The show is an immersive experience for participants and observers alike in the real smells, sounds and sights of a sample of the farm in rural Australia.
The show represents the authentic real life of country people. It is a performance bringing history to life by storytelling through a host of demonstrations, events and displays.
The show is historical representation of the past in the present illustrating a host of aspects of rural heritage through experiential learning.
Living history reveals layers from the past
The show reveals itself in a multi-layered story of continuity and change on the edge of the Camden township. What was once a small isolated rural village at the Nepean River crossing and is now a thriving Sydney suburb on the city’s metropolitan fringe.
Competitive sections of the show have come and gone with changes in the farming economy. Livestock, produce, craft and cooking sections each tell a story of different aspect of rural life. What was once an integral part of the rural economy is now a craft activity and completely new sections have appeared over the decades.
Where once rural artisans were part of the local economy their activities are now demonstrations of heritage and lost trades. Show patrons once used to arrive in a horse and cart today’s show-goers watch competitive driving of horse and sulkies in the show ring.
Sideshows and carnies continue show traditions that have their origins in English village fairs and carnivals of the past and even a hint of the Roman Empire and their circuses.
The success of the show illustrates a yearning by those attending to experience and understand elements of the traditions of a rural festival in the face of urban growth and development.
The Camden Show is a rural festival that is part of the modern show movement that emerged from the Industrial Revolution. The first series of agricultural shows in the early 19th century demonstrated modern British farming methods and technology.
The first agricultural shows in New South Wales were in the early 19th century and the first Camden Show in 1886. The 19th century agricultural show movement set out to demonstrate the latest in British Empire know-how and innovation in farming.
The site of the show on the Nepean River floodplain is one of the first points of contact between European and Indigenous people and the cows that escaped from the Sydney settlement in 1788 former the Cowpasture Reserve in 1795. For living history it is material culture which grounds the audience in time and place.
The Camden town centre and its multi-layered history are evident in the many different building styles evident as you walk along the main street.
If walls could talk they would tell an interesting story that would immerse you in the past in the present. They would provide a gripping account of the characters that were central to the stories.
Living history is storytelling
Living history allows participants to be able to read the layers of history of an area.
Living history is like peeling off layers of paint from a wall when viewers peel back the layers of history of a site, building or place. Each layer has a special meaning – a special presence.
Lived experience leads to storytelling which is real and authentic.
Storytelling creates the meaning of the past and creates the characters of the past in the present. It allows the past to speak to the present. Storytelling and stories at the essence of place.
The living history movement
Living historian Scott Magelssen maintains that living history museums ‘engage strategies in their performance of the past’, claiming to be ‘real history by virtue of their attention to detail’. (pp. xii-xv)
One of the early influencers of the living history movement in North America was Henry Ford who established his indoor and outdoor living museum experience in the Detroit suburb of Dearbourn in Michigan USA. Henry Ford said of his museum
I am collecting the history of our people as written into things their hands made and used…. When we are through, we shall have reproduced American life as lived, and that, I think, is the best way of preserving at least a part of our history and tradition…
Camden storytellers peel back the layers of the history of the town and district and reveal the tales of local identities, larrikans, characters, rascals, ruffians and ratbags.
There are a number of layers to the Camden story and they are
Pre-European period of the Indigenous Dharawal people when they called the area Benkennie
The Cowpastures were named by Governor Hunter in 1795 and the establishment of the Cowpastures Government Reserve. Under European control the Indigenous Dharawal people dispossession and displacement of their country. The Macarthur family’s Camden Park Estatestarted with the 1805 grant to John Macarthur.
The Camden township was established as a private venture of the Macarthur family in 1840. The streets were named after its founders – Macarthur, Elizabeth, John, Edward.
The Macarthur region (1970s +), named after the famous local Macarthur family, grew as part of Sydney’s rural-urban fringe. It is made up of Camden, Campbelltown and Wollondilly Local Government Areas.
Immerse your imagination in the past at the Camden Museum through living history.
The Camden museum tells the Camden story through displays of artefacts, objects, memoriabilia and other ephemera by using a living history approach.
The displays tell a story of an earlier period and allows visitors to immerse themselves in the past in the present.
Map of the Camden district in 1939 showing the extent of the area with Camden in the east. The silver mining centre of Yerranderie is in the west. (I Willis, 1996)
Walking the past through living history
Visitors to Camden can walk the streets of the town centre and imagine another time. A time past that can be recalled through living history.
There has been a chorus of objection from some in the Camden community over the potential sale. Community angst has been expressed at public meetings, protests, placards, and in articles in the press.
The principal actors (stakeholders) have taken up positions around the issue include: churchgoers, non-churchgoers (residents, outsiders, ex-Camdenites, neighbours), the parish, local government, state government, and the Macarthur family.
The former horse paddock looks like an unassuming vacant block of land in central Camden. So why has there been so much community angst about is possible sale?
The simple answer is that the community ascribes representations of a church beyond the building being a place of worship. Yet this raises a paradox for the owners of these religious sites. Generally speaking different faiths put worship and the spiritual interests of their followers ahead of their property portfolio.
This paradox has created angst in some communities when the owners of religious buildings and sites want to sell them, for example, in Tasmania in 2018 or other examples discussed by Graeme Davison.
The Hawdon allegory was present when the town was established by the Macarthur family as a private venture on Camden Park Estate in 1840. The construction and foundation of St John’s church was part of the process of the building of the new town.
an enduring image within the socially constructed concept of Camden’s rurality has been the unparalleled vista of the Camden village from the Macarthur’s hilltop Georgian mansion. (Image below) The romantic image portrayed an idyllic English pastoral scene of an ordered farming landscape, a hive of industrious activity in a tamed wilderness which stressed the scientific and the poetic.
‘citadel on the hill’ at the centre of the ‘village’. It acts as a metaphor for order, stability, conservatism and a continuity of values of Camden’s Anglophile past. The Nepean River floodplain keeps Sydney’s rural-urban fringe at bay by being the ‘moat around the village’ which occasionally was the site of a torrent of floodwater.
The hilltop location has spiritual significance with Biblical references to love, peace and righteousness.
A sense of place
St John’s church has had a central role in the construction of place and community identity in the town.
The church and its hilltop location is an enduring colonial legacy and a representation of the power of the colonial gentry, particularly the position of Camden Park Estate and the Macarthur family within the narrative of the Camden story.
Many Camden folk feel a sense of belonging to the church expressed by memory, nostalgia, customs, commemorations, traditions, celebrations, values, beliefs and lifestyles.
The community feel that the church belongs to them as much as it belongs to the churchgoers within the church community.
Belonging is central to placeness. It is home and a site where there is a sense of acceptance, safety and security. Home as a place is an important source of stability.
makes it plain that the feelings engendered by the loss of place can be equated with those experienced in the loss of a close relative, friend or partner. This straightforward analogy helps to make visible the symbolic role of place in enabling human beings to confront issues of mortality.
The church buildings and precinct are a shrine to a lost past and considered by many to be sacred land. The sale of the former horse paddock has caused a degree community grief over the potential loss of sacred land.
St John’s church is an important architectural statement in the town centre and is one Australia’s earliest Gothic style churches.
So what does all this mean?
The place of St John’s church in the Camden community is a complex one. The story has many layers and means different things to different people, both churchgoers and non-churchgoers.
The church is a much loved place and the threatened loss of part of the church precinct generates feeling of grief and loss by many in community.
The legacy of the English landscape identity from the early 19th century and the establishment of the Cowpastures is very real and still has a strong presence in the community’s identity and sense of place. The English style Gothic church is a metaphor for the Hawdon’s ‘Little England’ allegory.
The Cowpastures was the fourth location of European settlement in Australia and the local area still has a strong Anglo-demographic profile. These contribute to re-enforce the iconic imagery projected by St John’s church combined with the story of a settler society and its legacy.
Check out this publication to read more about the Camden district.
Such a pretty tree-lined streetscape, full of old-world charm. I’ve often stood at that green paddock next to the church, with its views across the valley… locals are up in arms as online rumours swirl about moves by the church to sell the land…Right next to Camden’s most famous heritage landmark, an 1840s gem described by one government website as “a major edifice in the history of Australian architecture”.
Cr Banasik said this development opposed the shire’s ethos of rural living. The heritage of the area is amazing – there is Camden Park, Gilbulla, Menangle Store and the rotolactor site,” he said. This development just ain’t rural living.
Journalist Kayla Osborne reported the views of town planning consultant Graham Pascoe on heritage and the Vella family’s new commercial horticulture venture at Elderslie in the Camden Narellan Advertiser in May.
Mr Pascoe said the heritage nature of the site and its proximity to Camden had been well-considered by the Vella family…the land was ideal for farm use…the land has been farmed in the past…We believe we will provide a model…farm at the entrance to the Camden town centre.
The views on heritage expressed in these stories do not actually define heritage.
There is an assumption or a presumption that the reader understands the intended meaning of the word heritage in each of these contexts.
So what was the intended meaning of the word heritage in each of these articles?
To answer that question another must be asked: What is Camden’s heritage?
What is heritage?
The term heritage is not that straight forward. There are a range of definitions and interpretations. The term is not well understood and can raise more issues than it addresses. Jana Vytrhlik, Manager, Education and Visitor Services, Powerhouse Museum (Teaching Heritage, 2010) agrees and says:
To start with it is a useful exercise to say what heritage is not. Heritage is not history. Historian David Lowenthal says that
Heritage should not be confused with history. History seeks to convince by truth… Heritage exaggerates and omits, candidly invents and frankly forgets, and thrives on ignorance and error… Prejudiced pride in the past… is its essential aim. Heritage attests our identity and affirms our worth.
The word ‘history’ comes from the Latin word ‘historia’, which means ‘inquiry’, or ‘knowledge gained by investigation’.
History tells the stories of the past about people, places and events. History is about what has changed and what has stayed the same. History provides the context for those people, places and events.
History is about understanding, analysing and interpreting the past based on evidence. As new evidence is produced there is a re-examination and re-interpreting of the past. History is about understanding the why about the past.
Meaning of heritage
The meaning of heritage is not fixed and historian Graeme Davison maintains that the history of the word heritage has changed over the decades.
Initially heritage referred to what was handed down from one generation to the next and could include property, traditions, celebrations, commemorations, myths and stories, and memories. These were linked to familial and kinship groups, particularly in traditional societies, through folkways and folklore.
In the 19th century the creation of the nation-state, capitalism and modernism led to the creation of national myths, national stories and national heritage.
ln the 1970s, the new usage was officially recognised. A UNESCO Committee for the Protection of World Cultural and Natural Heritage adopted the term ‘heritage’ as a shorthand for both the ‘built and natural remnants of the past’.
(in Davison, G. & McConville C. (eds) ‘A Heritage Handbook’, Allen & Unwin, St Leonards NSW,1991)
Heritage can be categorized in a binary fashion: cultural heritage/natural heritage; tangible heritage/intangible heritage; my heritage/your heritage; my heritage/our heritage.
What is significant about Camden’s heritage?
In 2016 the Camden Resident Action Group attempted to have the Camden town centre listed on the state heritage register. The group obtained statements of support which outlined the significance Camden’s heritage. Statements of support were from Dr Ian Willis (UOW), Associate Professor Grace Karskens (UNSW) and Emeritus Professor Alan Atkinson.
The Cowpastures emerged as a regional concept in the late 18th century starting with the story of the cattle of the First Fleet that escaped their captivity at the Sydney settlement. The region was a culturally constructed landscape that ebbed and flowed with European activity. It grew around the government reserve established by Governors Hunter and King. It then developed into a generally used locality name centred on the gentry estates in the area.
Regionalism in the Cowpastures
The geographers call this type of area a functional region. A functional region is based on horizontal linkages within a particular area that are to an extent self-contained. The region was relatively self-cohesive when compared with linkages between regions. The key concept is self-containment with respect to the activities of those within the particular area.
A useful way into a regional study like the Cowpastures is an environmental history, which is a multi-disciplinary approach. This would cover the physical and cultural landscapes. The boundaries of the Cowpastures region were both culturally derived and natural, where the landforms restricted and constrained European activity. The story of the Cowpastures regions has many layers of history that can be peeled back to unravel its bits and pieces.
The story of the wild cows and more, a cultural landscape
The story of the Cowpastures begins with the wild cows. The First Fleet leaves England in 1787 and HMS Sirius which collected 4 cows and 2 bulls at the Cape of Good Hope on the way out to New South Wales. They were Cape cattle.
The cattle did not think much of their new home and after their arrival they took off within 5 months of being landed and disappeared. The cattle escaped and found heaven on the Indigenous managed pastures of the Nepean River floodplain. The cattle occupied and seized the territory of the Indigenous people who were wary of these horned beasts.
Before the Cowpastures district was even an idea the area was the home for ancient Aboriginal culture based on Dreamtime stories. The land of the Dharawal, Gundangara and the Dharug.
After European occupation the Dharawal people became known as the Cowpastures tribe by 1805.
In 1795 the story of the cattle is told to a convict hunter by an Aboriginal, who then tells an officer and informs Governor Hunter. Hunter sends Henry Hacking, an old seaman, to check out the story. After confirmation Governor John Hunter and Captain Waterhouse, George Bass and David Collins head off from Parramatta, cross the Nepean River on 17 November 1795. After climbing a hill (Mt Taurus) they spotted the cattle and named the area the Cowpastures. Governor John Hunter marked area on maps ‘Cow Pasture Plains’ in the region of Menangle and elsewhere on maps south of Nepean. By 1806 the herd had grown to 3,000.
The Europeans seized the territory occupied by the wild cattle, allocated land grants for themselves and displaced the Indigenous occupants. On their occupation they created a new land in their own vision of the world. A countryside made up of large pseudo-English-style-estates, an English-style common called The Cowpasture Reserve and government men to work it called convicts. The route that Governor Hunter took became the track to the area became known as the Cowpastures Road, starting at Prospect Hill and progressing to the crossing of the Nepean River.
In 1803 Governor King issued a proclamation in July 1803 banning any unauthorised entry south of the Nepean River to stop poaching of the wild cattle. (The Sydney Gazette and New South Wales Advertiser, Sunday 10 July 1803 page 1) Governor King ordered that a constable be placed at the Cowpasture crossing of the Nepean River and that a small hut be built to house them. (Historic Records NSW Vol 5, pp. 719-720) The government reserve for the wild cattle was strengthened under the Macquarie administration.
Government Cowpastures Reserve
Bigge Report 1822-1823
The government reserve was never really defined and was just a vague area occupied by the Wild Cattle. The 1823 Bigge report described the Cowpastures this way:
The county of Camden contains the extensive tracts known by the name of the Cow Pasture, which which five of the cattle that were landed from His Majesty’s ship Sirius, soon after the first arrival of Governor Phillip, had strayed from their place of confinement. They were discovered in these tracts in the year 1795 by a convict, and appear to have been attracted to the spot, and to have continued there, from the superior quality of the herbage. Since that period their numbers have greatly increased: and they have latterly occupied the hilly ranges by which the Cow Pastures are backed on the south, and have been found in the deeper ravines of the hills of Nattai, and on the banks of the Bargo River. It does not appear, however, that they have penetrated beyond the Blue Mountains, or the barren tract that is called the Bargo Brush. The Cow Pastures extend northwards from the river Bargo to the junction of the river Warragumba and the Nepean. To the west they are bounded by some of the branches of the latter river and the hills of Nattai. They contain by computation about sixty thousand acres; and the soil, through varying in fertility, but always deepening and improving on the banks and margin of the Nepean, consists of a light sandy loam, resting upon a substratum of clay.
(JT Bigge, Report of the Commissioner of Inquiry on the state of agriculture and trade in the colony of NSW, 1823, Vol 3)
Public Buildings 1822 Bigge Report
At the centre of the government reserve
A Brick Built House for the residence and accommodation of the Superintendant and principal Overseer of Government Stock in the Cow Pastures, reserving two rooms for the occasional accommodation of the Governor, with Kitchen and other necessary Out Offices, together with a good Kitchen Garden, well enclosed.
A Weather-boarded House for the accommodation of the Subordinate Overseers and Stockmen.
Four large paddock of 100 acres each enclosed with a strong Fence for the grazing of the Tame Cattle and Taming of the Wild Cattle, and cleared of the standing and dead Timber.
A Tanning House and Tan Yard for Tanning the Hides of the Wild Bulls for the use of Government.
Several other Paddocks and Stock-Yards enclosed for the Government Horses, Homed Cattle, and Sheep, grazing in other parts of the Government Grounds in the Cow Pastures. N.B.—Cawdor is the principal Run or Grazing Ground for the Government Horned Cattle and Sheep in the Cow Pastures on the western side of the Nepean River, consisting of about Fifteen thousand acresof land, and ought never to be alienated as long as it may be deemed expedient and advisable for the Government to possess and maintain Herds and Flocks.
(JT Bigge, Report of the Commissioner of Inquiry on the state of agriculture and trade in the colony of NSW, 1822, Vol 1)
End of Government Reserve
A regional identity had emerged by the time the government reserve was dissolved in the early 1820s and the land sold off. The usage of the identity of the Cowpastures extended into the second half of the 19th century.
Extent of the Cowpastures region by the 1840s
The extent and boundaries of the Cowpastures by the 1840s were:
North – Bringelly Road – taking in the upper South Creek Catchment – west to Bents Basin and Warragamba River
East – Wilton Road north through Appin – ridge dividing Nepean and Georges River catchments – generally the Appin Road – following ridge line north dividing Bow Bowing Creek and South Creek.
South – Stonequarry Creek catchment – bordering Bargo Brush – line following Wilton Road in east – through Thirlmere – ridge line between Stonequarry Creek and Bargo River – west to Burragorang Valley
West – Burragorang Valley
Usage of the Cowpastures name as a regional identity
The graph below is the usage of the locality name Cowpastures in newspapers listed on the National Library of Australia Trove Database in 2017 using QueryPic.
Graph of usage of the name of Cowpastures
The usage of the Cowpastures regional identity persisted into the late 19th century as these following newspaper extracts illustrated.
In 1836 Glendiver Estate at The Oaks was advertised for sale with the given address as The Cowpastures. The sale notice boasted that the estate was one of the finest dairy farms in the colony of New South Wales with ‘the finest soil’ and ‘abundance of water’. It was claimed that the owner could run ‘double the stock’ of any other part of the colony because of the ‘beautiful district’. The estate for sale came to 2390 acres. The estate had 70 acres under wheat the property suited a ‘wealthy grazier, horse or cattle-dealer’. (Australian (Sydney, NSW : 1824 – 1848), Friday 5 August 1836, page 4 (4))
In 1838 the estate of Narellan in the Cowpastures was advertised for sale on behalf of Francis Mowatt consisting of a desirable homestead and 800 acres of ‘rich productive’ land. The property was fenced with 12 miles of fencing and watered by Narellan Creek. The property fronted the Cowpastures Road for ¾ of a mile. The ‘commodious and comfortable’ cottage has ‘out-offices’, ‘excellent stables in good repair’. The garden has extensive fruit trees and ‘grapery’. The sale also include household furniture, harnesses, saddlery, and ten horses. (Sydney Gazette and New South Wales Advertiser (NSW : 1803 – 1842), Saturday 3 February 1838, page 3)
Cowpasture Estates of 1840
In 1840 MD Hunter released the Cowpasture Estates on former properties owned by Sydney businessman John Dickson in the Sydney Monitor and Commercial Advertiser for auction by The Australian Auction Company. The properties offered were Orielton, Nonorrah, Moorfield, Eastwood and Netherbyres with a total of 7000 acres. The properties were offered in lots ranging from 300 to 30 acres. The sale notice stated that Orielton had a ‘substantial Stone Barn, Threshing Mill and Offices’, Nonorrah boasted a ‘spacious and elegant Cottage with Gardens, Stables and Offices’. (Sydney Monitor and Commercial Advertiser (NSW : 1838 – 1841), Friday 5 June 1840, page 4 (4))
The northern extremity of the Cowpasture Estates was the Bringelly Road. (Sydney Monitor and Commercial Advertiser, 16 July 1840)
In 1843 the Sydney Morning Herald announced the presence of Charles Cowper in the Cowpasture district. Mr Cowper arrived at Mr James Chisholm’s Gledswood and joined a procession of horses followed by carriages and gigs of around 150 men and women. Mr Cowper took a seat in Mr Hassall’s carriage. The procession headed for by Mr Hovel of Macquarie Grove. with Mr John Wild of Picton bringing up the rear of the carriages. The procession then moved to Mr Chisholm’s house on his property Wivenhoe. (Sydney Morning Herald (NSW : 1842 – 1954), Tuesday 11 July 1843, page 2)
In 1843 auctioneer Mr Stubbs announced the sale of the household effects, stock and farming implements for the insolvent estate of GCP Living of Raby in the Cowpastures. The stock included heifers, bullocks, calves, dairy cows, steers totalling 165 beasts and five horses. The farm equipment included dairy utensils, and transport equipment including carts, drays and wagons. (Sydney Morning Herald (NSW : 1842 – 1954), Monday 6 November 1843, page 4 (3))
In 1843 Mr Beck advertised the sale of furniture of the late Mr SR Swaine of Narellan of the Cowpastures. (Sydney Morning Herald (NSW : 1842 – 1954), Friday 15 December 1843, page 3)
The Camden District Council meeting in 1845 reported on the state of repair of the bridge across the Cowpasture River. (Weekly Register of Politics, Facts and General Literature (Sydney, NSW : 1843 – 1845), Saturday 14 June 1845)
In 1847 the Sydney Morning Herald reported on the population growth of the Cowpastures district which nearly reached 3000 people. The press reports described the schools in the villages of Narellan, Cobbitty and Camden, with the reporter visiting The Razorback and the properties of Raby, Gledswood and Harrington Park. The beauty of other properties mentioned in the story included Orielton, Wivenhoe, Denbigh, Matavai and Brownlow Hill. (Sydney Morning Herald (NSW : 1842 – 1954), Thursday 23 September 1847, page 2)
In 1870 the Australian Town and Country Journal reported a claim for compensation on the colonial government by a shepherd Hugh McGuire for services for supervising a team of men in the Cowpastures district. (Australian Town and Country Journal (Sydney, NSW : 1870 – 1907), Saturday 2 April 1870, page 10 (4))
In 1870 the Sydney Morning Herald reported on a flood in Camden which was located in the Cowpasture district. There was a heavy downpour with a violent gale continued through the Wednesday night on the 26 April. The lowlands presented ‘uniform sheet of flood water’ and were just below the ‘tow great floods of 1860’. (Sydney Morning Herald (NSW : 1842 – 1954), Wednesday 18 May 1870, page 7)
In 1877 the Sydney Morning Herald one letter writer that as late 1870s the Nepean River was still known as the Cowpastures River. (Sydney Morning Herald (NSW : 1842 – 1954), Saturday 24 March 1877, page 8)
In 1878 the Australian Town and Country Journal reported on the state of the town of Campbelltown and the surrounding area which was adjacent to the ‘fertile flats and alluvials’ of the Cowpastures. (Australian Town and Country Journal (Sydney, NSW : 1870 – 1907), Saturday 16 March 1878, page 20)
The Australian Town and Country Journal reported on the state of the wheat growing in the colony in 1882. The story stated that wheat for bread making used to be grown in the ‘Camden, the Cowpastures, Hawkesbury, Hunter, etc’. In these area hay production had replaced former wheat growing. (Australian Town and Country Journal (Sydney, NSW : 1870 – 1907), Saturday 2 September 1882, page 20)
The end of Cowpastures region and a village is born
The beginning of the end of the Cowpastures region was the development of the Camden village from 1840 by the Macarthur family on their estate of Camden Park The Camden district eventually replaced the Cowpastures regional identity.
Revival of the Cowpastures during the Interwar period
The Sesqui-centenary of the colonial settlement of New South Wales sparked a revival of the story of the Cowpastures during the early 1930s.
There was also the revival of national pioneering heroes that it was felt provide a sound basis of the story of a new nation and one of those was John Macarthur of the Cowpastures. He was the ultimate Cowpastures Oligarch. He had many colleagues who also fitted this description.
Young visitors to the Camden Museum love the model of the HMS Sirius, in the ground floor display area. HMS Sirius was the flagship of the First Fleet in 1788 under its commanding officer Captain John Hunter. He was later promoted to NSW Governor and in 1795 he visited the local area in search of the wild cattle and named the area the Cow Pastures Plains.
One of the key roles of GLAM sector organisations is to allow their visitors to learn things, in both formal (aka classroom) and informal settings. For the visitor this can come in a vast array of experiences, contexts and situations.
The Macarthur region has a number of galleries, museums and libraries. They are mostly small organisations, some with paid staff, others volunteer-run.
Local council galleries and libraries have the advantage of paid staff. The Alan Baker Art Gallery is located in the Camden historic town house Macaria. At Campbelltown there is the innovative Campbelltown Arts Centre and its futuristic styling.
The local council libraries and their collections fulfil a number of roles and provide a range of services to their communities.
On a larger scale the state government-run historic Belgenny Farm is Australia’s oldest intact set of colonial farm buildings in the Cowpastures established by John and Elizabeth Macarthur. A number of other colonial properties are also available for inspection.
Doing more with less
Doing more with less is the mantra of volunteer-run organisations. They all have collections of objects, artefacts, archives, paintings, books and other things. Collections of knowledge.
Collections are generally static and a bit stiff. There is a distance between the visitor and the collection. Visitor immersion in these knowledge collections is generally through storytelling of one sort or another.
The more dynamic the immersion the more memorable the visitor experience. An immersive experience will be informative, exciting and enjoyable.
This is certainly the aim of school visits. Teachers aim to immerse their school students in these collections in a variety of ways through storytelling. Hopefully making the student visit educational, memorable and enjoyable.
The learning framework
Local schools connect with local stories through the New South Wales History K-10 Syllabus. A rather formal bureaucratic beast with complex concepts and contexts. Local schools vary in their approach to the units of work within the syllabus.
Mrs Pesic said, ‘The students visit was integral in engaging the students and directing them to an area of interest’.
The school teachers posed a number of Key Inquiry Questions throughout the unit of work. The museum visit, according to Mrs Pesic, was the final part of the unit that started with a broad study of Sydney and narrowed to Camden. The students then had a ‘project’ to complete back at school.
Mrs Pesic reported that the teachers felt that they ‘had achieved the outcomes that they had set for their museum visit’.
Another local school Stage 2 group recently visited the museum, the gallery and had a walk around the Camden town centre. They too addressed the same unit of work from the History Syllabus.
Storytelling – the past in the present
The integration of local studies and inquiry-based learning by school students calls for imagination and creativity. What results is an opportunity to tell the Camden story through a narrative that gives a perspective on the past in the present.
There have been generations of story tellers in the Cowpastures and Camden district since the Dreamtime. Young people can have meaningful engagement with these folk through local GLAM organisations, ‘that cannot always be obtained in the classroom’, says Mrs Pesic.
The cows and more. So what do they offer?
All this activity takes place in the former Cowpastures named by Governor Hunter in 1795. This country was formerly Benkennie of the Dharawal people. The Cowpastures is one of Australia’s most important colonial sites.
Under European dispossession the Cowpastures became part of the Macarthur family’s Camden Park Estate from which the family carved out the private township of Camden with streets named after its founders – Macarthur, Elizabeth, John, Edward.
The Camden district (1840-1973) tells stories of hope and loss around farming and mining in the hamlets and villages across the region. New arrivals hoped for new beginnings in a settler society while the loss of the Burragorang Valley, the Camden Railway and a landscape aesthetic created sorrow for some.
The Macarthur region (1973 +) named after the famous family and the infamous Macarthur growth centre. The area is on Sydney’s rural-urban fringe and made up of Camden, Campbelltown and Wollondilly Local Government Areas.
The more things change the more they stay the same
The Cowpastures and Camden districts, now the Macarthur region, are some of the fastest changing landscapes in Australia. There is a need by the community to understand how the past created the present and today’s urban growth.
There is a need for creative and innovative solutions and ways to deliver the Camden and Macarthur stories. These are only limited by our imagination.
In these days of fake news and social media hype people have lost trust in many public institutions. Social media is king and the prominence of news can be driven by clicks and algorithms.
Trust is difficult concept to define and measure. It is a fragile belief that people and institutions can be relied upon to be ethical and responsible. Trust is critical in the effective functioning of a democracy.
It is more important than ever that there are sources that are trustworthy and produce credible evidence-based information, particularly around scientific and cultural issues.
Dr. David J. Skorton is the 13th Secretary of the Smithsonian Institute in Washington DC states in reference to recent controversies:
More and more, the trustworthiness of information is based on the perceived trustworthiness of the source. Libraries and museums are considered honest purveyors of information and places for conversation on issues of local and national significance. Today’s museums are dynamic learning hubs, using the power of art and artifacts to engage, teach and inspire. Museums touch lives and transform the way people see the world and each other.
One group of trusted institutions are museums, galleries and libraries, and within these are local community and folk museums, pioneer villages and house museums. They are genuinely authentic.
The landscape of local museums is one of the characteristics of rural and regional Australia. These local museums are managed and conducted by a host of local community organisations. According to the National Museum of Australia there are over 1,000 local and provincial museums across Australia.
Local museums tell local truths and are trusted sources of local stories and histories. Local museums are stores of memory that are built on nostalgia and contribute to well-being of the community. They are sites of volunteerism and strengthening of community. They promote local tourism, local employment, skill enhancement and training opportunities for local people.
Centred on local history local museums are not fake. They are are honest and straightforward. What you see is what you get.
The local museum tells local stories about local identities and local events, and are driven by local patriotism, parochialism and localism. They celebrate local traditions, myths and commemorations.
The local museum can vary from world class to cringingly kitsch, from antiquarian and to professional. Individuals create them from ‘mad ambition’ and shear enthusiasm.
For all their foibles they can build trust within a community. The local museum can help to build resilience through strengthening community identity and a sense of place. Local museums are a trusted local institutions, contribute to a dynamic democracy and active citizenship.
This post was originally published on the ISAA blog.