Posted on September 4, 2012
A month ago I was privileged to attend a writing workshop which comprised of individuals from different disciplines. What was striking about being in this group is that when we were asked to reflect on the words that come to mind when one thinks of an archive, the following words were of consensus in people's thoughts. These are: an institution, space, documents, records, evidence, oral testimonies, storage, preservation, knowledge production, heritage, identity and power.
There were a few words which were perplexing but equally important, as they illustrated the thinking diversity of the group and perhaps the manner in which our academic disciplines shape how we conceptualise and articulate our ideas. Nonetheless, the similarities in the manner in which an archive was comprehended outweighed the differences. After our stimulating and constructive interaction, I was eager to look up the word archive and to engage the ideas to follow.
The word archive is of Greek origin. The Oxford English Dictionary defines an archive as "a collection of historical documents or records providing information about a place, institution, or a group of people" or "the place where historical documents or records are kept." The difference between the two definitions is that the first articulates an archive as the collection of historical material which in turn makes available the knowledge about places, people or groups. The second definition translates an archive to a space where historical materials are kept.
Both definitions are absolutely correct in identifying two key words, among others, that define an archive; these are space and records. These definitions are somewhat narrow for they both fail to engage with the essential nature of the archives. Additionally, there are those who have argued for differentiation between archives and archival institutions. This remains a difficult distinction to make, as in many cases, as it will be in this piece the word archive is used interchangeably to refer to the material and the institution. Schellenberg (1956;15) is therefore correct to say that depending on who defines 'an archive', be it a Dutch, English, French or a Greek archivist, the definition is bound for contestation.
The basis of an establishment of an archive also determines the manner in which it will be defined. For instance, the archive in England began with the motive to improve the efficiency of the government whereas in France, the motivation was more culturally related. It is undisputable that scholars such as Schellenberg, H, Jenkinson, R. A Brown and J Ellis among others, have extensively contributed to our understanding of the words 'archive or archival institution.' Even though the concepts remain multifaceted, they have provided us with a spring board to which we can develop our understanding of archives.
During our group discussion about the archives and, more so, after I had engaged with the literature on the archives, I considered adding 'my grandmother' to the list of words that comes to mind when thinking about an archive. Somehow she does not feature directly in the above author's definition. In cases where Historians and Anthropologists collect oral testimonies, she is either overshadowed by narratives about my grandfather or she is completely excluded.
Moreover, the storage of documents in the archives, be it interviews or minutes, elevates the information of such documents to evidence. In other words it could be argued that the nature of archives has a way of formalising documents - which are somewhat turned into disputable or indisputable evidence. The accuracy of my grandmother's stories is measured against the documents lying in archival institutions. When a researcher recognizes discrepancies, her stories are deemed as altered or classified under folk tales.
What scholars overlook is that, in my community, my grandmother is an archive. Like a heavily protected archival institution, she shares what she believes is necessary and refrains from disclosing information that is traditionally considered sacred such as initiation practises. Thus, she is continuously approached for her expertise. She is the closest source of information and the bearer of the deepest and darkest family secrets. She is the teacher of folk tales, a transmitter of knowledge and a moral infuser and generator. She is an expert on family history, totems and praises which are instrumental in constructing identity. Her knowledge extends to the use of indigenous plant, which she is consulted for when illness strikes the community. She is consulted on various issues ranging from family lineage, genealogy disputes, marriage, customary practises, health, spirituality - an endless list. She is able to diagnose the current social ills through her broader understanding of historical events and she can also predict the future based on her engagement with the past.
She is mostly recognised for being able to instil discipline in the family and the community at large, through what could be regarded, nowadays as 'superstitions'. Her list of don'ts includes: 'do not eat while standing; do not eat while lying down, do not eat from the pot, do not jump over a fire, do not scream someone's name at night; do not sweep at night; do not pretend to cry; do not hand a knife to someone with the edge facing them; do not sew or use a sewing needle at night; get rid of the salt if spilled; do not trim your nails at night; do not swear; do not steal; do not lie,' and many others. She and fellow elders occasionally give reasons ranging from your own to your parent's death; sickness or insanity, should the guidelines not be followed. In many cases, the reasons do not make sense. However as one matured and became rational, most of these 'superstitions' turned out sensible. They implanted and maintained discipline in children, for no child wanted their mother to be insane or to die.
My grandmother uses her body as evidence that herbs are healthy. She refers to her marriage and relations as guidelines to address and advise on modern relationships. Her living grandchildren are verification to her knowledge and ability as a care giver. She continues to use her past experiences to engage with and interpret the future. She is a living archive whose being is somewhat overlooked in the process of conceptualizing the word archive.
Reference
Schellenberg, T. R. (1956). Modern Archives Principles and Techniques. New Zealand: The Griffin Press.
Dineo Skosana is an Archival Platform Correspondent based in Gauteng
