ARCH coordinates adult education courses to Europe through the Erasmus+ Programme. We run a range of week-long courses for 6 to 8 participants with our host trainers in Europe. Next year we will run 10 courses based around managing cultural and community heritage
It was amazing to explore the regenerating forests in SW Norway and to understand better how native forests can develop with a lower browsing pressure.
Deer management practices differ between Norway and Scotland, with carcass weights used to determine deer quotas in Norway, indicating the overall health of the population and helping to balance its impacts on woodland regeneration.
Cultural and social factors have influenced the woodland regeneration we saw, from the abandonment of farms over the 20th Century to the different attitudes to hunting, foraging and land-use in Norway.
The diversity of species and structure in the Norwegian forest sets an example for us to aspire to in Scotland, and we need to consider how to integrate a rebounding forest within Scotland’s cultural and social setting.
Natural regeneration was abundant nearly everywhere we visited, something which is comparatively unusual in Scotland unless it is enclosed within a deer fence. Regeneration was so prevalent in some locations that it was encroaching into previously open habitats, such as small fields of abandoned farms. A strong hunting culture and associated herbivore management within Finland appears to the main cause for natural regeneration within Finnish forests.
Geographical Connectivity is the Natural Key
Norway has had a natural recolonization of all carnivores, due to be part of the continent Europe and neighbour countries fluxes. First wolves recolonized in 1980 to the south, through dispersion of the first wolves by likely Finish-Russian populations. The geographical position of the UK being an island doesn’t allow natural recolonization, and therefore it leaves the question to wether we could or we should intervene
The purpose of this report is to share the knowledge I gained while working with the Lišov Múzeum in October 2019. As a member of the Technical Outreach and Education team at The Engine Shed, I wanted to focus on the traditional building materials and skills, as well as the importance of community engagement in Lišov.
This report is primarily visual, with key points written out. The idea behind this is to be able to share this information with colleagues, or others who may be interested, in an accessible format. The ability to share information visual and through activities or tactile learning is important to our team and for our work with the public.
The level of protection afforded to different types of protected area in Poland is not dissimilar to that in Scotland. For example, in terms of the Natura 2000 network all EU countries have an obligation to transpose the Habitats and Birds Directives into domestic legislation. Similarly, in Scotland and Poland, regulatory authorities and have their own responsibilities.
I think the main difference in the protect areas protection measures between Poland and Scotland is the level of public promotion and access provision.
In Scotland we actively advertise our protected areas at whatever level but in Poland this is much more subtle even where public access provision is encouraged.
The trip to Poland was truly fascinating in many respects and one would hope that western influences do not put pressures on the natural heritage we experience in Scotland and the UK as a whole.
I was especially interested in the ethnographic display in the museum which included some flax heckling boards. I have been working on an 18th century flax mill near Glasgow and so it was great to see how the hand heckling technique worked. One handle was for the foot and the other for one hand. The flax was then thrashed against the heckling spikes to straighten the flax fibres ready for spinning. This technique would have been used in Scotland prior to the construction of water mills. Apparently there were a couple of water mills in Lišov in the 19th century, but they have been demolished. Corn mills were often used for other purposes such as flax mills and saw mills. Flax was grown in this area in the past and according to Jacob there are old flax soaking ponds in the area.
This is one of the faces of Walltopia – a Bulgaria company and a global leader in climbing wall manufacture. It belongs to the Mountain Guides training school in Troyan on the Devistashko Plateau, established in 2013. Marco, one of the teachers here, tells us that students arrive aged 14, and leave six years later with a range of skills including cultural tourism, mountain biking skills, navigation and first aid.
I went to Finland with an idea to compare the forests there with those in Scotland and, more specifically, with that found at Abernethy. It became apparent, however, that such a comparison was unrealistic. The context of the forests, geographically, culturally and historically, are totally different. Finland is roughly 5 times the size of Scotland and is 75% forested. The population is approximately the same in both countries. This has meant that huge areas of Finnish forest are never, or incredibly rarely, disturbed by human activity. Historically, effectively all of Scotland’s forests have been managed as commercial plantations, especially following the Second World War. This meant a huge reduction in the size of the forest and large areas of forest consisting of uniform trees the same age and size. Finland has greater areas of old growth, natural forest which has never been managed by humans. Culturally, the natural world appears to garner much more respect in Finland than in Scotland with visitors much less likely to actively damage the forest or wilfully disturb wildlife. Regular fire sites and camping huts mean that visitors have designated places to eat, sleep and light fires. Much of the way the Finnish people treat and manage their forests provide a glimpse of how Abernethy could be however it felt to me that we are simply a couple of generations behind.
Looking to the communities of the past can directly inspire the answers to these questions. Maybe people could connect to their heritage to feel a sense of place, a sense of identity and ‘rootedness’, in a way that is relevant to their lives. Maybe wider communities can be created in museums by ensuring that people from disenfranchised backgrounds find a ‘home’ and share learning possibilities in the museum environment. Maybe it is extending beyond the academic/intellectual framework that informs traditional museum culture, to also engage with, in a sustainable way, skilled craftspeople, artists, storytellers and musicians to form creative spaces, who intersect with, and are informed by, the collections held in the museum. Maybe by having such an inclusive environment, we can directly mirror the coherent, collectively organised communities of the past.