International Museum Day!

IMD 2017 banner

International Museum Day (IMD) is celebrated on 18 May every year. The objective of this day is to raise awareness of the fact that, “Museums are an important means of cultural exchange, enrichment of cultures and development of mutual understanding, cooperation and peace among peoples.” Participation in IMD is growing among museums all over the world. In 2015, more than 35,000 museums participated in the event in some 145 countries.

This year the Whanganui Regional Museum is closed for seismic strengthening and cannot offer an IMD programme. We do urge you, however, to explore the theme for IMD and give some thought to how museums might deliver responsible messages through their exhibitions, education and public programmes and their publications.

The theme for 2017 is:

Museums and contested histories: Saying the unspeakable in museums

We define ourselves through important and fundamental historic events. Contested histories, or historical interpretations of human conflict and war, are not isolated traumatic events. These histories, which are often little known or misunderstood, resonate universally, as they concern and affect us all.

Museum collections offer reflections of memories and representations of history. This day will therefore provide an opportunity to show how museums think about and depict traumatic memories to encourage visitors to think beyond their own individual experiences.

By focusing on the role of museums as hubs for promoting peaceful relationships between people, this theme highlights how the acceptance of a contested history is the first step in envisioning a shared future under the banner of reconciliation.

Acknowledgement and thanks to International Council of Museums for information, text and media support.

Hot Cross Buns

One a penny, two a penny … They may cost a bit more today, but hot cross buns are still eaten as part of many people’s Easter season celebrations. Although supermarkets often have had them on the shelves months before, these treats are traditionally eaten on Good Friday.

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The traditional poem “Hot Cross Buns” and illustration as appeared in The Old, Old Nursery Rhymes, 1907 (ref:1995.56.4

From a Christian perspective, the buns are eaten to celebrate the end of Lent – the 40 days before Easter that are traditionally a time of fasting or observing other forms of restricted behaviour. The cross on the top is meant to signify the crucifixion of Jesus of Nazareth, and the spices represent those used in the embalming processes of the time.

One story of the significance of buns at Easter goes back to a monk from St Albans in England, Father Thomas Rocliffe. In 1361 he made spiced buns marked with a cross for distribution to the poor on Good Friday.

Another goes back even further to the Saxon goddess of light, Ēostre or Ostara, who later gave her name to the Christian Easter. She was celebrated during spring by baking and eating spiced buns which had a cross marked on top to represent the four seasons of the year.

From these mixed origins, the buns became increasingly popular. When Christianity became the dominant religion in the British Isles, the buns were banned, possibly because the Church feared the magical powers of the buns. What powers could a bun have? Well, some people believed the humble hot cross bun was more than just a food. They were believed to ward off evil spirits and they would protect a ship from wrecking if they were carried aboard for the voyage. If they were hung in the kitchen they would prevent any fires from occurring, and would also ensure any bread baked in that kitchen would turn out perfectly.

Some believed if you shared a hot cross bun with a friend it guaranteed your friendship for the following year. And others kept them for medicinal purposes, believing that they would cure a patient of illness. It was also thought that if they were baked on Good Friday they would not spoil or grow mould.

The buns became so popular that Queen Elizabeth I passed a law declaring they could only be sold on Good Friday, at Christmas or for a funeral. To get around this law, people started making them at home and it became too hard to police.

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This article from the Wanganui Chronicle newspaper on 23 April 1892 shows one minister’s displeasure at his congregation eating hot cross buns at the wrong time (ref:1998.41.348)

Soon these buns were welcomed back in the shops and today there are a large variety of hot cross buns available – traditional spicy and fruity, fruitless, chocolate, caramel, apple and cinnamon; and if you make them yourself you can put whatever you like in them.

The oldest known hot cross bun is over 200 years old. A couple in Essex, England, own this bun, accompanied by a letter stating it was made on Good Friday in 1807.  Rather than having the cross on the top made from  flour and water mix, it has been impressed with a blade, and there appears to be considerably less fruit than in today’s varieties. Although it is rock hard, it hasn’t gone mouldy, so maybe there is truth to some of the legends.

 

Sandi Black is the Archivist at Whanganui Regional Museum.

The Wreck of the Cyrena

The burgeoning interest in the revitalisation of the port in Whanganui brings to mind some of the more dramatic incidents that occurred within our once boisterous harbour. One unfortunate event involved the British Imperial Oil Company steamer SS Cyrena, skippered by Captain D R Paterson. On course to arrive on 25 May 1925, Cyrena was about to deliver 8,000 cases of oil in Whanganui before proceeding to Bluff, Port Chalmers and Lyttelton to deliver the remainder of the cargo. Like so many ships before, Cyrena anticipated an uneventful entrance into the Whanganui Harbour.

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The wreck of the SS Cyrena not far from the shore with the SS Mana alongisde.  Barrels and crated of cargo were taken off the ship and stored temporarily on Castlecliff Beach.  Ref: W-S-W-051n

There was no smooth sailing for Cyrena; the ship met trouble entering the harbour, running aground on what was then thought to be a sandbar. It was reported at the time that Cyrena could be re-floated without much difficulty, so work began to lighten the load. The salvage tug Terawhiti arrived from Wellington to help dislodge Cyrena and the steamer John arrived from New Plymouth to lighten its load of cargo. When this proved to be inadequate, several other ideas were floated to free Cyrena from a watery fate.

By 5 June a scheme was hatched to pump compressed air into the ship, which was intended to achieve a “greater degree of buoyancy.” Despite this not being very successful, another similar idea entailed attaching all the empties, the beer barrels from local hotels, to see what difference they would make when Cyrena was re-floated. After several unsuccessful attempts to rescue Cyrena, however, the final blow was delivered on 12 June by a large southerly swell which broke the ship in two, sending all remaining cargo into the sea.

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The wreck of the SS Cyrena off Castlecliff Beach.  Ref: W-S-W-062

Crowds gathered on Castlecliff Beach to watch Cyrena slowly disintegrate into the sea as the flotsam of barrels, tins of oil and timber found its way to the shore. Patrols were set up to prevent looting and work parties were formed to salvage what they could from the shore.

The owners of Cyrena were ordered to remove the wreck as it was deemed an eyesore by local authorities. By 23 September 300lb of explosives were detonated near the boilers on board ship, ushering in the first phase of demolition. According to estimates, between £10,000 and £15,000 was spent in trying to save Cyrena, the equivalent of between $940,000 and $1,400,000 in 2016.

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The SS Cyrena beached at Castlecliff.  Ref: W-S-W-055o

How did it happen? The reason for the disaster was initially thought to be the result of a build-up of excess sand or mud from a recent flood. According to the newspaper reports there were anecdotal stories that it was not just a sandbar hindering Cyrena, but a log “approximately 40ft long and 3ft wide” that had made contact with the steamer. Further exploration revealed that there was a “formidable” obstruction lurking beneath the waves that was probably responsible for the damage that occurred. While there were some close calls, no one was hurt and Captain Paterson was exonerated of wrong-doing at a later inquiry, which called the wreck an Act of God. Newspapers at the time declared that “the name Cyrena will not be forgotten for a long time”.

 

Article by Milly Mitchell-Anyon, a Contract Collection Assistant at Whanganui Regional Museum.

Christmas Cake

Christmas. A time for family, gifts, religious observation, and of course food. And what would be better to complete the feast than a Christmas cake?

The traditional Christmas cake, as we know it today, began life as a plum porridge. Porridge was traditionally eaten on Christmas Eve as a way to line the stomach after a day of fasting in preparation for the Christmas feast. Porridge isn’t the most exciting of foods, unadorned as it is, and certainly not a celebratory meal. Soon it was smartened up with the addition of spices, representing the exotic gifts from the Three Wise Men, honey and plums or dried fruit. This mixture was then wrapped in a cloth and boiled, and hence the Christmas pudding was born.

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Packet of fruit cake mix like this are very popular in the lead-up to Christmas (TH.3669)

This was the base recipe for an Easter dish as well, with a few additions. In the 16th century people would prepare a Christmas pudding mix, but also add wheat flour and eggs to a portion of the base to create a cake for consumption at Easter time. Over time, the oatmeal was removed from the recipe, as was the meat that was often included, and more butter, eggs, and wheat flour were added. This helped the mixture to hold together much better than the sloppy gruel and dense puddings previously experienced. Wealthy families that could afford an oven baked their mixture which produced a different consistency again, resulting in a firmer cake, which over time was dropped from the Easter menu but has remained a Christmas favourite.

The addition of marzipan and royal icing came later when Oliver Cromwell and his Puritan followers, concerned with excess, banned feasting on 5 January, observed as the last day of the Christmas celebrations. Instead, people made a special Twelfth Night Christmas cake which was laden with almonds and covered in marzipan, and feasted on that instead.

Christmas cakes are traditionally made on “stir-up Sunday”, the last Sunday before Advent; this year it was Sunday 20 November. The cake is then kept upside down and “fed” with brandy or whiskey every week before being eaten at Christmas. The alcohol and sugar act as preservatives and give the spices a chance to develop and fully infuse the cake with festive flavours.

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Edmonds encouraged people to make Christmas cakes and provided a recipe, as per this advertisement from the Wanganui Chronicle on 5 December 1952 (2003.39.123)

Christmas cakes come in a wide a variety as presents; large, small, heavy, light, rich, meagre, soft, firm, wrapped or unwrapped. There are regional and local variations all over the world for this festive treat. The Scots make a Christmas Dundee cake which is light and crumbly, full of dried fruit, and of course, whiskey. A Japanese Christmas cake is a sponge with icing, decorated with chocolate and strawberries or other fruit. Philippine people use either a traditional English cake or a yellow pound cake with added nuts, which is then soaked in brandy and palm sugar syrup. Those in Yorkshire often don’t ice their Christmas cake, preferring to eat it with Wensleydale or cheddar cheese.

If you feel like getting back to basics, here is a 1701 recipe for a Christmas pottage:

Take of Beef-soup made of Legs of Beef, 12 Quarts; if you wish it to be particularly good, add a couple of Tongues to be boil’d therein. Put fine Bread, slic’d, soak’d, and crumbled; Raisins of the Sun, Currants and Pruants two Lbs. of each; Lemons, Nutmegs, Mace and Cleaves are to be boil’d with it in a muslin Bag; add a Quart of Red Wine and let this be follow’d, after half an Hour’s boyling, by a Pint of Sack.  Put it into a cool Place and it will keep through.

 

Sandi Black is the Archivist at Whanganui Regional Museum.

How many men does it take to move a sunfish?

No, it’s not a bad joke, but a real question we recently faced.

In preparation for the earthquake strengthening schedule to start early in the new year, we have been working at emptying the exhibition spaces and taking everything down off display, including the giant sunfish that has been hanging on the wall since the museum was built in 1928 (minus a few breaks here and there for conservation or rehanging).

The sunfish, or Mola mola, was caught in 1895 and purchased for the collection.  It took Museum founder Samuel Drew and three assistants three days to skin the 360cm-long fish, after which it was treated and mounted for later exhibition in the gallery space.

And now it has been temporarily removed and placed in storage while the museum building gets strengthened.  A big and rather delicate project.

So, how many men does it take to move a sunfish?  Take a look and see for yourself…

 

First Encounter of War – SMS Emden

About 8,000 men and 4,000 horses, which made up the Main Body and 1st Reinforcements of the New Zealand Expeditionary Force, embarked from Wellington in October 1914, sailing in a convoy via Australia to Europe to join the war. Ten troopships had been requisitioned by the NZ government from shipping companies to accommodate men and horses on this momentous voyage. The NZEF anchored in Hobart, Tasmania, for two days and the men went ashore for marching exercises. They re-embarked and sailed to Albany, Western Australia, on 28 October where they were joined by 28 Australian troopships and escort vessels and about 22,000 men and 3,500 horses.

The combined ANZAC fleet of 38 troopships and escorts, carrying 30,000 soldiers and 7,500 horses left Albany on 1 November 1915. Their destination was no longer Europe.

Turkey had declared war against the Allies only the day before, and the Expeditionary Force was diverted to Egypt. On that leg of the voyage, the convoy encountered war for the first time when sailing to Colombo in Ceylon, now Sri Lanka. While the convoy was at sea, the Imperial German navy cruiser, SMS Emden, captained by Karl von Müller, had raided the Cocos Islands, also known as the Keeling Islands, in the Indian Ocean, in order to destroy British operations that were stationed there.

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Emden, beached on North Keeling Island, November 1914. (SLV, Public Domain)

The Emden was pursued and attacked by the Australian cruiser HMAS Sydney. She was badly damaged and run aground by von Müller to avoid sinking with all hands aboard. More than a third of her crew was killed and most of her surviving crewmen were taken prisoner. Captain von Müller escaped with a small crew in a commandeered schooner and managed to sail back to Germany.

The wounded German prisoners were sent to Australia while the uninjured were taken on board HMAS Sydney to Colombo and transferred to ships in the convoy. The prisoners were interned in Malta after their voyage north and finally repatriated to Germany in 1920.

The ship’s ensign somehow found its way into the hands of New Zealand soldiers. A series of holes in the linen, apparently made by shrapnel, are visible. The simple cotton ensign is composed of a white field with a red cross and a yellow crown at the centre of the cross. It was donated to the Whanganui Regional Museum in 1957.

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The ensign of the SMS Emden (WRM ref:1957.15)

Also in the Museum collection is a badly stained and dog-eared mimeographed issue of The Arrower, the newspaper of the NZEF aboard HMNZ Transport No.10 Arawa. The magazine records the Emden event in great detail alongside current events, the voyage schedule and poetry. Apparently, this copy of the Arrower was later sunk in a submarine and rescued and acquired by Captain Morgan of the first NZ Expeditionary Force, who donated it to the Museum in 1935. “A.H.W.” puts the Emden event into verse.

Sydney and Emden

Here’s to the Sydney cruiser,

That put the Emden out,

She beat the German bruiser,

With a good Australian clout,

No more the German pirate,

Will sink our helpless ships,

She took the count for the full amount,

When the Sydney came to grips.

 

The Germans wanted something soft,

So to the Cocos went,

The wireless saw him from aloft,

So “S.O.S.” was sent,

The Sydney quickly took the hint,

And turned her nose about,

In an hour or two the news came through,

The Emden’s down and out.

 

Libby Sharpe is the Senior Curator at Whanganui Regional Museum.

 

The first Telegram in Whanganui

In the Museum collection is the first telegram to be received in Whanganui.  Received at 3.40 pm on 3 November 1869, the telegram was addressed to the settlers of Wanganui and the district and was sent by then Premier William Fox. The message reads, “I congratulate you on the completion of the telegraph. May it strengthen the Bonds of Union + promote the prosperity of the Colony.”

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The telegram sent to Wanganui by Premier William Fox on 3 November 1869 (ref: 1802.5812)

The first government-owned telegraph line in New Zealand was established between Christchurch and Lyttelton in 1862, and the first lines in the North Island appeared two years later. Initially the North Island line was for military use only, to assist with the land wars of the time. By 1866 it had been purchased by the provincial government and incorporated with the wider public telegraph system.

The telegram, or electric telegraph, was revolutionary for its time. Previous attempts at communication were slow and cumbersome, limited to the speed a human could travel on foot, horse, or boat. The invention of the electric telegraph, however, hugely altered the face of global society and economy.

From the first days of electricity in the 18th century people have been finding ways to use it to improve our lives; communications benefited greatly. Various attempts had been made to use electrical currents to send messages but none were very successful until 1837 when William Cooke and Charles Wheatstone started experimenting. They devised a machine on which a series of needles was attached to a board, each of which could turn clockwise or anticlockwise, depending on the electromagnetic charge it received. The operator would choose the direction of the current and the needles would turn to point to corresponding letters on the diamond-shaped board.

This system was gradually refined and simplified until only one needle was required. Numerals were then added to the repertoire. This format was closely followed by Morse code with its familiar dots and dashes, and some telegraph machines were developed with printing capabilities so the message was automatically printed for later deciphering and delivery. Improved communication methods removed the message from the object carrying it and enabled it to move much faster, requiring only someone on the receiving end to transcribe it and ensure its delivery.

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Steve Veitch dressed in his uniform for delivering telegrams (ref: P-CH-006)

Almost instant communication saw the rapid growth of business and organisations, which in turn encouraged society to embrace telegrams for a more personal use. To keep costs down, the message had to be short and to the point – the average telegram was less than 15 words – and required the language to be free of any local or regional colloquialisms which could be misinterpreted.

The speed with which information could travel the globe changed the face of news reporting. Many newspapers began bearing the title of “Telegraph” indicating they received their news timely and accurately. Misinformation still got through, however; the New York Sun and Honolulu Evening Bulletin published on 15 April 1912 both reported receiving telegrams stating all passengers aboard the Titanic had been saved.

Sign Language

By Sandi Black

This year saw the celebration of 10 years of New Zealand Sign Language as an official language of our country.  This is a great achievement, considering sign language’s shaky past in New Zealand.

NZSL is closely related to British and Australian SL, and began here with the arrival of deaf immigrants. Like a lot of imports, it developed its own variety to reflect our culture and lifestyle. The first school for the deaf opened 1880 in Sumner, Christchurch, and was followed by other branches in Auckland and Feilding.  Sign language, however, was not initially permitted in classrooms and deaf students received the message it was not an appropriate way to communicate. This didn’t stop children and adults from covertly using and creating signs.

A century later in 1979 the Australasian Signed English Language was adopted as part of a new approach of Total Communication in Deaf Education. A more positive point of view developed and in the mid-1980s local sign language was thoroughly researched, documented and named NZSL. It has been adopted for use in deaf education since 1993 and was legally recognised as an official language of NZ in 2006.

But what about other methods of assisted hearing? The Whanganui Regional Museum has two very different hearing aids in the collection. One is the familiar moulded earpiece with an amplifier and battery pack. It dates from 1950s-1960s and was used in the tutorial department at Wanganui Hospital.

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The other is significantly older. It is an ear trumpet made by James Woolley & Sons Ltd in the late 19th century. The brass mechanism consists of a sound-capturing bowl which directs the sound through the extendable funnel and into the Bakelite earpiece.

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These are just two examples of hearing aids that have been used in the past. Before the more discrete and streamlined models we are used to today, hearing assistance devices were large and bulky, often dysfunctional and bringing attention to the user’s deafness, rather than normalising the condition. Some unusual examples are:

  • Acoustic fans made of metal and held behind the ear to direct sound in or fitted with a trumpet on one side
  • Bone conduction fan whose end was placed against the user’s teeth to allow the sound vibration to travel through the bone to the ear
  • Acoustic chairs either fitted with sound catching trumpets next to the sitter’s ears or with hollows in the arms which funnelled sound to a tube at the back, inserted into the ear
  • Water Canteen Receptor designed for use on horseback; while it looked like a water canteen, the grillwork top caught sound and transported it to the ear through a rubber tube
  • Beard Receptacle was a curved metal tube with a sound vent at the front which sat on the upper chest, hidden under the beard (or a scarf for women), leading to a long tube which led up to rubber ear pieces
  • Vase Receptacle for fruit or flowers with six sound receptors covered with grillwork, that collected sound and funnelled it into ear pieces
  • Acoustic Cane with a handle designed as a hollow sound collector and fitted with a moveable ear piece for use in either ear; the cane was lifted to rest on a man’s shoulder with the sound collector aimed towards the speaker and an ear piece in the ear. Women could use a parasol or umbrella with similarly concealed devices.

 

Sandi Black is the Archivist at the Whanganui Regional Museum.

Aaaaaaannnnd We’re Back!

It’s been a long time since this was updated and we apologise – we’ve missed you too!  But we are back now so keep checking in to see the latest in updates, research, and interesting stories that we will continue to share with you.

There have been some pretty big changes of late…   The main body of the museum building on Watt Street has been closed to allow for important earthquake strengthening work to be undertaken.

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The original Alexander Museum building, opened in 1928

Bdsc_0046_01ut we still want to share our local stories with the public so we are excited to announce that our temporary home on Ridgway Street is now open. An all new exhibition, Te Matapihi – looking into the Museum, joins the Museum Shop and Gallery in the old Post Office building. Entry is free and there are a range of things to check out including the vintage games table, the taxidermy reading cubby, the Museum Explorer, and much more.

Te Matapihi tells the history of the Museum: Drew’s museum 1895-1928; then the new building in Queens Park 1928-1968; and the extension and addition of the Maori Court 1968-2016.

 

While the new show is telling our story, we will be preparing the next chapter at the Watt Street site.  The builders will be working away upstairs on a major earthquake strengthening project, while the collection staff will be downstairs working on a collection storage refit and upgrade.

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Exciting times are ahead!  Keep checking back here for updates, as well as the usual articles and features we will continue to share.