Beginning in January a new editorial team will take over the OHR, bringing in some fresh voices and new ideas. Before we hand over the reins, we asked the new team, composed of David Caruso, Abigail Perkiss, and Janneken Smucker, to tell us how they came into the world of oral history. Check out their responses and make sure to keep an eye on our social media pages in the coming weeks for more.
See the previous posts with the same title. We are approaching the end of the drama. It will be a thriller without a denouement, a tragedy without catharsis, but such are most etymological dramas. Putting the kibosh on the origin of a hard word or phrase is an almost impossible endeavor. Heraldry for etymologists and a note on unlikely candidates – It has been said, and for good reason, that, whenever people played cards, every man whose unpopularity made him hated by the people and bearing as arms nine lozenges could be referred to as the curse of Scotland.
A time-consuming kibosh – Long ago (19 May 2010), I wrote a post on the origin of the mysterious word kibosh, part of the idiom to put the kibosh on “to put an end to something.” The discussion that followed made me return to this subject in 28 July 2010, and again three years later (14 August 2013). Since that time, the word has been at the center of attention of several researchers, and last month a book titled Origin of Kibosh by Gerald Cohen, Stephen Goranson, and Matthew Little appeared (Routledge Studies in Etymology.
For most Americans, Thanksgiving is a time to give thanks for all of the best things in life: family, friends, football, and, of course, heaps of delectable food. Few care to spend any time thinking about the myths that underlie American perceptions of the holiday, and even fewer can appreciate how and why this holiday is frequently observed as a day of mourning among many Native Americans.
The origin of this mysterious phrase, “nine of diamonds,” has been discussed for over two hundred years. Nor are surveys wanting. I cannot say anything on this subject the world does not know, and I have no serious preferences for any of the relatively promising hypotheses.
Last week, Erin Jessee gave us a list of critical questions to ask to mitigate risk in oral history fieldwork. Today, we’ve invited Jessee back to the blog to talk more in-depth about her recently published article, “Managing Danger in Oral Historical Fieldwork,” spotting signs of trauma during interviews, and dealing with the sensitive nature of oral history.
Erin Jessee’s article “Managing Danger in Oral Historical Fieldwork” in the most recent issue of the OHR provides a litany of practical advice about mitigating risk and promoting security. The entire article is well worth a read, but for the blog we’ve asked Jessee to provide us a list of some of the most important questions for oral historians to think about in evaluating and limiting exposure to risk.
When the 1988 Constitution recognized and gave lands to black rural communities descending from slaves, the black peasants of Brazil made a sudden entrance into the country’s political realm.
A few weeks ago we began counting down to the OHA Annual Meeting, which is now just around the corner. Today, as promised, we bring you an insider’s look at Twin Cities from Gabriale Payne, who will be our correspondent on the ground throughout the conference. Enjoy her tips, and add your own suggestions in the comments below or on Twitter using the hashtag #OHA2017.
One of my favorite tasks as the OHR’s Social Media Coordinator is interviewing people for the blog. I get to talk to authors of recent articles from the OHR, oral historians using the power of conversation to create change, and a whole lot more.
With school getting back in session, today on the blog we are exploring how instructors are using oral history in the classroom. The piece below, from filmmaker and UCLA Lecturer Virginia Espino explores the power of oral history to connect students to their campus community, and to help them collaboratively rethink what working class identity means in the modern era.
It’s no secret that we here at the Oral History Review are big fans of the OHA Annual Meeting. It’s our annual dose of sanity, a thoroughly enriching experience, a place to make connections, a great opportunity for young scholars, and the origin of some lively online debates.
Dan Kerr acknowledges in his article, “Allan Nevins Is Not My Grandfather,” that most historians of oral history tend to dismiss the Federal Writers’ Project (FWP) as a mere “prehistory” of the field, because the vast majority of FWP interviews were recorded with pen and paper rather than with machine.
Back in March we heard from our friends at the Samuel Proctor Oral History Program (SPOHP) at the University of Florida, who had traveled to the Women’s March on Washington as part of an experiential learning project. Building on the work they did at the Women’s March, they returned to Washington, D.C. in June to document the city’s Pride Weekend, including the Equality March for Unity and Pride, the QT Night of Healing and Resistance, and more.
At the 2014 OHA Annual Meeting, the African American Oral History Program at Story For All received the prestigious Vox Populi Award, one of the highest honors in the oral history world.
How might we, as oral historians, make the voices of those who have lived and live in our communities available to all? For the past 10 years oral history programs all over the country have been digitizing their collections and putting them online.