Nordisk Museologi 2015 • 2, s. 49–68
Reconstruction as trope of
cultural display
Rethinking the role of “living exhibitions”
Cathrine Baglo
Abstract: During the nineteenth and early twentieth century, a new and
particularly widespread type of exhibition practice occurred all over the Western
World, namely “living exhibitions”. hey were characterized by the display of
indigenous and exotic-looking peoples in zoological gardens, circuses, amusement
parks, various industrial expositions, and major international expositions
where representatives of indigenous and foreign peoples from all over the globe
performed their everyday life in reconstructed settings. Entire milieus were
recreated by bringing along dwellings, animals, objects, etc. Eventually this would
also become the dominant trope of display in folkloric exhibitions. Nevertheless,
the living exhibitions have not been regarded as inluential to this development.
Instead, the trope has most commonly been accredited to the Swedish folklorist
Artur Hazelius. In this article, I stress the importance of situating his display
techniques and museological ideals within a wider context, most importantly the
living exhibitions. he emphasis will be on the display of Sámi.
Keywords: Living exhibitions, exhibition history nineteenth and early twentieth
century, Sámi, cultural reconstruction, folk-ethnographic displays, open-air
museums, zoological gardens, Skansen, Sámi encampments, international
expositions, wax museums.
Reconstruction as trope of cultural display
is oten accredited to the Swedish folklorist
Artur Hazelius (1833−1901), the founder of
the Scandinavian Ethnographic Collection
(the later Nordiska Museet) in Stockholm in
1873, and the closely associated Skansen openair museum in 1891. In contrast to the other
prominent and competing modes of display in
Scandinavia at the time, and mainly asserted
by archaeologists, Hazelius wanted the visitor
to experience complete and realistic cultural
environments – not detached objects estranged
by typological or chronological arrangements.
he ambition was to exhibit Swedish folklife
“in living style”. Outside, at Skansen, he
reconstructed entire lived-in surroundings
with buildings, animals, plants, and people or
mannequins dressed in regional attire. Inside,
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at Nordiska Museet, he reconstructed domestic
living spaces and created dioramas or scenes of
family life in a similar way. Hazelius wanted
the visitor to take active part in the exhibition;
he wanted the exhibition to speak to people’s
imagination by experiencing – at close hand −
the culture enacted.
Hazelius himself testiied to his reputation
as a pioneering igure – albeit with reservation:
“I’ve not followed the old path, but to a certain
extent cleared new ones”,1 he wrote to a friend
soon ater Skansen had been inaugurated
(Böttiger et al. 1903:16). hus, he contributed to
what Stoklund has referred to as the “Hazelius
Myth” (Stoklund 1993:91). According to this
myth, advocated more or less uncontested in
both European and American literature on
museum history until the 1990s, it was Artur
Hazelius who conceived the idea for a new type
of museum and museum display and presented
them at the World Exhibition in Paris in 1878.
Here he participated with several folklife scenes
including a Lapland panorama. his type of
museum display has been regarded as having
its origins in Sweden and the Nordic countries
and spreading from there. As his Norwegian
folk-museum colleague Anders Sandvig would
later state: “With his work he [Hazelius] has lit
the torch that shines not only over the North,
but all over Europe” (Sandvig 1969:135).
As Hazelius himself was aware, and without
deterring from recognizing the inluence his
display ideas had throughout both Europe and
America, his exhibition technique drew upon
an existing repertoire of visual technologies,
among which the theatre, the tableau vivant,
popular genre paintings in the “Düsseldorf
style”, the panorama, and the diorama are oten
highlighted. Central in this regard is a series
of articles in which Bjarne Stoklund (1993,
1994, 1999) has focused on the relationship
between the Hazelian project and the great
international exhibitions where reconstructed
settings of folk culture, primarily the peasant,
became frequent during the 1860s and 1870s.
For example, quite independently of Hazelius,
Sweden (with Norway) had participated with
costume groups at the World’s Fair in Paris
in 1867, Vienna in 1873, and Philadelphia
in 1876 based on the sculptor Carl August
Söderman’s acclaimed life-like wax dummies
(Stoklund 1993:91). Even though the World
Exhibition in Paris in 1878 was the irst to
include displays of costume groups arranged
in diorama form, namely Hazelius’ scenes
where again Söderman was responsible for
the igures, the World Exhibition in Paris
in 1867 was the irst to include such groups
in a systematized way. Signiicant to the
development of Hazelius’ display technique
was also the so-called pavilion system usually
accredited to Frédéric Le Play with reference
to his nationally diferentiated displays of
realistic, reconstructed environments in a park
alongside the great exhibition hall at the very
same Paris Exposition Universelle in 1867
(Stoklund 2003:27). Such parks became an
integral feature of subsequent exhibitions.
A more recent addition to the history of
reconstruction as a trope of display comes
from scholars of wax museums or panopticons,
most notably Vanessa Schwartz (1998) and
Pamela Pilbeam (2003) with their works on the
Musée Grévin in Paris and Madame Tussaud’s
in London in the mid-nineteenth century,
and Mark Sandberg (2003) with his study on
the rise of wax museums and folk museums
in Scandinavian cities in the late nineteenth
century. In fact, one of the virtues of Sandberg’s
study is that it draws our attention away from
scenographic display in major European
cities and focuses instead on developments
within Scandinavia with protagonists such as
Bernhard Olsen (1836−1922), the director of
Reconstruction as trope of cultural display
the Scandinavian Panopticon in Copenhagen.
As Sandberg explains, “if the wax museum
was largely a borrowed form” in Scandinavia,
“the folk museum, by contrast, was a peculiarly
Scandinavian project” (Sandberg 2003:146).
A less emphasized and potentially more
controversial source of inspiration is the
preceding, but mostly parallel, practice of
displaying exotic and indigenous peoples at
world’s fairs, zoological gardens and elsewhere.
When Hazelius was showcasing his folklife
groups at the Exposition Universelle in Paris in
1878, Sámi from Karasjok and Kautokeino in
northern Norway demonstrated the lifestyle
of nomadic reindeer herding at the city’s
zoological garden, Jardin d’Acclimatation,
while a Cairo Street and an Algerian Bazaar was
part of the exposition itself. Despite the fact
that cultural reconstruction was the dominant
trope in displays of “non-Western folk” they are
rarely mentioned in relation to Hazelius’ work.
Also, more generally in relation to the history
of museum exhibits, the impact of these “living
exhibitions” seems to be disregarded.
In this article, I would like to situate Hazelius’
approach in relation to the practice of displaying
exotic and indigenous people in Europe and
America in the nineteenth and early twentieth
century with emphasis on the display of
Sámi, more speciically Sámi mainly recruited
from reindeer-herding societies. he living
exhibitions irst and foremost staged the
lifestyle of nomadic reindeer herding, which
was widely regarded as the authentic Sámi
lifestyle. he history of the living exhibitions
of Sámi mirrors the history of display of
other peoples with lifestyles that were
fundamentally diferent from the sedentary
farming and developing industrial societies,
although I will not touch upon these here.
Moreover, I will relate the living exhibitions
of Sámi which mainly took place outside
Scandinavia (Denmark being the exception)
to developments within Scandinavia in the
same period, mainly the Sámi encampment
at Skansen and Sámi encampments elsewhere
which doubled or were established as tourist
attractions. Last but not least, I will introduce
some individuals whose activities testify to the
close ties between the living exhibitions and
the folk museum.
Mr. Bullock’s Exhibition of
Laplanders
he living exhibitions were a display practice
that emerged more or less simultaneously
all over the Western World during the
nineteenth century. Of course, exotic people
had made appearances in major cities in Europe
and America regularly for centuries. What
distinguishes the living exhibitions is the largescale public performances, the emphasis on
collective cultural diference, and last but not
least the contextualized displays (Baglo 2011).
In Europe, London was the capital of exotic
displays in the irst half of the nineteenth
century, most of them embedded in the larger
category of the “freak show” (Durbach 2008).
However, another related yet distinct type
of display would soon emerge. Particularly
innovative in this regard was William Bullock’s
Exhibition of Laplanders at the London Museum
of Natural History and Pantherion, also known
as “the Egyptian Hall” in 1822, a display that
featured the South Sámi Jens homassen Holm,
his wife Karen Christiansdatter, and their
young child (ig. 1).2 Bullock (1773−1849), a
traveler, naturalist, and antiquarian had met
the Sámi in Stavanger on the southwestern
coast of Norway where they had arrived from
Røros as herders for reindeer bought by a local
entrepreneur who wanted to establish reindeer
husbandry in the surrounding mountain areas.
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Cathrine Baglo
52
Fig. 1. “Mr. Bullock’s Exhibition of Laplanders.” London Museum of Natural History and Pantherion
(Egyptian Hall), 1822. Litograph: homas Rowlandson, National Library of Norway.
Driven by the same incentive, Bullock wanted
to introduce reindeer herding in England. As
this plan failed, as well as the plan of presenting
the Sámi and the reindeer in a theatrical play,
an exhibition seems to have been a solution to
save the money invested.
Although primarily known for his showmanship, Bullock was also an important
museologist and one of the irst to introduce
“habitat displays” or dioramas to Europe
(Alexander 1985, Kirshenblatt-Gimblett 1998).
Much like Charles Willson Peale, the founder
of one of the irst museums in North America,
Bullock developed a design that exhibited
stufed animals surrounded by appropriate
vegetation, arranged in representative scenes,
and set against a painted background evoking
the environments in which the animals had
lived. “he illusion is so strong”, Bullock wrote
regarding another contemporary (but not
inhabited) exhibition, “that the surprised
visitor inds himself transported from the
crowded metropolis to the depth of an Indian
forest” (Bullock 1812:2 quoted in Alexander
1985:122). Similar tropes would be repeated by
later organizers of living exhibitions. As pointed
out by Kirshenblatt-Gimblett (1998:42), during
the eighteenth and early nineteenth century,
geography was an omnibus discipline devoted
to all on the earth’s surface, including people
in their environment. Consequently, it must
have seemed sensible to arrange the display
of the Sámi in a similar way. he Sámi family
and the live reindeer were installed against a
frosty panorama itted out with their tents,
belongings, and utensils. housands of visitors
Reconstruction as trope of cultural display
turned out to see the Sámi drive their sledge
round the “spacious plains” of the museum
halls. Nevertheless, it seems to have been the
reindeer, not the Sámi, that sparked the visitors’
interest, “Indeed they are the chief attraction of
the place”, wrote the Literary Gazette (January
19, 1822:45).
Carl Hagenbeck and his
“anthropological-zoological”
exhibitions
Ater Bullock’s early and singular display,
similar exhibitions did not take place until the
1870s. When numerous groups of exotic and
indigenous peoples from all over the globe
now began to travel to Europe and America,
this is not least due to the emergence of new
arenas of performance and exhibition. Central
among these were the world’s fairs and large
international expositions. For example, Sámi
were hired to perform their everyday life in
connection with the Vienna International
Exposition in 1873 as well as the one
mentioned in Paris in 1878, and again in 1889,
although not as part of the oicial program.
hey gained their most prominent position at
the World’s Columbian Exposition in Chicago
in 1893, where a Lapland Village, advertised
as “a miniature reproduction of a Lapland
settlement and a source of knowledge of people
whom few care to visit”, constituted one of the
attractions on the Midway Plaisance. More
frequently, however, Sámi exhibitions took
place in zoological gardens, amusement parks,
and circuses. he animal trader and zoo owner
Carl Hagenbeck (1844−1913) was critical of
this development. His Hamburg-based irm was
enormously successful at organizing traveling
“anthropological-zoological” exhibitions, also
referred to as Völkerschauen, which toured most
European cities for more than half a century.
In fact, Hagenbeck’s very irst showing of
exotic people in 1875, a date that can be seen
as a watershed in the development of the living
exhibitions, consisted of a family of four and
two male Könkämävuoma Sámi from northern
Sweden accompanied by thirty reindeer and
three herding dogs (ig. 2). Having heard that
Hagenbeck intended to import reindeer to
meet the requests of a number of zoological
gardens, Heinrich Leutemann, a friend and
animal painter specializing in “zone pictures”,
a popular form of geographical illustration
aiming to visualize the determining relationship
between a locality and its inhabitants, suggested
that “it would certainly excite signiicant interest
if the reindeer were accompanied by a family of
Laplanders, who naturally would also bring their
tents, weapons, sleds, and complete household
along” (Hagenbeck 1911:47).3 he exhibit was
mounted in the backyard of Hagenbeck’s private
residence which constituted the hierpark
(Animal Park) until 1907 when he built the
modern (as we picture it) zoo still existing
outside Hamburg.4 he group of visitors simply
set up their tents, corralled the reindeer, and
proceeded, according to the story, to go on with
their lives in this foreign land. Within a few
weeks, “all of Hamburg” had seen the Sámi and
the group traveled to Berlin and Leipzig where
all the household items were sold to the newly
opened ethnographic museum. Unfortunately,
poor weather conditions resulted in the tour
barely earning enough to cover its expenses.
Nevertheless, the showing of the Sámi and
their way of life was suiciently successful to
inspire Hagenbeck to plan almost immediately
for the next tour. During the following years
Hagenbeck’s zoological garden was inhabited
by, “the most interesting natives” and their
animals from all over the world (Hagenbeck
1911:50). During the summer, the irm usually
hired people from the Southern Hemisphere
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Cathrine Baglo
54
while Sámi, Inuit, Oirats (Kalmucks) and
peoples from the Northern Hemisphere
attracted audiences during winter. A few of
these troupes consisted of German colonial
subjects, but the vast majority of performers
were recruited from elsewhere, and at least
in relation to the Sámi, always voluntarily as
a peculiar, but not at all uncommon, wage
labor. It has been estimated that approximately
2,000 to 3,000 individuals with indigenous
or minority background subsisted partly or
completely on this kind of work around the end
of the nineteenth century in the dozen or so
countries concerned, many of them employed
by Hagenbeck and his irm (Blanchard et al.
2008:14).
The living habitat
In his book about Hagenbeck and his
enormously popular displays, Eric Ames
(2008) convincingly argues that Hagenbeck
did more than simply gathering and conveying
interesting natives to spectators in Europe.
He sought to recreate certain geographical
areas or cultural groups by arranging humans,
animals, and objects in particular ways. Part of
a broad movement in the nineteenth century
toward contextualized displays across several
fronts, Hagenbeck’s Völkerschau reshaped
that movement in terms of a living habitat.
As such, it was paradigmatic. Despite many
assumptions about Hagenbeck’s displays, “the
anthropological-zoological” exhibitions did
not assert the idea of a biological continuum
between humans and animals. Rather,
Hagenbeck followed a model similar to Bullock’s,
which grouped foreign peoples together with
their exotic animals within the same display
space, preferably the zoological garden which
was Hagenbeck’s point of departure. Zoological
gardens were soon considered to be ideal venues
Fig. 2. Setting the scene? Illustration of Hagenbeck’s
irst anthropological-zoological display in 1875,
a group of Könkämävuoma Sámi from northern
Sweden with reindeer and herding dogs. he original
caption reads: “he loading up of the reindeer
before the summer travel. Drawn from nature by H.
Leutemann.” Illustration: Die Gartenlaube1875.
for live ethnographic performances (and oten
preferred by performers), not only because of
their prestige as cultural institutions, but also
because they ofered ample space as well as the
desired exotic atmosphere, the sights, sounds,
and smells of far-away places.5 Indeed, the
living habitat called for a certain type of display
space. “What helped”, Leutemann wrote ater
the irst exhibition of Sámi in 1875, “was the
fact that everything appeared in the open air,
and not in a circus or in a fairground booth,
which had the efect of adding authenticity”
(Leutemann 1889:49 ater Ames, 2008:76).
Hagenbeck made a career of exhibiting
what he called the “authentic”. He wanted
nothing to do with the antecedents of this
tradition of spectacle, from which he claimed
to depart. Leutemann framed Hagenbeck’s
approach to the ethnographic exhibition as a
break with tradition. Other exhibitions have
“two major laws”, he claimed: “irst, they
show only the people, that is, without their
characteristic surroundings, the dwelling,
tools, weapons, domesticated animals, etc.
Reconstruction as trope of cultural display
that comprise a uniied whole; as a result – and
this is the second law – it is impossible to see
these people in their characteristic activities,
using their tools, domesticated animals, etc.”
(Leutemann 1878, original italics). By contrast,
the argument ran, Hagenbeck’s shows rectiied
both problems by arranging a large number
of production elements arranged in situ. As
such, a great deal of his agents’ job consisted
of collecting ethnographic artifacts from the
areas the exhibited peoples were recruited
from including having new costumes sewn
and making sure – at least to the greatest extent
possible – that the people to be displayed had
the “right” looks. As a local newspaper wrote
regarding a Sámi group from Røros preparing
for a tour organized by the Danish showman
and circus director Povl Neve in Denmark in
1933: “he means the Danish circus director
has spent on this expedition are not meager.
All the members of the two families he has
hired have received brand new clothes from
head to toe” (cited in Danielsen 1996:45).
Ordinarily, the living exhibitions featured
on-site production of handicrats which were
sold to the visitors for the performers’ own
proit. In relation to the World’s Columbian
Exposition in Chicago in 1893 (ig. 3), Fredrick
Ward Putnam, director and curator of the
Peabody Museum at Harvard and in charge
of the displays of indigenous and foreign
peoples at the fair, explained his vision for
the Committee in the following matter: “of
the greatest popular interest [...] will be our
out-of-doors exhibit of the native peoples of
America, in their own houses, dressed in their
native costumes and surrounded by their own
utensils, implements, weapons, and the results
of their own handiwork” (Putnam 1891 cited in
Hinsley 1991:347). Sometimes the exhibitions
featured a separate display of ethnographic
artifacts but usually they were the basis for
tasks. he 1875 Sámi group, for instance,
performed a variety of tasks before the public
on the basis of the artifacts brought along:
assembling tents and sleds, lassoing reindeer,
cooking food, nursing the baby, etc. Although
the general tendency over time was toward
ever larger groupings, the family was always
the core of the living exhibitions, as it was in
Bullock’s display. As a category of exhibition,
the family provided a cognitive framework
that had the advantage of being understood
by all potential audiences, it represented the
known within the unknown. he continued
efort to exhibit a spectrum of performers in
terms of age and gender doubled further as a
marketing strategy for soliciting a diversity
of spectators by appealing to their powers of
identiication and recognition (Ames 2008:77,
Baglo 2011:231−233).
Another important coniguration of Hagenbeck’s habitat groups was the work display.
It seems to have started inadvertently with
Hagenbeck’s very irst show. Upon their arrival
at each new venue, members of the Sámi
troupe assembled their wood and canvas tents
and spectators turned out in large numbers to
see them set up, even before the actual show
began. Over time, the visual display of everyday
labor became an integral part of Hagenbeck’s
Völkerschau, as it did later in the context of
folk museums and world’s fairs. Regardless of
the origin of the troupe and the scale of the
exhibitions, they purported to represent the
everyday life of non-Western peoples through
a full program of performances, enactments,
and dramatic scenes. During the Northland
Exhibition, sponsored by Hagenbeck in Berlin in
1911, where more than ity Sámi from Kiruna
and Gällivare in northern Sweden participated
along with other “Polar Inhabitants”, their part
of the program consisted of “searching for
a camp site, skiing, arrival at the camp site,
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Cathrine Baglo
56
the reindeer colony, assembling the hut, and
lassoing the wild reindeer before departure”
(Ausstellung Nordland, Programm 1911, see
also Baglo 2011:160−166). he exhibition also
comprised Inuit and Nenets − as well as folk
dancers from Skansen.
Hagenbeck’s exhibition concept developed
further through the production of a series of
Ceylon exhibitions in the 1880s where the
diferent groupings of the habitat – such as
families and work displays − were rearranged
in idealized native villages, a walk-through
environment, which also marked the
culmination of the habitat idea in the context
of human display. As pointed out by Ames
(2008:85), more than just an elaboration of
the native encampment, the reconstructed
village encouraged the audience to perceive the
exhibited peoples as members of a living society
(not just a group or family) and consequently
increased the impression of the exhibition as
a realistic rendering of “natural life”. From the
viewpoint of exhibition and display history,
however, the village was distinguished by more
than its scale. he key historical movements
reside in the arrangement of display elements
in relation to one another and in the expanded
use of the display space. A reporter gave the
following description of the 1884 Ceylon show:
In the middle of a wide open space there is a large
water basin, around which the Sinhalese huts, made
of bamboo poles and roof of dried palm leaves, have
been grouped. he spaces between and behind the
huts are decorated with palm trees and other largeleafed plants in such a way that the whole indeed
strikingly resembles a small, Ceylonese settlement
(Beckmann 1884 in Ames 2008:85−86).
Elaborating and rearranging the performance
space in this way was a means to enhance its
sensory experience, inviting the spectator to
physically enter the exhibition. his had the
efect of blurring the boundaries between the
exhibition space and spectatorship. Contrary
to the idea of ethnographic exhibition as the
construction of “an invisible but tangible
boundary between ‘them’ and ‘us’ ” (Blanchard
et al. 2008:23), the co-presence of spectators
and performers in shared space created a
sense of commonality that competed with
the expectation of radical diference (Ames
2008:88, Baglo 2011:248−253). Although this
aspect of Hagenbeck’s shows is fundamental to
understanding the living exhibitions and how
they have been misrepresented, my point in
bringing it to the fore here is to demonstrate
how it relates to Hazelius’ emphasis on the
visitor’s total and embodied experience.
Although Hagenbeck’s human displays
never featured at world’s fairs or international
expositions and his relationship to them
was indirect and largely unacknowledged, he
became a highly inluential entrepreneur also
in this context as he exported a series of shows
(Laplanders, Nubians, Eskimos, Kalmucks,
Fuegians, Sinhalese) from Hamburg to the
Jardin d’Acclimatation, a zoological garden
in Paris, during the period 1877−87. Among
the shows Hagenbeck organized during this
period, we ind the already mentioned group
from Karasjok and Kautokeino who performed
there in 1877. he shows were highly successful
and spectators attended in unprecedented
numbers. For example, in its six-week run
Hagenbeck’s 1886 Ceylon show attracted nearly
a million visitors, accounting for more than
two-thirds of total gate receipts for the Jardin
that year (Ames 2008:67). he organizers of
the exposition surely noticed the phenomenal
popularity and inancial success of the shows.
hus, Hagenbeck’s shows at the Jardin helped
prepare the ground for the display of native
villages elsewhere and helped set the stage for
Reconstruction as trope of cultural display
Fig. 3. “he co-presence of spectators and performers
in shared space created a sense of commonality that
competed with the expectation of radical diference.”
Lapland Village, World’s Columbian Exposition,
Chicago 1893. Manager Patrick Henry Coney with
South Sámi performer Nils homassen Bull sitting
on the bench intended for encounters like this. Photo:
Chicago History Museum.
the Exposition Universelle of 1889, which some
scholars (for example Greenhalgh 1991:85)
see as a deining moment in the exhibition of
exotic peoples.
The Sámi encampment at Skansen
From its very start in 1891, Skansen included
a Sámi encampment, or as expressed more
precisely by Hazelius himself, an “entire Sámi
encampment with a Sámi family and reindeer
(live of course)” (Böttiger et al. 1903:14, my
translation). he family was Nejla Makke
Åhren, his wife and children from Frostviken
in Jämtland, Central Sweden, who were hired to
inhabit the camp from April to September that
year (ig. 4). In 1897, when the General Art and
Industrial Exposition took place in Stockholm,
the number of families was increased to three,
all from Jämtland. Much like Hagenbeck,
Hazelius organized the displays at Skansen
according to geographical principles. he
displays were intended to demonstrate “the
relationship between the natural conditions of
a place and the characters and appearance of
its population” (Vårt Land 1891 ater Rentzhog
2007:19). As noted by Magdalena Hillström
(2010), the scope of the Hazelian ethnographic
project was multiperspectival and Scandinavist
rather than nationalist. Although showcasing
the Sámi alongside peasant farmers from the
provinces of Dalecarlia and Scania was meant
to draw attention to the internal diversity of
Sweden and Scandinavia, Hazelius was clearly
inluenced by the attraction of the times to
everything exotic when he made the Sámi camp
the most complete reconstructed environment
at Skansen. As pointed out by Rentzhog (2007)
in his book about the Scandinavian open-air
museums, Hazelius went on a study tour to
zoological gardens in Germany and Denmark
the same year as Skansen was inaugurated,
and surely he also visited Hagenbeck’s zoo
which was the world’s most famous. At the
zoological gardens, he cannot have seen only
animals, exotic buildings, and parks. He may
also very well have met homas Andersson,
his son Johannes homasson, and members
of their families from Hallen-Myssjö in
Jämtland, who demonstrated the reindeer
herding Sámi way of life at various venues in
Germany in the early 1890s, most likely also at
Zoologischer Garten, Hamburg’s second zoo
(Baglo 2011:112−113). In the summer of 1891,
a family from northern Sweden and “very
rich in children” also performed at Castan’s
Panoptikum, a large wax museum in Berlin
that frequently engaged exotic and indigenous
peoples (Baglo 2011:115).
here are also more direct links between
Skansen, Hagenbeck, and the living exhibitions
of Sámi. In January 1901, a Sámi family with
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Cathrine Baglo
58
Fig. 4. “he family was always the core of the living exhibitions.” Postcard from Skansen, Stockholm, probably
1890s. Photo: Kierulf postcard collection, Tromsø University Museum.
two children was hired to set up camp at the
zoological garden in Copenhagen. he camp
was a great success not least due to the great
and timely snowfall which made the camp look
“twice as natural” (Illustreret Tidende, February
3, 1901). During the two months the Sámi
were there, the number of visitors to the zoo
was quadrupled in comparison to the previous
year.6 It was not the irst time, however, the
family took part in this kind of enterprise. hey
were also hired by Skansen to inhabit the Sámi
camp during the Stockholm Exposition in 1897.
Indeed, Hagenbeck visited Skansen in 1899
and found that Hazelius’ way of displaying
animals in reconstructions of their natural
environment corresponded to his own ideas.
As mentioned earlier, the Hagenbeck irm
would hire Swedish folk dancers from Skansen
for the Northland Exhibition in Berlin in 1911.
Similarly, four women from Dalecarlia had
been a part of the Lapland Village in Chicago in
1893 (Baglo 2011:120, 132, 160) (ig. 5). hese
incidents indicate the blurred boundaries
between the living exhibitions of exotic and
indigenous peoples and folkloric exhibitions.
Following the theories of Johannes Fabian
(1983:143), both were perceived as primordial.
he science of (evolutionary) anthropology –
including ethnology/ethnography – emerged
and established itself as a science of other people
(and other things) in another time. Skansen
was a venue where education was blended with
popular entertainment. It was at the same time
a zoo, an architectural display where diferent
Reconstruction as trope of cultural display
59
Fig. 5. Blurred boundaries? South Sámi and Dalecarlian (the four women to the right) performers at the
Lapland Village, Colombian Exposition, Chicago 1893. Photo: Chicago History Museum.
types of buildings found throughout the
country and larger Scandinavian region were
reconstructed, and a venue for concert and
theater performances. In this regard, Skansen
can be seen as Stockholm’s answer to Paris’s
Jardin d’Acclimatation which had a similar
proile, Daniel Alan DeGrof (2012:236) has
recently argued. But with one important
diference: whereas at Skansen the exhibition of
Scandinavian popular tradition occupied pride
of place, “the Jardin was dedicated primarily
to the exhibition of exotic peoples”. he
similarities between the venues are however
striking – as is Hagenbeck’s zoo in Stellingen.
Nevertheless, Rentzhog characterized Skansen
as, “completely without precedents” in the same
book (2007:18).
Sámi encampments in Scandinavia as
tourist attractions
Another contemporary phenomenon Hazelius
and many organizers of living exhibitions
must have been inluenced by was the actual
Sámi encampments within Scandinavia which
became commonplace tourist attractions in the
last part of the nineteenth century. An example
is the Sámi camp in Tromsdalen just across
the strait from the island town of Tromsø in
northern Norway (Baglo 2015). Until World
War II, it was a seasonal camp for some of
the many Swedish Könkämävuoma Sámi
who migrated with their herds to the summer
pastures along the coast of Troms county each
June (or before). From the 1870s, the camp
in Tromsdalen was visited on a regular basis
Cathrine Baglo
60
Fig. 6. Postcard from the Könkämävuoma summer camp in Tromsdalen, Norway, early 1890s. he German
title, “Lappenläger”(Sámi camp), the French handwriting, and the date, Tromsø 14.7 (19)02, testiies to
the adaptation to an international market and the distribution in time and space. Photo: Kierulf postcard
collection, Tromsø University Museum.
both by the townspeople and by the many
boatloads of national and international tourists
who arrived in increasing numbers and made
a stop in Tromsø mandatory on their way to
the North Cape. By the 1880s, complete tours
to Tromsdalen could be purchased from
entrepreneurs such as the English travel agency
homas Cook & Son. he extensive circulation
of photographs and postcards of the camp in
Tromsdalen testiies to its prominence among
tourist attractions in Scandinavia around
the end of the century (ig. 6). Considering
the accessibility by boat from Hamburg, and
Tromsø’s reputation as a Sámi locality, it is not
surprising that the Sámi for Hagenbeck’s irst
exhibition in 1875 were recruited from here.
Instead of going back to Sweden in the fall, Ella
Maria Josefsdotter, born Nutti (1841–1930),
Nils Rasmus Persson Eira (1838−1929), their
two young children, and two other men went
to Hamburg.
Due to the popularity of Tromsdalen
camp and the growing ethnographic interest,
the reconstruction of an inhabited Sámi
camp became a component of the General
Exposition for the County of Troms held in
Tromsø in 1870, which formed the basis of the
establishment of Tromsø Museum (now Tromsø
University Museum) two years later. Again at
the Jubilee Exposition, celebrating the centennial
Reconstruction as trope of cultural display
of Tromsø as a town in 1894, reconstructions
of Sámi settlements were included. In the
same period, Sámi from the Tromsø area and
elsewhere were hired to set up encampments
at mountain lodges and hotels in many other
places where tourists traveled,7 including
Bergen where the company “Lappeleiren Ltd.”
established a camp in Bjørndalen in 1897 (Baglo
2007:10). he camp was inhabited by Sámi
from the Røros and Härjedalen area − some
of whom had participated in the exhibition
at Jardin d’Acclimatation in Paris in 1889.
One of the shareholders was homas Cook
& Son’s representative in Scandinavia who
had complained a few years earlier about the
location of the Sámi camp in Tromsdalen and
how it was associated with “several diiculties”
(Scarlett 1922:96). Not only was it strenuous
to walk up the valley; the excursion was made
expensive by boat transportation across the
strait, the payment to the interpreter and
to the Sámi for bringing down the reindeer
from the mountains (the corral at the camp
was constructed for tourists only). he
reconstruction – or dislocation – of a Sámi
camp in Bjørndalen was a response to these
challenges. In many ways, reconstructions of
exotic camps and settlements, including the
majority of the living exhibitions of Sámi, can
be understood as bringing exotic peoples and
places to a broader public. As argued by Ames,
Hagenbeck’s project for example, was never
about verisimilitude, illusion or deception but
about a wide-scale physical dislocation of the
spectacle to the observer (Ames 2008:9).
Rudolph Virchow, Adrian Jacobsen,
and the Bergen National
Ethnographic Association
In one of his later articles, Stoklund accentuated
the German pathologist Rudolf Virchow
(1821−1902) as one of the folk museum’s early
pioneers along with Artur Hazelius, Bernhard
Olsen, and the German collector Ulrich Jahn
(Stoklund 2003). According to Stoklund, they
were all experimenting with new forms of
communicating, drawing upon inspiration
from the great exhibitions and the new wax
museums, with the aim of evoking a national
consciousness among ordinary people.
Virchow sought to achieve this through
the Ethnographic Museum in Berlin but
more importantly through the independent
Museum of German Folk Costumes and
Products of Home Industry in 1889. Virchow
had met Hazelius and visited the one-yearold Scandinavian Ethnographic Collection in
Stockholm during a congress in archaeology
and (physical) anthropology in 1874, and
according to Stoklund, “that got him started”
(2003:30). Indeed, the museum manifesto
states that the purpose of the folk museum
was to present a wide-ranging picture of daily
life in all parts of rural Germany, “in order
to demonstrate their still existing popular
characteristics in costumes, house design and
products of domestic industry, where possible
exhibited in complete room arrangements
with plastic igures, in the way it has been done
in Hazelius’ museum in Stockholm” (Jahn
1889:337 in Stoklund 2003:31).
It is not my purpose to downplay the
importance of Virchow and the Berlin museum
for the history of the early folk museum;
evidently an open-air extension was planned
but the plan ceased when Virchow died in
1902. What I ind striking is the neglect or lack
of knowledge of Virchow’s lifelong relationship
with the living exhibitions. As pointed out
by Rothfels (2002:93), of all the people who
dedicated a signiicant amount of their
intellectual energy to the living exhibitions
of exotic and indigenous peoples, Rudolph
61
Cathrine Baglo
62
Virchow was their most important scholarly
advocate, in Germany as well as abroad. To
Virchow, the shows presented such a treasure
of information – whether anthropological,
ethnographic, or archaeological – that over
the course of some thirty years he consistently
admonished his colleagues to attend the shows,
lecture to the newly established Berlin Society
for Anthropology, Ethnology, and Prehistory
on his indings derived from examinations
of the peoples exhibited and defended in the
press both the exhibits and Hagenbeck, with
whom he collaborated closely. For example,
Virchow examined almost all the (adult) Sámi
who performed in Germany between 1875 and
1897.8 I ind it hard to believe, however, that
the many living exhibitions he had seen since
his visit to Stockholm in 1874 and in particular
Hagenbeck’s shows in which Virchow was so
deeply involved, did not contribute to more
than knowledge of the physical and cognitive
constitution, the customs and history of the
people displayed. Surely the way these people
were presented, and what was presented, had
an impact on his museological ideas too.
A parallel to Virchow, but linking Germany
to Scandinavia as much as the living exhibitions
to the museum world, is the collector (Johan)
Adrian Jacobsen (1853−1947). In fact, Jacobsen
collaborated closely with Virchow in the
establishment of the Museum of German Folk
Costumes and Products of Home Industry,
working for him as a curator and traveling to
both Switzerland and Tyrol to collect. Born
outside Tromsø in northern Norway where he
trained to be a sailor, but residing most of his
life in Germany, Jacobsen came to Hamburg
in search of employment in 1874. In 1876, he
became acquainted with Carl Hagenbeck who
needed a traveler to assemble and import a group
of Inuit from Greenland. Jacobsen proved to be
more than apt to accomplish the task, and until
1926 he took on assignments for Hagenbeck on
an irregular basis, assembling six ethnographic
troupes (Inuit from Greenland in 1877, Sámi in
1878−79, Inuit from Labrador in 1880, Nuxalk
from the American Northwest Coast in 1885,
Oglala Sioux in 1910 and again Sámi in 1926).
In addition, he served as impresario for other
troupes traveling in Europe. Partly parallel
to his work for Hagenbeck, Jacobsen worked
as a collector for the Ethnographic Museum
in Berlin. Between 1881 and 1887, Jacobsen
completed three large journeys for the
museum (the Paciic Coast from California to
the Arctic, Siberia, the Amur region, Sakhalin,
and Indonesia) resulting in more than one ith
of its collections. Jacobsen also contributed
substantially to museums and international
expositions elsewhere, including the Field
Museum in Chicago which was established
on the basis of collections displayed at the
World’s Columbian Exposition in Chicago in
1893. he work in Berlin brought him into
close contact and collaboration with some of
the most important scholarly authorities of the
time, such as Franz Boas and Adolf Bastian,
Germany’s irst professional ethnologist and
ethnographer and director of the Ethnographic
Museum in Berlin, in addition to Virchow.
Jacobsen’s activities may have been controversial not least due to his lack of academic
training. Nevertheless, his work was widely
recognized also by contemporary colleagues
in Norway and Scandinavia. In 1890, he
received the Order of St. Olav ater he had been
recommended by Yngvar Nielsen, the director
of the Ethnographic Museum in Christiana
(Oslo). he same year Jacobsen lost his job
at the Berlin museum due to lack of funding,
but was hired already the following year to
curate the exhibition Länder und Völkerkunde
in Cologne.9 In 1892, he was hired by the
newly established National Ethnographical
Reconstruction as trope of cultural display
Association in Bergen, western Norway, to
collect and curate objects with the intention of
establishing a folk museum in Bergen – a plan
which likewise was abandoned due to lack of
funding. According to the contract, Jacobsen
was trusted by the committee to exhibit the
collected objects and “arrange them in the same
way they do in similar museums abroad, partly
in cabinets, partly in furnished peasant ‘rooms’
where wax mannequins dressed in costumes
appropriate to the room will be placed”.10
Conclusion
In his important study of the rise of wax
museums and folk museums in Scandinavian
cities in the late nineteenth century, Sandberg
(2003) not only demonstrated how they relied
on a shared genealogy of display practices
emphasizing objects (and eigies) in carefully
contextualized scenes. here were also close
institutional ties – particularly to Scandinavia,
he insists – between what has been perceived
as a quintessential purveyor of modern
amusement and distraction (the wax museum)
and the more “serious” representations of
folk culture in the ethnographic and open-air
museums. In Copenhagen, the connection
was quite literal: the first wax museum
(Scandinavian Panoptikon) and folk museum
(Danish Folk Museum) opened within a week
of one another in 1885 in the same building
and under the direction of the same man,
Bernhard Olsen. Nevertheless, the folk museum
(along with its later ofshoot open-air museum,
Frilandsmuseet) became his longer-lasting
legacy, the one that established him as the
father of modern museology in Denmark,
while his wax museum, oten characterized as a
youthful indiscretion, has by contrast receded
both in his oicial biographical proile and in
public consciousness (Sandberg 2003:12−13).
In a similar way to the wax museum, the
living exhibitions seem to have been ignored
or dismissed as irrelevant to museum history.
his is particularly the case when it comes
to exhibitions that took place in zoological
gardens, amusement parks, and other commercial venues. Studies of ethnographic
display have in fact included the tradition of
live displays of indigenous and foreign peoples,
but they have almost exclusively focused on the
great international exhibitions and the “native
village” genre (see for example Schneider
1977, Corbey 1995, DeGroff 2012). Moreover,
the focus has often been on the displays’
important but overemphasized relationship
to colonialism, racial theory, and (physical)
anthropology (see also Benedict 1983, Rydell
1984, Greenhalgh 1991, Sanchez Gómez 2003).
As Robert W. Rydell commented in a later
work on the historiography of international
expositions in the United States: “Too oten
the exhibits by and of Native Americans and
colonial people have been subsumed under a
broader interest in anthropologists and their
involvement with the fairs” (Rydell 1992:30).
He emphasizes the lack of the performers’ own
perspectives and experiences as one result,
but the neglect of important material, spatial,
and organizational aspects of the displays
should be acknowledged too. Also when
zoological gardens, amusement parks, and
other venues are brought into focus, as in the
growing literature over the last two decades
on the history of the Hagenbeck irm and the
Völkerschauen tradition (hode-Arora 1989,
Staehelin 1993, Brändle 1995, Eissenberger
1996, Bruckner 1999, 2003, Schwartz 2001,
Zimmerman 2001, Dreesbach 2005), or in
recent analyses of the display phenomenon
from a more diversiied perspective (Blanchard
et al. 2008), the approach is arguably
anthropological, either in its emphasis on
63
Cathrine Baglo
64
science and disciplinary practices, or in its
emphasis on people (oten reduced to human
bodies) as the only signiicant element of the
display.11 According to Ames, anthropological
approaches to the exhibitions of indigenous
and exotic peoples typically elevate the
themes of ethnographic authenticity, scientiic
knowledge, and intellectual authority, at the
expense of mass spectatorship, commercial
entertainment, and sensory experience (Ames
2008:64).
In my opinion, this choice of scope is due
to a preconception of the exhibitions as the
Western World’s staging of primitivity and
race within a hegemonic discourse based on
exploitation and repression. In particular,
exhibitions in zoos have been understood as
instrumental in staging otherness as inferiority
and primitivity. he term “human zoos” –
adopted by, for example, Blanchard et al. (2008)
as a generic term for this practice even when
exhibitions did not take place in zoos – testiies
to this view. It should be noted however, that
the understanding of the zoological garden as a
particularly connoting scene for the prevailing
racial and social Darwinian discourses is highly
exaggerated. he display of indigenous and
exotic peoples in zoological gardens in Europe
was not signiicantly diferent from similar
displays elsewhere, such as the international
expositions. The dominant interpretative
paradigm has revealed many important aspects
of how cultural diference was normalized
and naturalized through this particular
kind of staging, but it has also seriously
obscured important material features of the
exhibitions themselves. In many ways, the very
exhibition phenomenon itself seems to have
made thorough analysis unnecessary. heir
association with commercialism, amusement,
and mass culture has hardly contributed to
increasing their academic importance. For
example, Hagenbeck is rarely mentioned
in relation to the history of ethnographic
display and when he is, as in the American
book Museum Masters: heir Museums and
their Inluence (Alexander 1995), it is as the
founder of the modern cage-free zoo and his
naturalistic displays of animals – not people.
It is of course, hardly a coincidence that
the heyday of the living exhibitions, from
approximately 1875 to 1900/1910, coincided
in time with the palmy days of racial theory
and social Darwinism, but they have been too
closely and too simplistically associated. Indeed,
the living exhibitions preceded and persisted
through the evolutionary and racial frameworks
they have been perceived as a mere product of.
A consequence has been the disinclination to
see the exhibitions as part of a broader masscultural movement, or what Tony Bennett has
coined “the exhibitionary complex” (Bennett
1995). As pointed out by Ames, for example,
remarkably enough the habitat idea has never
been thoroughly analyzed in the context of the
Völkerschau (Ames 2008:63). Indeed, the use of
the term “living exhibition” rather than “human
zoo”, “human exhibitions”, “ethnographical/
anthropological/ethnological exhibitions”, or
“people show”, is an attempt to reshape their
meaning as an integral part of this movement
in the nineteenth century toward contextualized
display (Baglo 2011). It is also an attempt to
direct attention toward the importance of all
the things in the display as a uniied whole, as
Leutemann wrote: people, animals, and objects
of culture and nature alike. In accounts of living
exhibitions of Sámi, for example, information
about the omnipresent reindeer and herding
dogs is oten ignored along with the many
objects so paramount to the meaning of the
display − also for the meaning and motivation
of the performers themselves such as the
demonstration of cultural distinctiveness in
Reconstruction as trope of cultural display
65
Fig. 7. “Caravan” of South Sámi from Frostviken, Jämtland on exhibition tour, ca. 1890. he caravan was a
frequent coniguration Hagenbeck and others made use of to organize and denote the habitat group when
consisting of nomadic peoples. Note the amount of objects in the display. Photo: Kierulf postcard collection,
Tromsø University Museum.
times when the nation states sought by various
means to exterminate or isolate other lifestyles
than the Western.
As implied in the quotation in the irst
part of this article, Hazelius knew that the
paths he cleared were not all new. Similarly,
it is not unknown that Hazelius’ “new type of
museum” was part of a broader mass-cultural
movement. It is less known however, that the
display of indigenous and exotic peoples at
zoological gardens, amusement parks, circuses,
wax museums, and industrial expositions of
various kinds and sizes, abroad as well as inside
Scandinavia, formed an essential part of the
same movement – perhaps the most essential
part considering the millions of visitors that
visited the living exhibitions. his way the
living exhibitions contributed to creating a
genre for the representation of indigenous and
exotic cultures that has been little investigated.
his article has demonstrated the importance
of situating Hazelius’ displaying techniques
and his emphasis on the “total experience”
of the visitor in a wider context than what
has been the case in museum history up
to now. Moreover, the folk museum/openair museum may have been a peculiarly
Scandinavian project, to borrow Sandberg’s
words, but the display form was shared with
many other institutions and entrepreneurs.
Not only were Hazelius, Hagenbeck, and
many other exhibition organizers informed
by the developing culturism in Scandinavia
and elsewhere. In addition to sharing the
same trope of display there were also close ties
between the Scandinavian folk museum and
Cathrine Baglo
66
the living exhibitions in terms of exchange
of people, animals, and objects. he impact
of these circumstances, however, is largely
unacknowledged.
Notes
1.
he original quotation in Swedish is: “Jag har ej
gått de gamla museivägarna, utan till en viss grad
brutit nya.”
2. For more information on the exhibitions of Sámi
mentioned in this article, see Baglo 2011.
3. For more information on the zone pictures
and their importance as a visual source for
Hagenbeck’s habitat, see Ames 2008, 72−74.
4. For a description of Hagenbeck’s early zoo, see
Rivet 2014, 65.
5. According to South Sámi Trygve Danielsen
(1922−2005), who toured Europe with his
family in the 1930s, it was an advantage to
perform at zoological gardens because there were
veterinarians and specialists trained in the care of
animals. In Paris, the group was ofered lodging
in a house on a noisy street, but they preferred to
stay at the camp in the much more attractive Bois
de Boulogne where the zoological garden was
situated. Baglo 2011: 291−292.
6. Pers. comm. Peter Nørresø Haase, head of
exhibitions, Copenhagen Zoo, 2010.
7. For example Grotli Mountain Lodge in Sjåk,
Finse Hotel on the Hardanger Mountain plateau,
Nystuen Hotel at Filejell, Nordseter Hotel in
Lillehammer, Djupvasshytta Hotel in Geiranger,
and Fjellsæter Hotel in Bymarka in Trondheim.
8. On Virchow and physical anthropology’s use of
the living exhibitions as “ield laboratories” from
1875 to approximately 1900, see for example
Baglo 2011, 184−219.
9. Letter from Johan Adrian Jacobsen to Yngvar
Nielsen, Cologne, July 31, 1891. Brevsamling 639,
he National Library, Norway.
10. Contract and drats of contract entered between
Johan Adrian Jacobsen and Bergen National
Ethnographic Association, August 13, 1892,
Museum für Völkerkunde Hamburg, Jacobsenarchive, 2011.37:16/5.
11. I too emphasize an anthropological perspective in
my articles, Baglo 2006 and 2008.
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Cathrine Baglo, Ph.D., Postdoctoral Fellow
cathrine.baglo@uit.no
Tromsø University Museum / he Arctic
University of Norway
Box 6050 Langnes
NO-9037 Tromsø, Norway
https://uit.no/om/enhet/ansatte/person?p_
document_id=43557&p_dimension_id=88178