone of its exhibits, blog posts, and collaborative displays. Its overarching message of equality extends to many of its didactic panels, which are full of open questions, calls to reflect and develop one’s own opinion, and insights from multiple contributors. The museum positions itself as an institution that holds and curates information, but that does not dictate truth or produce knowledge of or over others. The “About” page on its website, for instance, declares the museum will “welcome [its] visitors as partners on a journey,” and “offers both the inspiration and tools to make a difference in the lives of others.” Rather than curating a collection of objects or artworks, this idea museum houses vast galleries of touch-screens, multi-media kiosks, and countless text and image displays. The museum’s website describes the building as a “striking new landmark,” the product of cutting-edge building techniques and “awe-inspiring” materials.The CMHR is not bogged down by its murky museological past–rather than legitimizing itself through calls to its own history, it consistently declares itsrelevancy through an aura of newness and contemporaneity.

Tucked into the back corner of the museum’s second-floor hall, after a large introductory display about the history of human rights, visitors encounter the Indigenous Perspectives gallery. New museological ideologies are at work in this gallery’s use of aesthetic displays, which are designed to create non-authoritative sentimental attachments with the viewer. In one of the gallery’s digital kiosks, there is mention of the archaeological dig that took place at the museum’s site prior to its construction. We are shown some digital images of the fruits of the endeavour: mostly arrowheads and pottery shards. This small display got me thinking about the CMHR in relation to more traditional, collection-based museums. If these relics are not what the CMHR holds on to, might the museum be collecting something else? Rather than gatheringmaterial evidence of cultural experience, history, or exchange, it purports to focus on collecting personal and community stories, showcasing individual and collective experiences and projects. Instead of relying on the display of material culture to produce knowledge about an Indigenous “Other,” the Indigenous Perspectives gallery uses stories and artistic production to tell an implicitly non-Indigenous audience about Indigenous cultures. The museum relies on art and technology to connect with the viewer, rather than presenting material evidence as the only source of truth, or relying on the aura of historical or scientific authenticity tied to object-based displays. Through videos, quotes, poetry, stories, and art, the museum allows multiple voices to express themselves. However, I wonder if the inclusion and acceptance of multiple knowledges actually guarantees meaningful dialogue, since their expressions are all folded into Canadian identity and a universal humanity. In other words, citizens are encouraged to contribute and produce their own knowledge, but it is subsumed within a story dictated by the institution. 

The view from inside the Indigenous Perspectives gallery’s “basket theatre” to the windows overlooking The Forks. (photo credit: Lauren Bosc)

This gallery and its ties to archaeology also purport to establish how the museum relates to the land it’s on, as it introduces a long history of Indigenous presence in the region. A window looks out over The Forks, accompanied by a panel about the area’s history. A bronze cast of a centuries-old footprint—uncovered during the archaeological dig—lends affective weight to the panel, encouraging us to connect with the former inhabitants of the museum site. Material culture, then, is used not to produce scientific knowledge, but to connect the museum and its visitors to The Forks, to Winnipeg, and to Indigenous history. The landscape itself, framed by the window and historicized by the panel, becomes part of the collection, materially grounding the gallery. The viewer is encouraged to participate in the historicity of the land, and relate sentimentally to Indigenous philosophies and experiences.

In a 2011 CBC article about the CMHR dig, archaeologists who worked on the project claim museum officials ignored recommendations for continuing the excavation. While the museum may have neglected to fully excavate the area in order to get construction under way, it does not hesitate to use this material proof of human presence to establish itself as somehow a part of the land’s history. The evidence of Indigenous life beneath its foundation “legitimizes” its claims to the site, as indigeneity becomes a sentimental residue of Canadian, (and more broadly, human) history. Early North American archaeologists did not trust Indigenous communities with their material or immaterial heritage, and laid claim to both culture and territory through collecting. The CMHR literally and figuratively mined the land it sits on for indigeneity, quietly sidestepping any questions of its right to that very land through the ethics of sharing, collaboration, sentimental identification and recognition that pervade its gallery spaces.

Part of the panoramic view from the Tower of Hope. The elevator shaft mentioned below is on the left, blocking the city’s North End.
(photo credit: Angela Failler)

The landscape continues to be a prominent feature, and the museum consistently places itself in relation to its geographic position. The CMHR’s architecture not only directs the visitor along a teleological path towards human rights and equality, but intersperses the global with the local and the national with the regional.The viewer is cocooned in expansive but dark galleries, and crisscrossed layers of glowing alabaster. Periodically, however, we catch glimpses of the outside world, stepping into patches of brilliant sunshine streaming through the museum’s glass walls. The museum features several such stops along the journey upwards, allowing visitors to look out upon the city in moments of rest or reflection. The peak of the museum, and the grand conclusion of its pathway, is the Tower of Hope–a monument to peace and victory over adversity. Visitors are offered a bird’s eye view of the city below, tiny and tranquil under the benevolent, optimistic gaze of the tower. The viewer is thus never fully swept away into the narrative worlds of the museum’s galleries- the institution’s space is interspersed with reminders of our position, before finally opening up to this panorama.This use of the local as a situating force provides the opportunity for reflection and seems to disrupt the grand narratives of “old” museology. These reminders of the viewers’ positionality, alongside the artwork and stories included in the CMHR, might spark the production of counter-narratives and critique. The museum’s singular narrative of triumph and hope, however, extends to its framing of the land. It’s worth noting, for instance, that the only part of the city not visible from the Tower of Hope is Winnipeg’s North End—home to much of the city’s Indigenous population, and blocked from view by an elevator shaft.[2]

At times the CMHR focuses on its location, its material specificity and situatedness; at times it gestures to global unity, and international experiences. Overall, it maintains a generalized conception of rights and equality; and a concern with affective, immaterial knowledge. Its exhibits are composed of stories, images, and interactive panels- collections of objectified experience, occasionally punctuated with views of the landscape. “Old” museums have been faulted for presenting artefacts and relics with little to no context, as objects of scientific and historic knowledge about cultures Other to the West. “New” museums, however, are not safe from the pitfalls of traditional museology. At the CMHR, stories are presented without sufficient context or depth, as objects of a sentimental knowledge about humanity in general. It becomes a celebration not of material conquest or ownership, but of the nation’s affective, experiential wealth—where cultural capital is created from distinct experiences, stories of triumph, and the recognition of diverse histories. Similarly, the landscape is framed affectively, and presented as something we all share, with a history we can all experience. This hopeful tone masks a colonial ideology, granting legitimacy to this sparkling monument to Canada’s image as a global human rights leader—a monument that literally sits atop a buried history of Indigenous presence.

[1] Hooper-Greenhill, Eilean. Museums and the Interpretation of Visual Culture. New York: Routledge, 2000. Print. p. 140.

[2] Dean, Amber, and Angela Failler. “‘An Amazing Gift’? Memory Entrepreneurship, Settler Colonialism and the Canadian Museum for Human Rights.” Memory Studies, Apr. 2019, p. 9.

*Claire Wright holds a BFA in printmaking from OCAD U, and has recently completed an MA in Cultural Studies at the University of Winnipeg. She is interested in the role of aesthetics and material culture in affective communication and meaning-making; and with relationships between art, activism, and education.

A Meditation on the Museum: Kinship and Ambivalence in the CMHR

Rebecca Belmore’s “Trace” at the CMHR (photo credit: TJ Shannacappo)

By TJ Shannacappo*

During the summer of 2017, I attended a workshop, Museum Queeries: Intersectional Interventions into Museum Cultures and Practices (MQ), located at the University of Winnipeg and the Canadian Museum for Human Rights (CMHR). MQ describes itself as an emerging research project, one that seeks to encompass the insights of artists, curators, academics, and other community members within Turtle Island and beyond. Most notably, MQ centres the creative and intellectual interventions of 2S+LGBTQ peoples; specifically, MQ values alternative thought into and against nationalist and heteronormative visions of museology and museum practices.

As a MQ research assistant, I found myself in an uncomfortable position. Leading up to the workshop, I had affectively and quietly boycotted my own entrance into the CMHR for two main reasons: first, for the museum’s exploitation of Shoal Lake’s most precious resource, water, and next, for the museum’s dis-mention of certain genocides in favour of protecting forward-looking narratives. While curations of progression are often well-intended, they contribute to the silencing of discussions around current and recent injustices, or at the very least, assist in glossing over harmful institutional practices. And beyond these two reasons, I simply could not genuinely imagine myself in the museum, both physically and materially. Ultimately, I entered the museum out of interest for the work of Indigenous curators, and to look for spaces of unexpected dissent.

The day before and then hours prior to MQ’s field trip to attend an LGBT-themed tour of the CMHR, we, the participants, were gifted keynote lectures by Dr. Sandy O’Sullivan (Wiradjuri) and Ryan Rice (Mohawk). Both lectures focused on the trouble with Indigenous representation in museums, both historically, and in the present. Both Dr. O’Sullivan and Ryan Rice did not discount the significance of museums, but it was noted that museology has often figured indigeneity as trapped within history, existing without agency, and stagnating as artifact. Often, within museums, indigeneity is displayed as under-situated, removed from spiritual context, and displaced from homeland. As Ryan Rice asked in opening, “Where do [we] put it?” This is one question I have wondered myself: where do Indigenous stories or representations belong? Where can we belong?

On a personal level, throughout the span of the workshop, I became hyper-aware of my identity as an urban Anishinaabe-kwe. I felt a lot of anxiety. How could I not? The imported alabaster ramps within the museum stood stark against my tan skin, and before walking up that ramp to take in the exhibits, I was granted complimentary access to the CMHR based on my status as an 1876 Indian. I was troubled for breaking my previously long-standing decision to not enter the museum and because I had to show my horrible picture in exchange for a ticket. In all seriousness, although I am Indigenous, I am still complicit in wrongly benefiting from a fellow Ojibwe nation’s resources, even when I’m in my apartment by the river; attending the museum only made that complicity more apparent and inescapable. But surprising things are often touching and grounding in moments of ambivalence.

Kinship as Reproach 

I like to think I am not a soft person, or even a hard person, but I do live like a moody cat in solitude, a trait which is not often associated with being Nish (MQ participant’s Dayna Danger [Saulteaux-Métis-Polish] and Jeneen Frei Njootli [Vuntut Gwitchin] coaxed me out of my quietness with needles and black matte beads during our workshop). Being Anishinaabe-kwe often calls for a certain amount of openness, care, and love, even in reproach. One guiding principle I brought with me into the CMHR was Aanjigone, or an ethic of non-interference. As described by Leanne Simpson (Michi Saagig Nishinaabeg) Aanjigone belongs to an Anishinaabe worldview, and it encourages us to be mindful of our criticisms, and to be guided by action, rather than empty talk. It is a relational concept and it is tied to promoting kinship. Aanjigone is not always attainable, but I was able to recognize it and practice it over the course of the workshop, and of course, at the CMHR.

As briefly alluded to in my introduction, museums often uphold an idealized version of the lands they exist on and of their narratives, failures, and achievements. They are often conservative or celebratory institutions and do not readily display raw stories or difficult truths in the present tense. In an uncontrolled situation, if I were to seek a genuine representation of myself, I would not think to look to at or inside a museum. Indigenous representations—beautiful, ethical, and compassionate—can be difficult to find within museum space. Instead, more holistic materiality might more often exist quietly in the form of museum practitioners working critically, or in the unheard, engaged conversations between engaged visitors.

In the context of the LGBT-focused tour at the CMHR, semblances of “alternative sexualities” and gender variances were most notably, and grandiosely limited to a wedding cake comprised of photos capturing people married soon after the legalization of same-sex marriage in 2005. Other exhibits, admittedly, held harder-to-find stories of queerness that might have otherwise been passed over in an unguided tour. And although not the focus of this blog piece, even months later, I still think of the visceral impact a smaller exhibit discussing gay prosecution under Nazi Germany had on me.

While the mentioned wedding cake is not a bad thing within itself, it does represent an idealized version of what queerness should look and behave like: guided by heterosexual norms, but between two people of the same-sex. Taking the Cake does not easily allow for the addition of more diverse sexualities, or a narrative that does not promote a historically heterosexual institution, and it does not speak to the spirituality that is tied to some Indigenous queer identities, primarily, 2-Spirit identity. Instead, the first place I knowingly encountered 2-Spirit identity within the museum (not including some MQ participants) was in an enclosed speakers’ corner where people spoke, on video, about their experiences of being queer and Indigenous.

Being in the CMHR was sometimes a disorienting experience. During our walk-through I thought of the rivers nearby, the livelihood of Ancestors excavated by the museum, and of my desire to buy earrings from the gift shop. Rebecca Belmore’s (Anishinaabekwe) Trace grounded me as MQ moved up towards the top of the museum. Trace allowed me to consider the practice behind creating a large ceramic blanket made of clay from the Red River Valley. It is as an evocative art piece made in collaboration with Indigenous peoples and the larger Winnipeg community. Trace, as I understand it, is a monument of Aanjigone—while it does not explicitly confront visitors about genocide, colonialism, or nationalism, it does largely center Indigenous presence, resilience, and visions for contemporary museology.

I wondered to myself: how many 2-Spirit and queer Indigenous peoples might have contributed to this project? In contrast to the message I gathered from Taking the Cake (i.e., that queers are celebration-worthy when they are formally recognized by the settler state, as in this case, through the legal conferral of same-sex marriage), perhaps Trace makes room to witness a more inclusive or radical idea of queer identity; one that is innate and natural to decolonial forms of kinship. And while Taking the Cake is similar to Trace in that it is a large collaborative piece—by way of the donated photographs of married couples that make up the “tiers” of the cake—it comes across as sterile and easily digestible.

Following my visit, I wondered to myself if queer Indigenous identities—2-spirit or otherwise—would ever be or want to exist in a large presence at the CMHR. I was later reminded by a workshop facilitator that there is a desire for queer Indigenous representation within the museum and to consider the thoughts of the person who envisioned, from within the speakers’ corner, resurgent space dedicated to our sexualities. While my initial questioning was not meant to be dismissive, I believe it was rooted in admiration for the colourful and expansive creations of 2-Spirit and queer Indigenous resurgence existing in other forms and in other venues. I continue to work with and through my ambivalence.

At the time of MQ’s workshop, an Indigenous focused issue of Canadian Art was released—Kinship featured Dayna Danger’s “Adrienne 2017” as its cover art, and was introduced/edited by Lindsay Nixon (Cree-Métis-Saulteux). Kinship was excitedly passed around our seminar room the day after our museum tour, and since its release, I’ve left one copy in my living room and a second copy in my office. In contrast to what I viewed and inferred inside the CMHR, Dayna Danger’s cover art—and the works of many of the contributors found inside— centred the body, eroticism, and queerness unabashedly. Kinship answered Ryan Rice’s question, it its own way, one of the places where “we” can belong.


*TJ Shannacappo is an urban Anishinaabe-kwe from Winnipeg, MB. She holds a BA from the University of British Columbia (Women’s and Gender Studies and First Nations Studies) and currently works as an editor at an organization dedicated to promoting Indigenous education. In the near future, TJ intends to pursue a Master of Education in School and Applied Child Psychology, and she is passionate about the intersections between mental heath, self-representation, and access to meaningful cultural production. Practicing a decolonial and feminist methodological approach, she primarily engages her theoretical interests with creative interventions by Indigenous peoples, women, and LGBTQ/2-Spirit communities.