The “nature–culture divide,” the separation between the physical world as opposed to humans and their creations, can sometimes feel quite marked in contemporary society. This is especially the case for a discipline like archeology. Even though archaeological exploration takes place in the physical world, whether excavating the remains of an ancient house on a cold, wintry day, or metal detecting in a field in the autumn sunshine, one largely learns about these discoveries from books and newspapers or by visiting a museum. Through this process, the link between “nature” and “culture” is disconnected as remnants of past lives are brought inside the museum. In this article, I hope to disrupt this “divide” using the example of a journey through my local park, Trumpington Meadows Country Park (TMCP), located three miles south of the city of Cambridge, United Kingdom, and the display and presentation of local archaeology at the Museum of Archaeology and Anthropology (MAA), Cambridge, where I work. Cambridgeshire lacks a county museum and MAA holds one of the richest archaeological assemblages in the county. Over the past decade, MAA has made many efforts to promote local archaeology and forge better connections with regional audiences. Employing the example of the material from Trumpington held at MAA, I will consider these initiatives in relation to the need to better bridge the “nature–culture divide” by examining how we can re-establish the link between museums, their collections and activities, and the wider region.
One final theme concerns well-being. In December 2020, I contracted COVID, and I am still suffering from the aftereffects now, several years later. So-called Long COVID (Davis et al. 2023) impacts every aspect of my life. I have trouble remembering things, and I get mentally and physically fatigued very easily. Social engagements are difficult and Long COVID can be very isolating. All this means I have had to learn to pace myself, ration my energy, and radically alter my life. Taking short walks in TMCP has been “therapeutic” (Gesler 1992, 1998, 2018; Kearns and Gesler 1998), aiding my recovery by positively impacting my well-being. There are lots of definitions of well-being (Baxter and Burnell 2022; Monckton 2021), but here I limit myself to what has made me feel better. This includes lifting my spirits by getting outdoors, using but not taxing my brain by reading about my local area and spending time outside with my family. Therapy, in this instance, has been as much cognitive as physical. As we will see, many past human activities at Trumpington are invisible and require extra knowledge to uncover. The Ruin is an elegy written in Old English and published in the tenth century. It describes an unnamed ruined city, reflecting on the people who lived there and built it. People in the Early Medieval period seem to have ruminated a great deal about past lives and there is even a word in Old English, dustsceawung, meaning “the contemplation of dust” (Mitchell and Robinson 2001: 253). Through dustsceawung people were able to meditate on their own existence (Ramsey 2010). I have found this, too, with my exploration and discovery of knowledge of past activities at TMCP.
Heritage and Landscape
Before I provide an account of a typical walk through TMCP, I think it is useful to define a few terms and position the issues raised in this article, beyond the scope of my local park and the museum where I work. The different human activities I identify at TMCP could be described more broadly as “heritage” for which I follow Laurajane Smith's contention that heritage is performed: “Heritage is a multilayered performance—be this a performance of visiting, managing, interpretation or conservation—that embodies acts of remembrance and commemoration while negotiating and constructing a sense of place, belonging and understanding in the present” (Smith 2006: 3).
TMCP could also be viewed as a “landscape.” The term landscape dates as far back as the sixteenth century, relating to painting (David and Thomas 2008: 27). In archaeology, the term has been used in Britain since the mid-1970s as a way of examining large areas with different human activities present over time (Darvill 2008: 60). Similarly, in heritage studies, Smith described landscapes as “a palimpsest, where the landscape is understood to have been continually written over by human physical and cultural interactions with it” (Smith 2006: 78). Ideas of landscape focusing on culture can be useful, but they have also been critiqued because nature is seen to be transformed by culture, acting as a passive “stage-setting” for human actions (Byrne et al. 2013: 4; Head 2010: 428; Strang 2008: 51). The work of anthropologist Tim Ingold (1993) went some way to bridging the divide between nature and culture in landscape studies by showing, as Sarah Whatmore and Steve Hinchliffe (2010: 444) put it, “landscape is always a process involving more than people.” In this article, I follow Lesley Head (2007) who has argued that landscapes are the collaborative products of human and nonhuman agency.
A Walk through Time
TMCP is located to the southwest of the village of Trumpington, sandwiched between a sprawling housing development on the southern edge of the city of Cambridge and the M11 motorway. My journey starts with an ordinary field, now home to skylarks and the odd brown hare. Nothing is visible today, but 80 years ago, it was the site of the Trumpington World War II prisoner of war camp. In fact, it was two camps. Camp 45 hosted adults whereas Camp 180 accommodated younger POWs on the same site. They seem to have held people from several countries throughout the war. In 1943, a Red Cross inspection listed 750 Italian prisoners and in 1945 and 1946, prisoners from Germany and Austria were held there.1 Nothing of the camp now survives and many of the local cyclists and dog walkers who pass by its former location every day are completely unaware that it ever existed.
Continuing along the path, to my right, new houses are being built, and there is a hive of activity with diggers and dump trucks swarming across a muddy wasteland. Two and a half millennia ago, it looked very different. During what archaeologists now call the Iron Age, hundreds if not thousands of people lived out their lives here (Evans et al. 2018: chap. 4). All that remains of these people are the pits and things they left behind. Even their houses proved difficult to locate and could only be seen post excavation when pits and other finds were plotted, forming empty round shadows on the overall site plan. People's lives at this time revolved around farming and the seasons. Everything they could no longer use, including sometimes the dead, was piled onto middens, a kind of giant compost heap used to fertilize the soil, regenerating life and society. As I walk, I often think about the people who lived and died here. It is hard to imagine what their lives were like. By living in such proximity to mounds of waste, including the decomposing remains of dead relatives and friends, their understanding of life and death must have been very different from my own.
Visible on the horizon is Trumpington Church and the old village beyond. Around 1,350 years ago, just to the south of the current church, a young woman was buried lying on a bed (Evans et al. 2018: chap. 5). On her chest was a beautiful cross made from gold and garnets, which is one of the treasures of MAA (figure 1). As a I pass by, I question who this woman was and how she came to be buried at Trumpington. With fewer than 20 so-called bed burials known in the whole of England, why was she chosen to be buried on a bed, and what was the significance of the cross to her and to the mourners at her graveside?
Close to the church, 1,350 years ago, a young woman was buried with a beautiful gold and garnet cross. Courtesy of Museum of Archaeology and Anthropology, University of Cambridge.
Citation: Museum Worlds 12, 1; 10.3167/armw.2024.120110
A little further south, one encounters a huge scar in the landscape crossing a large concrete bridge. The M11 motorway was completed in 1980. Plants at the foot of the bridge could be evidence that 40 years ago, before the road was built, this was someone's garden. The hum of the M11 is a constant reminder of the contemporary world, but just past the bridge is a tiny wetland oasis home to reed buntings and reed warblers (figure 2). A little over 100 years ago, it was a very different picture, the location of so-called coprolite digging where hundreds of workers dug huge longitudinal pits on an industrial scale in search of phosphates to fertilize the soil (O'Connor 2001: pl. 9; 2013). This place always reminds me that in Britain “nature” and “culture” are often so entwined that it is often impossible to separate the two (Raban 2008: 55). Without the coprolite digging, there would be no water and no reed buntings or warblers. Close to the coprolite pits, I leave the main footpath and take a short walk down to the river. Here, in the meadows, I often see the resident barn owl. In winter, there is sometimes a flock of lapwings 100 birds strong. I stand at the riverbank for a short while, contemplating life and hoping to see the blue flash of a kingfisher before I head home.
Now a small wetland, just over 100 years ago this was the site of industrial coprolite digging. Photograph by author.
Citation: Museum Worlds 12, 1; 10.3167/armw.2024.120110
Landscape and Well-Being
My account of a journey through TMCP is a personal exploration and follows a well-trodden path of writing about walking (e.g., Coverley 2010, 2022; Sebald 1998). As Niall Finneran and Christine Welch have explained, much of this literature exemplifies how “our sense of place and space reflects our moods and mental concerns” (2022: 264). It also reveals how nature and culture can be closely intertwined, and this is the case for most of Britain, which has been continually inhabited for thousands of years (Cowley 2008). There has been much discussion of the physical and mental benefits of experiencing nature (see Jimenez et al. 2021 for a review of the evidence), and I gain great joy from spotting something rare or new, a scarce butterfly or a winter migrant bird. But I argue, discovering evidence for past human activity at TMCP has also been beneficial to my own well-being.
Enhancing well-being by encouraging engagement with archaeology and the landscape has become an important topic in the United Kingdom in recent years (Darvill et al. 2019; Everill and Burnell 2022; Reilly et al. 2018). Participation in archaeological activities, such as excavation and fieldwalking, are seen to benefit people's well-being (Darvill et al. 2019; Everill and Burnell 2022; Sayer 2015). Hitherto, activities have focused on directed efforts, for example, helping the mental health of veterans through their participation in archaeological fieldwork (Everill et al. 2020). Others have organized activities within well-known landscapes, with visible ancient remains and monuments, such as Stonehenge or Avebury (for example, Darvill 2019). Based on my own experiences, I think it would be beneficial to promote these kinds of activities in landscapes like TMCP, which display less obvious evidence of past human activity. It would greatly extend the scope of this kind of work because almost anywhere in Britain has an interesting past and story to tell if you only look beneath the surface. I also think that, although directed projects engaging people with the process of archaeology have clearly been hugely beneficial, there is also potential to provide people with their own opportunities for self-discovery and exploration. Discussing a kind of “culture therapy,” through which an organization called The Resolution Trust helps people with mental health issues, Laura Drysdale commented: “Archives and archaeology . . . materialize an interesting creative tension between the quest for knowledge and the impossibility of total success in that quest; it is there, in the space between knowing and not knowing, that our projects make the most difference, for that is where the imagination lives” (Drysdale 2019: 54). This idea of a “space between knowing and not knowing” and the power of the imagination goes some way to explaining my own experiences. For me, it has not been about being told what was there or being directed to undertake specific activities, it has been important to make discoveries for myself. By this I mean a secondary investigation or re-exploration of knowledge which has already been generated by others. This process is iterative and involves multiple explorations of the landscape and its resources. By looking, experiencing, returning, and thinking, mind and body are both stimulated.
It is important to recognize that what works for some does not always work for others (Williams 2007: 2), but I have found that contemplating past lives helped me to put my own problems into perspective. This is essential, particularly for individuals who have suffered from the trauma of a life-changing illness, as the “narrative structure” of an activity like considering past lives can help people to reaffirm their place in the world (Crossley 2000: 528). Drawing on the work of Anthony Giddens (1991), Claire Nolan (2019: 1–3) has highlighted how heritage can be seen as a form of “ontological security,” a means of “anchoring” reality, or as a tool for the construction of identity, enabling people to locate themselves in time, reflect on life and connect them with family and place. According to Nolan (2019: 2), the survival of evidence of the past in the present can also provide people with comfort, positively impacting their well-being. I have found that, rather than valuing continuity and survival into the present, during a disrupted period in my life, I gained solace from the idea that things are always changing; they are continually in the process of becoming.
“Nature,” “Culture,” and the Museum
Because “culture” and “nature” are so thoroughly intertwined following thousands of years of continual human occupation at Trumpington, I have approached my local landscape from the perspective that it is a collaborative product of “nature” and “culture.” I have also argued that experiencing this landscape has enriched my life and improved my well-being. I now want to consider ways in which one can link this landscape with the local museum, MAA, to the benefit of both. But first I will reflect on the information available to people who visit TMCP. There are several information panels in the park. These provide some details about past human activities, such as the coprolite digging, but miss others, most notably the Iron Age settlement. It is interesting that information about “culture” and “nature” sit quite happily side by side on these panels. For example, figure 3 shows how on one side there is an explanation of coprolite digging, and on the other, details are presented of the different animals which now live in the wetland environment that has reclaimed the site where the coprolite diggers once worked. Data generated by archaeologists is valued by the public and institutions like museums because of what it can tell about the past (Rathouse 2019: 48), but it can often be difficult to access, published in expensive books and journals and using technical language. Luckily, there are also resources about past human activities at TMCP available online, including the Heritage Gateway2 and the website for the Trumpington Local History Group,3 which is particularly informative on the prisoner of war camp. Nevertheless, I would say that most visitors to TMCP are largely unaware of the past human activities that took place there.
Information panel at Trumpington Meadows Country Park. Photograph by author.
Citation: Museum Worlds 12, 1; 10.3167/armw.2024.120110
Turning to MAA, as already mentioned, there are several objects from Trumpington on display in its galleries or housed in its stores, including the Trumpington Cross. Displays, such as the Wall of Cambridge (figure 4), located on the ground floor of the Cambridge Gallery, show items from the collection from different parts of the region. They are displayed in layers, which is an attempt to show stratigraphy with the most recent examples at the front and the older ones at the back. It is a popular display, and visitors enjoy being able to locate objects found in the village they live in (Joy and Harknett 2020). In June 2023, a major new exhibition was opened, exploring how knowledge of the archaeology of Cambridgeshire has grown exponentially over the past 100 years or so. Beneath our Feet: Archaeology of the Cambridge Region (June 2023–September 2024) took specific times and places to explore the archaeology of the region and focused on people from the past.
The “Wall of Cambridge” display at MAA. Courtesy of Museum of Archaeology and Anthropology, University of Cambridge.
Citation: Museum Worlds 12, 1; 10.3167/armw.2024.120110
Despite these efforts, there is still a separation between MAA and TMCP, and I want to do more to bridge this gap. Easy wins could be to make a better link between the information provided at the park and at MAA, respectively. Outreach also has a role to play, and as a part of the Beneath our Feet exhibition, MAA staff have organized events throughout the region. Studies have shown the benefits of handling ancient things in terms of promoting ideas of shared identity and a sense of belonging (Burnell and Woodhouse 2022: 50). Taking objects out of the museum and arranging object handling sessions in landscape locations such as TMCP could also help link the museum and the landscapes where its collection items were made and used. Connecting MAA's collections catalog4 to maps so people can see what has been found near their homes could also help to inspire people to explore their local heritage and visit the museum. It would also provide opportunities for self-exploration and learning, which I have found so favorable to my own well-being.
Conclusion
In conclusion, most people are aware of the benefits of experiencing “nature” and I have certainly profited from walks in my local park. By also thinking about past lives, I have put my own problems into perspective and my journeys through TMCP have provided me with the mental and physical space to heal following a debilitating illness. I argue that linking people to the activities of past generations can promote similar advances to health and well-being in others. This can be achieved by reconnecting “nature” and “culture,” the link between which in this instance was disrupted when items from the local landscape were removed to MAA. One way to challenge the “nature–culture divide” could be then to view landscapes like TMCP not so much through the different lenses of “nature” or “culture,” but rather as landscapes of well-being where “nature” and “culture,” landscapes and museums, are better linked. Returning to the Old English word dustsceawung (the contemplation of dust) in the context of this article, dust continues to exist and is reincorporated into the present, acted on by “nature” and “culture.”
Acknowledgments
I am grateful to Philipp Schorch and Nicholas Thomas for their comments on this article and for inviting me to present at the Beyond the Nature/Culture Divide workshop. I would also like to thank the organizers of a conference celebrating the Archaeology of the Cambridge Region held in 2022, Oscar Aldred and Vida Rajkovaca, who first encouraged me to present my ideas on this topic. Thank you also to Mark Elliott for his helpful feedback on a previous draft.
Notes
Heritage Gateway. “Welcome.” https://www.heritagegateway.org.uk/gateway/ (accessed 15 August 2024).
Trumpington Local History Group. Homepage. http://trumpingtonlocalhistorygroup.org (accessed 15 August 2024).
MAA. Homepage. https://collections.maa.cam.ac.uk (accessed 15 August 2024).
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