Tag Archives: Pacific School of Religion

Paul’s Badè Museum Visit

Bade Museum of Biblical Archaeology sign, Berkeley CA 21019 Bade Museum, Pacific School of Religion, Berkeley, Dec 2019

As a potter and ceramic spatial artist, my son Paul D. Goodman was very interested in my recent archaeology class at Pacific School of Religion with Dr. Aaron Brody, Robert and Kathryn Riddell Professor of Bible and Archaeology, and Director of the Badè Museum of Biblical Archaeology. Professor Brody generously agreed to let Paul visit the museum archives yesterday to see some of the Bronze Age, Iron Age, and later artifacts found during 1926-1935 by Professor William F. Bade at Tell en-Nasbeh, Israel.

Paul particularly loved being able to touch the ancient ceramics and tools. He said it was the first time since our 2010 trip to Egypt that he had been able to hold something with that much history in it. Professor Brody and Paul discussed the chemistry and mineralogy involved in potting and firing, and the geology of some of the museum’s stone objects. A fun visit!

Professor Aaron Brody and Paul D Goodman at Bade Museum, Berkeley CA, 15 Jan 2020
Paul D Goodman at Bade Museum, Berkeley CA, 15 Jan 2020
Paul D Goodman at Bade Museum, Berkeley CA, 15 Jan 2020
Katy Dickinson and Paul D Goodman at Pacific School of Religion, Berkeley CA, 15 Jan 2020

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Tour of the Badè Museum

Dr. Aaron Brody, Bade Museum, Pacific School of Religion, Berkeley, Dec 2019
I very much enjoyed my Graduate Theological Union classes during the Fall 2019 semester, particularly “Archaeology of the Lands of the Bible” by Dr. Aaron Brody, Robert and Kathryn Riddell Professor of Bible and Archaeology, and Director of the Badè Museum of Biblical Archaeology. Part of the fun was getting to see and touch ancient artifacts in storage. We even got to discuss Tell en-Nasbeh artifacts with visiting scholar Dr. Aharon Tavger of Ariel University, Israel. Below is my final paper for the class, proposing the creation of a traveling exhibit for three Badè Museum artifacts.

Aharon Tavger with chalice at Bade Museum, Pacific School of Religion, Berkeley, Nov 2019
Bade Museum, Pacific School of Religion, Berkeley, Dec 2019
Bade Museum, Pacific School of Religion, Berkeley, Dec 2019

Archaeology of the Lands of the Bible, Paper 3
5 December 2019

In this third paper for the Archaeology of the Lands of the Bible class, I will describe three objects from Pacific School of Religion’s Badè Museum of Biblical Archaeology for a traveling museum exhibit. If it could get security clearance, this exhibit would serve as an excellent instructional aid for an audience at Elmwood jail in Mipitas, California, where sixteen incarcerated men are taking my class, Transforming Literature of the Bible, in which they study the Hebrew Bible and Christian Testament. I chose these particular objects for their relevance to that study area and high potential for interest to the students. Men in jail get very little unfiltered information. They have the televisions and what few books and magazines drift into their controlled environment. Direct access to ancient artifacts could enrich their lives and stimulate their understanding and interest in learning. Security requirements mean that this exhibit would need to take the form of an interactive presentation, not a self-guided tour. After briefly describing the objects, I would present some research I did to prepare their museum labels, connect each artifact with the history of the biblical city of Mizpah, as told in the Book of Jeremiah 40-41, and also link them with the more familiar story of Jesus and the Roman Empire.

3 coins, Bade Museum, Pacific School of Religion, Berkeley, Dec 2019 Objects: Three Coins
Left: Bronze Prutah. Reverse has a wreath and date LIH “the year 18,” corresponding to 31-32 CE when Pontius Pilate was Procurator of Judea under Tiberius Caesar.
Center: Silver Tetradrachm from Tyre, 1st century CE. From a coin hoard at Qumran.
Right: Bronze Prutah. Umbrella with fringe encircled by Greek inscription, “King Agrippa.” Dated circa 42-43 CE, during reign of King Herod Agrippa I.
From: Tell en-Nasbeh, Israel.
Date: 1st century CE, Roman Period.
 
Stone Foot Bath, Bade Museum, Pacific School of Religion, Berkeley, Dec 2019 Object: Stone Foot Bath
Portable stone bath with integrated foot rest. Used in Ancient Near Eastern tradition of foot washing to welcome guests and travelers with an act of hospitality. In Christian scripture, Jesus washed his disciples’ feet in John 13:14-17, “So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have set you an example, that you also should do as I have done to you.”
From: Tell en-Nasbeh, Israel.
Date: circa 8th century BCE?
Ossuary or Bone Box, Bade Museum, Pacific School of Religion, Berkeley, Dec 2019 Object: Bone Box – Stone Ossuary
During this period, the Jews of Palestine practiced a custom called “second burial.” Bodies were first placed in tombs and after the flesh decayed, the bones were put into limestone bone boxes or ossuaries. The ossuaries were stored in niches in a special tomb. The Jews were the only people in Roman times to employ second burial. The practice may have been tied to a belief in physical resurrection of the Pharisees.
From: Tell en-Nasbeh, Israel.
Date: 150 BCE – 200 CE.

 

In presenting this collection of objects to the inmate, I would briefly open with the stories of the Iron Age city of Mizpah, the Tell en-Nasbeh archaeological site northwest of Jerusalem, and of the Badè Museum collection. I would also tell the larger story of the Kingdom of Judah versus the Babylonian Empire, the destruction of the first Temple, and what happened after. I would then read aloud Jeremiah 40-41 in its entirety. With Jerusalem in ruins, Jeremiah 40 tells how the king of Babylon appointed Gedaliah as his governor in the new capital city of Mizpah in the Yehud province. Displaying and describing the Three Coins, I would draw parallels between Mizpah’s history and how much later, the Roman Empire ruled over their Province of Judea. This would include how violent resistance against empires lead to the destruction of the first Temple in 587 BCE by the Babylonians, and the second Temple in 70 CE by the Romans. The current Badè Museum display labels for the Three Coins do not say much about the coins but they were apparently found in tombs at Tell en-Nasbeh. On the left is a Bronze Prutah coin showing a wreath around a date from the time of Pontius Pilate.[1] In the middle is a silver Tetradrachm (also called a Tyrian Shekel) featuring the profile of Melqart, or Tyrian Hercules. This may be the coin mentioned in four stories of the New Testament.[2] One Badè Museum label says this coin was from a hoard at Qumrun (where the Dead Sea Scrolls were found) but another seems to indicate that it was found in a tomb at Tell en-Nasbeh. Maybe the coin was from Tell en-Nasbeh but similar to others found at Qumrun? The coin on the right is another Bronze Prutah showing an umbrella with the words “King Agrippa.” After the elemental makeup of the prutah was studied in 2010, this was found to be a coin of King Herod Agrippa I (37-44 CE), not his son, King Herod Agrippa II (49-95 CE).[3] Four King Herods are mentioned in the New Testament and students are often confused between them. Money is always interesting. Ancient money from about the time of Jesus would engage the interest of inmates in artifacts and history.

After the Three Coins, I would then return to the story in Jeremiah 41:1-3 in which Ishmael son of Nethaniah and his men murder the governor Gedaliah during dinner. Turning to the Stone Foot Bath as the next object, I would talk about its use as part of complex hospitality practices in the Ancient Near East. A foot bath is an element of how the guest and host interact formally, not just providing guests with a needed cleanup but also helping to establish a covenantal relationship. As the Badè Museum display says, “Harsh desert life and dangerous travel conditions necessitated the implementation of rules for the protection of both the traveler and the host.”[4] The label for Stone Foot Bath at the Badè Museum does not include a date and I did not find the artifact in the data records listed Open Context’s online Badè Museum archive.[5] However, on the web I found a ceramic foot bath similar in design from Tel Lachish, Israel, dated in the 8th century, BCE.[6] Perhaps the portable oval design with an integrated raised foot rest in the middle mean that they are of a similar age? (Or, maybe foot bath designs are so basic that they do not change much over time?) The cultural importance of foot washing as part of purification and hospitality is evidenced by many mentions throughout the Bible, including Genesis 18:4, Genesis 24:32, Exodus 30: 17-21, 1 Samuel 25:41, Song of Solomon 5:3, John 13:14-17, 1 Timothy 5:10, and Tobit 6:3. This Stone Foot Bath a part of a traveling exhibit may allow the inmates to connect viscerally with the scripture in John 13:14-17, in which Jesus shows humility by washing his disciples’ feet. Visualizing exactly how this object was used during foot washing may help them think more deeply about the scripture and its meaning. If the audience can touch the object, the connection will be even more powerful. To further engagement, I would ask the audience if they thought Ishmael broke the rules of hospitality by murdering his dinner host, and if the political situation between him and governor Gedaliah justified it.

Finally, I will use the Bone Box to represent how the ceremonies of life were disrupted by the dramatic events described in Jeremiah. The Bone Box is a good choice because it could be particularly meaningful for the Elmwood inmates both for religious and cultural reasons. The connection between the practice of using an ossuary for secondary burial and the Pharisees’ belief in physical, individual resurrection (referred to in Acts 23:6-8) could stimulate thinking about the relationship of ancient Pharisee and modern Christian beliefs. About two thirds of my students in jail are Latino, and many come from Mexico where the Día de Muertos (Day of the Dead) is an annual family celebration featuring cheerful images of skulls and skeletons. This limestone Bone Box with its elegant carvings of stylized geometric flowers and columns is a particularly approachable artifact. It could be interpreted as a way of connecting to friends and family who have died, rather than being morbid.

I would relate the story in Jeremiah to the artifact by getting the audience to think about what is takes to maintain complex burial rituals. For such rituals to be carried through, the community must have stable access to tombs and the safety, time, and materials to do the work. In Jeremiah 40:9-10, Gedaliah tries to reestablish the rhythms of normal life after the Babylonian empire has conquered the kingdom of Judah. Gedaliah says to the people, “Stay in the land and serve the king of Babylon, and it shall go well with you… gather wine and summer fruits and oil, and store them in your vessels, and live in the towns…” However, this attempt to reestablish a stable society and economy is halted by Gedaliah’s murder, and further slaughter of men of Judah and Babylonian soldiers by Ishmael and his followers. In Jeremiah 41:8, Ishmael and his men accept bribes not to kill some of the wealthy of Mizpah, “But there were ten men among them who said to Ishmael, ‘Do not kill us, for we have stores of wheat, barley, oil, and honey hidden in the fields.’ So he refrained, and did not kill them along with their companions.” This is a story of a violently disrupted community using its stored resources to survive in the moment, rather than supporting its long-term ritual and spiritual life. While the Bone Box itself is from an unfamiliar time and place, many in the jail audience have deep experience of violent disruption of community life by gangs and crime. I think they will find this artifact and its story engaging.

Direct access to ancient artifacts like the Three Coins, Stone Foot Bath, and Bone Box has potential to stimulate inmates’ understanding through an interactive presentation connecting each artifact with the history of the biblical city of Mizpah and also with the more familiar story of Jesus and the Roman Empire. Bringing to jail a traveling museum exhibit including objects from ancient Tell en-Nasbeh will serve the Badè Museum’s mission to foster a greater understanding and appreciation for the ancient biblical world and will enrich the experience of the men of Elmwood.[7]

Footnotes

[1] “Ancient Jewish Coins: Coins from the Procurators (6-66 CE),” Jewish Virtual Library – A Project of AICE, Accessed 20 Nov 2019, https://www.jewishvirtuallibrary.org/coins-from-the-procurators.

[2] Steve Rudd, “Phoenician coins – Coins of the Bible: Shekel of Tyre,” The Interactive Bible, Accessed 20 Nov 2019, http://www.bible.ca/coins/Jesus-coins-of-the-bible-Phoenician-Tyre-Tyrian-Shekel-official-sancturary-Temple-tax-Peters-fish-money-changers-Judas-30-silver-pieces.htm.

[3] “Figuring Out the Realm for the ‘Coin of the Realm,’” NIST Time Capsule – National Institute of Standards and Technology, 13 Feb 2019, https://www.nist.gov/nist-time-capsule/any-object-any-need-call-nist/figuring-out-realm-coin-realm.

[4] “Hospitality in the Ancient Near East,” Badè Museum informational display, as of 18 Nov 2019.

[5] “Open Context,” Alexandria Archive Institute, accessed 20 Nov 2019, https://opencontext.org/subjects-search/?proj=14-bade-museum.

[6] Robert J. Morgan, “The Israel Museum,” Robert J. Morgan, 2017. https://www.robertjmorgan.com/events-and-travel/the-israel-museum/.

[7] “Welcome!” Badè Museum informational display, as of 18 Nov 2019.

Sling stones at Bade Museum, Pacific School of Religion, Berkeley, Nov 2019
Bronze clasps at Bade Museum, Pacific School of Religion, Berkeley, Nov 2019

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Images Copyright 2019 by Katy Dickinson.

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Visiting Cal

Katy Dickinson UC Berkeley July 2019

I visited the University of California at Berkeley campus today to buy a new Cal Alumni sticker for my flaming SmartCar. I am taking an intensive theological Spanish course this month at Graduate Theological Union next door. As I walked across campus, I remembered that last month was the 40th anniversary of my Cal graduation, so I visited some favorite spots, including Ludwig’s Fountain on Sproul Plaza. Is Cal the only major university with a fountain honoring a dog?

June 1979 Katy UC Berkeley Graduation Eleanor Wade Peter Mark Katy Dickinson
UC Berkeley July 2019
Ludwig's Fountain UC Berkeley July 2019
Cal sticker on Katy Dickinson flaming 2017 SmartCar
Katy Dickinson flaming 2017 SmartCar at Pacific School of Religion, Berkeley

Photos Copyright Katy Dickinson 1979-2019

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New SmartCar with Flames

Katy Dickinson 2017 SmartCar with flame wrap

In 2010, I bought my first SmartCar and gave it a vinyl wrap with a multicolored ribbon design called Kite Strings. Since I have been commuting to Berkeley to earn my Masters at Graduate Theological Union and my car was growing noisy and bouncy, I decided to upgrade. I bought a used 2017 SmartCar and just had it wrapped in flames by Vinyl Ink Custom Wraps. 2017 is the last year that SmartCar made a gas-powered version – and my commute from San Jose is too long for an electric car. The eye-catching wrap makes my tiny car more visible in the Bay Area’s heavy traffic. My “new” car gets 37 miles per gallon of gas and is very easy to park, even in Berkeley!

John Plocher 2017 SmartCar with flame wrap
Katy Dickinson 2017 SmartCar with flame wrap
Katy Dickinson 2009 and 2017 SmartCars with wraps
2009 SmartCar with Kite Strings wrap in 2010

Pictures Copyright 2010-2019 by Katy Dickinson and John Plocher

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Honoring Gandhi

A reflection paper on Gandhi from my Pacific School of Religion “Transformative Leadership” class with the Rev. Dr. Dorsey Blake:

Paper

My fourth reflection paper is on the 1982 movie Gandhi, also considering parts of Gandhi’s 1927 Autobiography: The Story of My Experiments with Truth. I saw the movie when it was released but this is the first time I have watched it since I made two trips to create mentoring programs in Bangalore (now Bengaluru), India. I have the deepest respect for Gandhi and his remarkable accomplishments. Watching the movie again and reading his writing have only increased my appreciation for this great and humble man. It would be hard to overstate my admiration for Gandhi as a role model for generosity of soul, vision, non-violent change, organization and communication.

I have in my mind’s eye three bronze statues of Gandhi, one in Gandhi Square, Johannesburg, South Africa, another in Washington D.C. near Dupont Circle, and the third at the Museum of Memory and Tolerance, in Mexico City. For me, these heroic artworks represent the beginning and end of his story and illustrate parts of the movie. The statue in Johannesburg shows Gandhi in a legal gown over his suit, as he would have appeared as a young lawyer. He is reading a book, looking forward, and stands on a high plinth in a large public square. When I saw the statue in 2015, several men were lounging comfortably on the plinth base. The statue represents the young Gandhi at the beginning of the movie, a man who is making his professional way in Johannesburg, working inside the British system. The statue in Washington D.C. in front of the Embassy of India is very different. Over life size, the bronze shows Gandhi as an older man, striding along wearing very little and using a long staff. The red stone base says, “My Life is My Message.” This represents the Gandhi who walked modestly among his people, getting his social justice and political work done by force of personality. I make a small pilgrimage to Gandhi’s statue every time I go to Washington D.C. It feels like visiting an old friend. The final Gandhi statue is a bust in a line in front of the museum along with busts of Nelson Mandela, Mother Teresa, and the Rev. Dr. Martin Luther King. Four more larger than life statues of these great leaders make up the final exhibit of the museum, representing heroism and hope. Our Pacific School of Religion – Mexico immersion class visited the Museum of Memory and Tolerance in January 2019. Gandhi is represented among those who inspire the whole world to change for the better.

In the “Face to Face with Ahimsa” section of Gandhi’s autobiography, I was inspired by how much love was a part of his effectiveness as a catalyst for social change. Gandhi writes, “The people had for the moment lost all fear of punishment and yielded obedience to the power of love which their new friend exercised.” Gandhi uses the word ahimsa, meaning respect for living things and avoidance of violence, to describe how he interacted with the people of Champaran, in India at the foot of the Himalayas. He writes, “It is no exaggeration, but the literal truth to say that in this meeting with the peasants, I was face to face with God, Ahimsa and Truth. When I come to examine my title to this  realization, I find nothing but my love for the people.” The emotional connection between Gandhi and the people of India was profound. His leadership of the movement for Indian independence against British colonial rule was so effective not only because he was a great strategist, organizer, and communicator but also because he lead from love. I too have found that my best ideas and most effective communications come when I lead from my heart.

Gandhi is so important and beloved in India that he is sometimes referred to by just his initials. In the several weeks I stayed in Bangalore, India, in 2004 and 2007, I learned that M.G. meant Mahatma Gandhi. For example, I attended church at St. Mark’s Cathedral, which has the address 1 M.G. Road. 10 It took me a while to understand that the Bangalore hotel clerk was not saying “emmgee” but rather “M.G.” when giving directions to the cathedral for Sunday services. Gandhi is entirely deserving of this deep affection and respect by his nation, by the world, and by me.

References and Bibliography

  1. Gandhi, directed by Richard Attenborough, featuring Ben Kingsley (Columbia Pictures, 1982).
  2. Mohandas K. Gandhi, Autobiography: The Story of My Experiments with Truth, trans. Mahadev Desai (New York: Dover Publications, 1983).
  3.  “Mahatma Gandhi Memorial (Washington, D.C.),” Wikipedia, last modified 2 April 2017, https://en.wikipedia.org/wiki/Mahatma_Gandhi_Memorial_(Washington,_D.C.).
  4.  “Statue of Mahatma Gandhi, Johannesburg,” Wikipedia, last modified 19 August 2017, https://en.wikipedia.org/wiki/Statue_of_Mahatma_Gandhi,_Johannesburg.
  5.  “Memory and Tolerance Museum (Museo Memoria y Tolerancia),” CDMX – Ciudad de Mexico, accessed 11 March 2019, http://cdmxtravel.com/en/attractions/memory-and-tolerance-museum-museo-memoria-y-tolerancia.html.
  6. TechWomen Tour Johannesburg,” Katysblog (blog), 25 January 2015, https://katysblog.wordpress.com/2015/01/25/techwomen-tour-johannesburg/.
  7. Communities of Liberation, Cuernavaca Mexico (5),” Katysblog (blog), 30 January 2019, https://katysblog.wordpress.com/2019/01/30/communities-of-liberation-cuernavaca-mexico-5/.
  8. St. Mark’s Cathedral, Bangalore,” St. Mark’s Cathedral, Bangalore, last modified 2017, http://saintmarks.in.

Photos Copyright 2015-2019 by Katy Dickinson

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Communities of Liberation, Cuernavaca Mexico (6)

This is the sixth and last in a short series about my two week Spanish language and social justice immersion program in Cuernavaca, Mexico, with Pacific School of Religion‘s Center for LGBTQ and Gender Studies in Religion (CLGS) and CILAC Freire.

Indigenous people: Presentations at the Cilac Freire school spoke about a a variety of social justice issues, with regular focus on the indigenous peoples of Mexico. The afternoon charla topics during the second week included “Mujeres y Religión,” “Situación Política de México,” and “Las CEB’s desde la Experiencia Laica.” There was also a talk on “Historia del Movimiento LGTBQ y Feminismo” but I felt ill that day and regretfully missed it. Several of the talks also discussed the indigenous Zapatistas of the southern state of Chiapas who since 1994 have fought against the Mexican state. There were a number of images of ski-masked figures in the school – a trademark of the Zapatistas who cover their faces to hide their identities. When I first saw the images, I wrongly thought they were wearing a kind of Muslim niqāb, covering their faces for religious reasons.


Zapatista posters – wearing masks

 
Indigenous political posters 2018

In one of the talks, I asked the speaker (who self-identified as Mestizo) what it meant to be indigenous. That is, was it a matter of biology or of customs and traditions (or something else)? She replied that it was biological and that even if an indigenous person moved off traditional lands into the city and married someone who was not indigenous, their children would still be indigenous. It felt like each person who spoke was proud of the indigenous people of Mexico and the fight to retain their traditions and land. In the recent election for the Mexican President, the independent indigenous candidate Marichuy (María de Jesús Patricio Martínez) from the National Indigenous Congress was widely respected even though she did not have enough signatures to be on the official ballot.

Before our excellent Spanish lessons and interesting talks or tours each day, our group from Berkeley, California, started the morning with reflection and prayer.  We also had some free afternoons to go shopping and walk around the city of Cuernavaca. All in all, it was an inspiring experience and I would like to return to CILAC Freire to continue improving my Spanish and learning more about social justice in Mexico.

Communities of Liberation Blog Series: The posts in this series are-

  1. Communities of Liberation, Cuernavaca Mexico (1): About Blogging, Course Description, Celebrating 3 Kings, local homes, Cuernavaca, Museo de Arte Sacro, Tonantzin
  2. Communities of Liberation, Cuernavaca Mexico (2): Immigration, Base Communities, Mexico and Morocco
  3. Communities of Liberation, Cuernavaca Mexico (3): Customs and traditions, Virgin of Guadalupe, San Charbel Makhlouf of Lebanon, Iglesia del Río de la Plata and the LGBTQ community
  4. Communities of Liberation, Cuernavaca Mexico (4): Don Sergio Méndez Arceo, Museo Morelense de Arte Contemporaneo Juan Soriano, Coco, the Day of the Dead
  5. Communities of Liberation, Cuernavaca Mexico (5): Museo de Arte Prehispánico Colección Carlos Pellicer, Yolcatl: La representación animal en el Morelos Prehispánico, Museum of Memory and Tolerance (Museo Memoria y Tolerancia), Hate Speech, Rwandan genocide, Diego Rivera murals
  6. Communities of Liberation, Cuernavaca Mexico (6): Indigenous people, Zapatistas, Marichuy and 2018 elections

 
Cilac Freire classroom talks and Spanish lessons

 

Shopping in Cuernavaca and Tepotzotlán

 
Cilac Freire closing party with cake biting and music

 
Cilac Freire graduation!


Heading home to California

Blog post updated 5 Feb 2019

Photos Copyright 2019 by Katy Dickinson

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Communities of Liberation, Cuernavaca Mexico (5)

This is the fifth in a short series about my two week Spanish language and social justice immersion program in Cuernavaca, Mexico, with Pacific School of Religion‘s Center for LGBTQ and Gender Studies in Religion (CLGS) and CILAC Freire.

Our group visited a variety of museums in Cuernavaca, Tepotzotlán, and Mexico City (Ciudad de México). Although I have been to Mexico many times for both business and leisure, I never before visited any of these remarkable cities. There are a number of excellent collections of prehispanic artifacts, two of which we visited: the Museo de Arte Prehispánico Colección Carlos Pellicer in Tepoztlán, and the Yolcatl: La representación animal en el Morelos Prehispánico in Cuernavaca. We did not have time to see the large and famous National Museum of Anthropology (although I have seen some of its collection in other museums), so I plan to return to Mexico City to see that. (Another treasure of Ciudad de México I missed seeing is the Basilica of Our Lady of Guadalupe.) However, I was very happy at last to see the world famous Diego Rivera murals on the history of Mexico at the Palacio Nacional.

Museum of Memory and Tolerance: The most disturbing museum we visited was the Museum of Memory and Tolerance (Museo Memoria y Tolerancia), Mexico City. It presents a wide variety of information about genocide, racism, LGBT bigotry, and other forms of intolerance, including extensive galleries about the Holocaust, the Rwandan Genocide and other crimes against humanity. I grew up in a Jewish community in San Francisco that lost most of its senior members to the Holocaust, and I later worked with Holocaust survivors on a kibbutz in Israel, so touring these exhibits was painful.  In 2014, I visited the Kigali Genocide Memorial with the TechWomen Delegation, which I wrote about in “Touring Kigali,” “Swords to Ploughshares, Rwanda” and other blog posts. The Kigali Genocide Memorial also offers exhibits on the topic of genocide around the world.

One of the most upsetting exhibits in the Museum of Memory and Tolerance was on Hate Speech (Discursos de Odio), featuring a wall-size display on President Trump speaking vitriol about Mexico. I felt nauseous and embarrassed at how America is seen now, and I wished that there were some way to say how deeply many Americans disagree with our President. The museum’s ending exhibits about more positive topics like Tolerance and Diversity seemed weaker and less effective than the horrors presented in the upper floors. The final room honors four great leaders with heroic statues and video biographies: Nelson Mandela, Mother Teresa, Gandhi, Rev. Martin Luther King, ending on a message of hope. There are busts of these four outside the museum as well.

 
Nursing mother and dog vessel, ceramic artifacts in Museo de Arte Prehispánico Colección Carlos PellicerTepotzotlán, 2019

 
Iguana and starfish, ceramic artifacts in the Yolcatl: La representación animal en el Morelos Prehispánico, Cuernavaca, 2019

 
Artifacts from the Holocaust: measurement tools to determine race, in the Museum of Memory and Tolerance, Mexico City, 2019

 
Artifacts from the Holocaust: boxcar used to transport prisoners to concentration camps in Poland, and Walther P38 German pistol used by the Wehrmacht, in the Museum of Memory and Tolerance, Mexico City, 2019

 
Exhibits on the Rwandan Genocide, in the Museum of Memory and Tolerance, Mexico City, 2019

 
Never Again: flowers for a mass grave – honoring the dead on the 20th anniversary of the Rwandan Genocide, Kigali, Rwanda, 2014

 
Machete, mass gravesite from the Rwandan Genocide, Rwanda, 2014


Lost Potential – In Memory of the Children Lost in the Genocides (El Potencial Perdido – En memoria de los niños perdidos en los genocidios), in the Museum of Memory and Tolerance, Mexico City, 2019

 
Racism and LGBT Bigotry, and Tolerance, in the Museum of Memory and Tolerance, Mexico City, 2019

 
Hate Speech (Discursos de Odio) with a film of President Trump, big statues of Nelson Mandela, Mother Teresa, Gandhi, Rev. Martin Luther King, in the Museum of Memory and Tolerance, Mexico City, 2019


Busts of Nelson Mandela, Mother Teresa, Gandhi, Rev. Martin Luther King, in front of the Museum of Memory and Tolerance, Mexico City, 2019

 
Diego Rivera murals, Cilac Freire group at the Palacio Nacional, Ciudad de Mexico, 2019

 
Diego Rivera murals, Palacio Nacional, Ciudad de Mexico, 2019

Blog post updated 5 Feb 2019

Photos Copyright 2014-2019 by Katy Dickinson

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