Monday, April 30, 2018

You Work in Archives—So What Do You Do?

If you’ve read this blog for any length of time, you might have picked up on the fact that I’m a history enthusiast. In fact, I even have a history degree. What you might not know, though, is that I use said degree in my work as an archives assistant. (That’s right, contrary to popular belief, history degrees aren’t just for teaching. Not to downplay history teachers at all—I have two pretty awesome ones in my family!) 

So, in other words, I work in archives. Even if you did know that, you might still be wondering what exactly I do—or anyone does—when working in archives. If so, you’re not alone. I am asked frequently, “So…what do you actually do?” Hence, this blog post. Today, I hope to give you a very abbreviated explanation of what archives are, what archivists (pronounced ARK-uh-vists) do, and why it matters to you.

Let me start by clearing up the common confusion about digging around in the dirt, hunting for ancient artefacts or skeletons. That’s not what I do; an archivist is not an archeologist. And while archivists can—and often do—work in libraries and museums, each of those entities involves a separate profession with a different, although similar, focus and standards from the archives profession. I like to think of archives, libraries, and museums as cousins—related, but not identical.

Archivists have their own profession that, like any other, has standards, guidelines, and ethical codes that govern its work in addition to societies and scholarly publications that help shape it. And just as archivists are distinct from librarians and curators, archivists can be distinct from each other as well. They can come in a variety of breeds (aka specializations) or can wear all the specialization hats at once, and they can work in a variety of types of archives—religious, corporate, public (government), academic, family, community, etc.

The most succinct way to describe what archival professionals do overall, though, is that we identify, sometimes gather, preserve, and provide access to records that have lasting or “enduring” value. These records are housed in the archives, but they themselves are also referred to as archives. So the term “archives” can refer both to the place and to the contents of the place.

Probably the most well-known archives in the United States (thanks to a degree, I’m sure, to the film National Treasure) is the National Archives that most famously houses the Declaration of Independence and the Constitution. Those are some pretty obvious examples of documents that have enduring value, but there are so many other things that warrant being preserved.

Think about why you keep things in your own life—you keep contracts to have proof of an agreement and its terms; you keep letters (in archival terminology, known as “correspondence”) that are special to you because of your relationship with the person who wrote them; you keep owner’s manuals because you might need to refer to them if an appliance malfunctions; you keep photographs of your grandparents because your kids never met them; and the list goes on. In short, you keep things for “future reference,” whether that reference is practical or sentimental.

Archives are the same way. At the most basic level, they are things that someone has decided to keep for a future use—whether or not the specific nature of that use is presently known. And that “someone” can be the creator of the items (e.g. the person who wrote the letter, took the photograph, etc.), an heir or successor of the creator, or an archivist.  

When materials (i.e. documents, photographs, etc.) are donated to an archives, whether by the person who originally owned them or someone else, it’s part of the archivist’s job to evaluate (or “appraise”) the items to determine if they should be kept. Archivists are in the business of permanent preservation, so you can imagine how quickly it becomes necessary to be selective with what is kept in the first place, due to limitations of both space and resources.

Once materials (often called “records” for items documenting official functions of an organization and “papers” for items created in a person’s personal life) are transferred into the archives’ possession, archivists take steps to preserve them from deterioration. This can include removing rusted paperclips, rubber bands, or other attachments that will cause damage to the paper over time, placing the materials in acid-free folders and boxes, and storing the materials in appropriately climate-controlled areas.

Another important part of archives work is what’s called arrangement and description. Archivists understand that the context surrounding a record—including its immediate physical context—is just as important as its content. For example, the significance of a handwritten poem is diminished if it is separated from the letter in which it was enclosed. In addition, the way a person organizes his papers reflects something not only about the papers themselves but also about him as a person.

For these reasons, archivists try as much as possible to maintain what’s called “original order,” i.e. to keep things in the order in which they were kept by the person who created or used them. This order can be kept physically (among the materials themselves) and/or “intellectually” (within the description of the materials). Sometimes, though, materials come into the archives in no discernable order, sometimes even literally dumped loose in a box. In these cases, archivists have to create order out of the chaos, deciding how to organize the materials in a way that will make sense to those who will use them.

The next step (which, in reality, happens concurrently with arrangement) is description. Archival description can take various forms, but essentially it means creating some form of tool to help people find specific materials in the archives. These tools can be simple inventories or complete “finding aids” that include information about the materials, where they came from, who created them, how they were arranged and why, and who arranged them.

My current position heavily involves this arranging and describing work. But there’s another “hat” that I wear, and that’s the reference hat, i.e. helping people physically locate and use the materials in the archives. This involves answering calls and emails and helping those who drop in with a research question.

See, there’s no point in gathering and preserving records if no one ever uses them. All the work that archives professionals do is for this foundational purpose—for researchers to discover, for students to explore, for city planners to verify, for families to uncover their history, for citizens to keep governments accountable, and so much more! And that, in short, is why you should care. Archives are open to you!

Even if you didn’t know that they were out there, you can discover the treasures they hold just like anyone else can! And even if you never step foot in an archives or explore archives that have been digitized and are readily available online, they make a difference in your life through the work that others do using them. If you’ve ever read a book, been influenced by the outcome of a court decision, gotten a passport, walked into a building that was remodeled, or watched a movie, chances are pretty good that archives were somehow involved in making each of those experiences what they were for you.

Archives hold information that solves problems and answers questions; they provide evidence that proves arguments; and they encapsulate our collective memory, helping to ensure that our society doesn’t suffer from crippling and dangerous amnesia. Without record of both the good and bad things that have happened, we cannot see where we’ve been and know how to move forward in a constructive, positive way. Without glimpses into how people have lived, loved, and learned in the past, we lose an invaluable opportunity to grow in empathy and understanding for our fellow humans in the past and the present, too.

I’ve only scratched the surface here, but I hope I’ve given you a taste of the world of archives—a world that is really just a microcosm of the larger world—and a glimpse into what I do every day. And I hope I’ve whetted your appetite, maybe enough to go exploring some archives on your own! Just think of a question and look in the archives for the answer. And if you need any help, your friendly archivist is only a question away!     




Monday, April 9, 2018

Enlightened Brokenness

Have you ever suffered a broken heart? I’m not talking about minor disappointments, which are uncomfortable enough; I’m talking about the kind of grief that crushes your spirit, the kind that no matter what else you think of is always accompanying you, the kind you feel physically in your chest, the kind that makes you genuinely understand why it’s called a “broken heart.” If you have, I daresay you know you have and that you might be wondering what good could have possibly come out of it.

Perhaps you’re living with a broken heart right now and are struggling to see any redeeming quality of your plight. There are many ways to find beauty in the midst of brokenness, for it is often the schoolroom that God uses to teach us truths that would otherwise be difficult for us to learn. So today I’d like to invite you to consider what I believe is one blessing of experiencing this kind of brokenness, namely a deeper understanding of and gratitude for the love of God. Let’s think about it . . .

If you’ve been in a true gospel-preaching church for any length of time, you’ve likely heard mentioned Jesus’ love in enduring the lethally potent wrath of God in our place. We know that Jesus paid the ultimate sacrifice for us, thus showing us the deepest love. But how often do we really think about the Father’s sacrifice?

We think of God the Father as the One who poured out the wrath, but do we picture Him as purely vengeful and devoid of love in this act? No, He showed His love for us in what He did, just like Jesus did, you might be thinking. And this is true. After all, one of the most famous verses in the Bible tells us that God loved us so much that He gave up His only Son for us (John 3:16).

But what about His love for His Son? Did the Father cease loving Jesus when He poured out His wrath on Him? Their perfect fellowship and intimacy was broken for a time, yes, but did God stop loving His Son? Somehow, I don’t think so. And if He didn’t, what do you think that means He experienced when He willingly separated Himself from His Son and poured out the full extent of His wrath upon Him? Do you think it might have been something akin to a broken heart?

Of course, we must be careful when we try to apply our own finite emotions and experiences to the transcendent, infinite God; we must avoid making Him in our image. But we are made in His image and thus can understand, to an extent, His character. We also know that He reveals Himself in His Word through anthropomorphisms (i.e. the use of human-like descriptions to describe a non-human, e.g. “the arm of the Lord” or “the sun smiled on the earth”). So I don’t think it is too far a stretch to presume that Jesus’ suffering was as painful for His Father as it was for Him (to say nothing of the fact that they are, after all, the same Being).

In our human experience, it seems that most true cases of broken heart relate in some way to the fracturing of intimacy with another being, to the loss of relationship whether through death or through a parting of ways, either physically or emotionally, or sometimes both. So if God’s love is so much more perfect and complete than ours, does it not stand to reason that the fracturing of intimacy within the Trinity would produce a pain so much more profound than ours?

If we accept, then, that God’s heart was broken at the Cross, next we come to another realization—that in doing what He did willingly, He chose to let His heart be broken—for us. He chose to endure the pain of inflicting undeserved pain on His own beloved. The weight of separation was felt by the Father just as it was by the Son, and this weight not only was willingly born but was willingly initiated.

So when we experience a broken heart, we get what I believe is a small taste of the pain God must have felt.  Instead of mere cognitive understanding of what God suffered, we’re granted experiential understanding; we get a personal glimpse into the agony and an inkling of the soul-crushing distress.  

And when we realize that God voluntarily subjected Himself to that kind of pain for us—people who were ungrateful, selfish, rebellious creatures—we cannot help but be moved to worship and praise the One who loved us that much and to be comforted in realizing that He knows firsthand what it feels like to be in pain. However much you are hurting, He chose to bear that much and more in loving you.

So in the middle of a brokenhearted season, when goodness seems absent, take the opportunity to ponder the matchless love of God that demonstrates itself in His willingness to suffer pain on our behalf. If your heart is broken today, or if it will be one day in the future, rest in this: in all the many ways God may be using your brokenness to shape and grow you, it just might be that among them is enlightening you with deeper understanding of the depth of His love.