The Dialogic Museum and Ethnocultural Diversity

This paper evolved from a presentation I made on ethnocultural diversity and museology under the auspices of the Association of Manitoba Museums. It offers reflections of a largely theoretical and philosophical nature on the relevance and importance of interpreting museum exhibit development as a collaborative enterprise--as a dialogue between the museum and the community--and to tie this specifically to the issue of how museums must ensure broad ethnocultural representation in the framing and implementation of initiatives. The foundation of this construct is the belief that the creation and dissemination of knowledge, especially that which sheds light on a dimension or dimensions of the human condition, cannot be carried out in isolation but should be designed to raise social and historical consciousness. Dialogue is thus an integral aspect of a humanist approach to cultural and educational development that serves as an instrument of empowerment and liberation. My use of the word dialogue draws from Brazilian educator and social and political activist Paulo Freire's Pedagogy of the Oppressed (1999). For him, dialogue consists of reflection and action. It is the ability of individuals to come together and arrive at an understanding of society--at the varieties of human experiences (class, ethnocultural, gender, etc.) that define said society and how these are products of history. Reflection is inseparable from action. On their own, they constitute hollow exercises devoid of any significant meaning and influence. It is the unity of reflection and action which causes social change as addressing and opposing inequalities based on class, gender, or race. It is the unity of reflection and action that is central to the articulation and promotion of the importance of ethnocultural diversity as a determining factor in defining Canadian civil and political society. The principles implied within the context of reflection and action include learning as a co-operative venture, sharing information on life experiences, and developing common strategies to create cultural initiatives and social programs that reflect multivocal and multicultural expressions of Canadian society. Dialogue cannot exist in the absence of profound love for people. Love here implies a genuine regard, interest, and commitment to the social, cultural, and economic improvement of the human condition, especially the disadvantaged or marginalized. Love, in Freire's paradigm, is the basis for the other important elements of dialogue-building: creating and sharing of knowledge; commitment to educating the public at large; and empowerment. It implies fostering the conditions that allow people to develop the skills, abilities, and confidence needed to take control of their lives, and within the context of museum work, to ensure that these skills are used to broaden the horizon of social history to include the contributions and determining roles of ethnocultural communities. Dialogue cannot work unless there is a sense of humility--and a willingness to change roles. To paraphrase Freire, the teacher should be willing to play the part of the student, and the student should be given the opportunity to play the teacher. The result is the demystification of power relations and an egalitarian approach that invites a varied and multidimensional interpretation of social, cultural, and historical themes and issues. The idea that knowledge should be left to experts who know what is good for the public is referred to as the ideology of professionalism. This, unfortunately, still exists, though to a lesser degree than perhaps thirty or forty years ago. Barriers between museum workers and the community based on the ideology of professionalism can be removed without sacrificing ethical conduct or diluting standards of excellence in the adoption and implementation of a rigorous approach to questions of method and analysis. In fact, these will be greatly strengthened in the context of a dialogic framework guided by the principles of respect, empowerment, and democratization. …

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