Artwork Used in a Grand Army of the Republic (G.A.R.) Hall in Bath, Maine, circa 1866 / THF119558
Following the end of the Civil War, numerous fraternal veterans’ societies were formed. These societies enabled veterans to socialize with individuals who had similar experiences and also allowed them to work towards similar goals.
Dr. Benjamin Franklin Stephenson formed the Grand Army of the Republic (G.A.R.) for all honorably discharged Union veterans on April 6, 1866, in Decatur, Illinois, and it quickly grew to encompass ten states and the District of Columbia. The G.A.R.’s growth was astronomical, peaking in the 1890s with nearly 400,000 members spread out through almost 9,000 posts in all 50 states, as well as a few in Canada, one in Mexico, and one in Peru. These posts were organized into departments, which were typically divided by state, but could include multiple states depending on the population of Union veterans in the area.
Woman's Relief Corps (W.R.C.) Conductor Badge, 1883-1920 / THF254030
Daughters of Union Veterans of the Civil War Membership Badge, circa 1900 / THF254033
The tenets of the G.A.R. were “Fraternity, Charity, and Loyalty,” and are depicted in the seal of the G.A.R. The fraternity aspect was met by fraternal gatherings such as meetings, as well as annual reunions known as encampments at the departmental and national level. Charity was demonstrated through fundraising for veterans’ issues, including welfare, medical assistance, and loans until work could be found, as well as opening soldiers’ and sailors’ homes and orphanages. Loyalty was demonstrated in several ways, including erecting monuments, preserving Civil War sites and relics, donating cannons and other relics to be displayed in parks and courthouses, and donating battle flags to museums.The G.A.R. was assisted in all of their work by their auxiliary organizations, known as the Allied Orders of the G.A.R.: the Women’s Relief Corps, Ladies of the Grand Army of the Republic, Sons of Union Veterans of the Civil War (SUVCW), the Auxiliary to the SUVCW, and the Daughters of Union Veterans of the Civil War—all of which are still active today.
Additionally, the G.A.R. was instrumental in having the tradition of memorializing the dead and decorating their graves recognized as the federal holiday Memorial Day, formerly known as Decoration Day. From its origins in smaller, localized observances throughout the country, it gained national recognition after Commander-in-Chief General John A. Logan issued a proclamation on May 30, 1868. Programs like the one above detail the order of events of these celebrations, and some even detail how to appropriately contribute.
Members of the Grand Army of the Republic (G.A.R.) Visiting Mount Vernon, September 21, 1892 / THF254036
The annual and national encampments were not just big events for the G.A.R. and the Allied Orders of the G.A.R, but also for the railroads and cities in which the encampments were held. Railroad companies, such as the Maine Central Railroad Company, advertised the encampments and offered round-trip tickets to attendees. A typical schedule of events for encampments included speeches, business meetings where delegates voted on resolutions and other organizational business, receptions for the G.A.R. and the Allied Orders, parades reminiscent of the Grand Review of the Armies following the end of the Civil War, campfire activities, concerts, outings to nature or historic points of interest, and reunions of other groups, including regimental and other veteran organizations. Attendees to the 1892 Washington, D.C., National Encampment were able to visit Mount Vernon.
Members would show up in their uniforms, which often included hats with G.A.R. insignia, as well as their G.A.R. membership badge, an example of which can be seen above. Membership badges denoted the wearer’s rank at the time they mustered out and would also show what rank within the G.A.R. they held; Commander-in-Chief badges would be substantially more ornate.
In addition to their membership badges, attendees would also represent their home state, posts, or departments with ribbons or badges stating where they were from. An example is the Forsyth Post badge used at the 1908 Toledo, Ohio National Encampment. These ribbon badges are all unique to the host city—for instance, Detroit’s national encampments’ badges featured an image of Antoine de la Mothe Cadillac sailing to Detroit, signifying the city’s founding in 1701; national encampments held in California typically featured a grizzly bear, like their state flag; Denver’s 1905 National Encampment featured a cowboy on a bucking bronco; and Holland, Michigan’s 1904 and 1910 Annual Encampments featured wooden shoes and windmills.
Badges help tell the story of the G.A.R., and make these events more relatable to modern audiences—who hasn’t bought a souvenir on vacation or at an event? Beginning in 1882, The G.A.R. produced official souvenir badges for purchase in addition to the membership badges. Some of these souvenirs were made from captured Confederate cannons authorized for destruction by acts of Congress. In the case of the G.A.R., badges were so important that in the 50th Congress, 1st Session, a bill (Report No. 784) was passed to “prevent the unlawful wearing of the badge or insignia of the Grand Army of the Republic or other soldier organizations.”
Watching the highly decorated G.A.R. members march in the parade was a sight that drew many thousands of spectators wherever the encampments were held. The members would have likely marched in their G.A.R. uniforms, which included a double-breasted, dark blue coat with G.A.R. buttons and a hat (either kepi or slouch felt) with G.A.R. insignia. Other uniform pieces, such as leather gauntlets with G.A.R. insignia, are known to exist, but they do not appear to be commonplace. As they had done in the Grand Review of the Armies, they would march with their flags. In 2013, one such flag was conserved by The Henry Ford, as documented in this blog post: “Conserving a G.A.R. Parade Flag.”
Grand Army of the Republic Parade at Campus Martius, Detroit, Michigan, 1881 / THF623825
As the G.A.R. members aged, the number capable of walking an entire parade route dwindled, but luckily for them, the rise of the automobile ensured that they could still participate. For veterans who did not take their personal automobiles to the encampments, calls were sent out to round up enough vehicles to provide each veteran with a car for the parade. In the case of the 1920 Indianapolis National Encampment, John B. Orman, Automobile Committee Chairman, sought to get enough automobiles for all of the veterans requiring them and said “The ‘boys’ of ’61 are no longer boys. Today the distance from the monument erected to their memory to Sixteenth Street is longer than the red road from Sumter to Appomattox.” Local dealerships loaned their cars for the parade, much like today’s parade sponsors sending cars or attaching their names to floats in parades.
At the 83rd and final G.A.R. National Encampment, held in Indianapolis, Indiana, in 1949, six of the last sixteen G.A.R. members not only made the trip to Indianapolis but were able to “march” in the final parade—thanks to the automobile.
Joseph Clovese, one of the six to have participated in the final parade, can be seen with fellow G.A.R. members adorned with their G.A.R. badges on his Find a Grave page. Clovese was born into slavery on a plantation at St. Bernard Parish, Louisiana, in 1844. He joined the Union Army during the siege of Vicksburg as a drummer boy, and then later became an infantryman in the 2nd Missouri Colored Infantry Regiment (later the 65thU.S. Colored Troops Regiment). Following the war, Clovese worked on riverboats on the Mississippi River and assisted with the construction of the first telegraph line between New Orleans, Louisiana, and Biloxi, Mississippi.
Clovese received a citation and medal at the “Blue and Gray” reunion, the 75th anniversary of the Battle of Gettysburg in 1938. At age 104, he moved to Pontiac, Michigan, with his niece, and, according to his obituary in the New York Times, he would take daily walks and was hardly ever ill. He died July 13, 1951, in the Dearborn Veterans Hospital at the age of 107. More information about his long and fascinating life, as well as additional photos of him wearing his G.A.R. badges, can be seen in his Fold3 Gallery.
The G.A.R. officially dissolved in 1956 with the death of the last member, Albert Woolson, but the spirit of the organization lives on through the Allied Orders of the G.A.R.
Released in 1992, The Muppet Christmas Carol was the first Muppet film produced after Jim Henson’s death in 1990. His son Brian, along with his siblings, had taken over the company. Brian had previously worked on several of his father’s projects, including building the first penguin puppet for The Muppet Show, helping create the bicycle sequence in The Great Muppet Caper, and providing voices for the film Labyrinth (as Hoggle) and the TV series The Storyteller (as Dog).
Bill Haber, the Hensons’ agent, was the first to pitch the idea of creating a version of A Christmas Carol. While Brian—who was interested in continuing his father’s work, but wanted to avoid too much of a direct comparison—considered the idea, Haber took the initiative to sell the rights to ABC TV, who planned to make a television film. When longtime Muppet writer Jerry Juhl submitted his final script for approval, however, executives at Walt Disney Pictures opted to purchase it and make it into a feature film.
1876 edition of Christmas Stories, which included A Christmas Carol / THF624009
Charles Dickens’s novella A Christmas Carol, first published in 1844, was hugely popular during its time. The first edition, published on December 19th, sold out by Christmas Eve, and four more editions would follow by the end of the year. During his lifetime, Dickens would adapt the piece for public readings, which he himself would perform until his death in 1870. Stage productions would soon follow, and even today it is common to see A Christmas Carol on offer from theater companies during the holiday season. The earliest surviving screen adaptation is Scrooge, or Marley’s Ghost, from 1901. Between then and 1992, 14 other adaptations had hit the silver screen, and the plot of A Christmas Carol was familiar to many, even if they had not read the original story.
Portrait of Charles Dickens, 1865-1870 / THF121158
Originally aiming to make The Muppet Christmas Carol into a parody of the original story, in keeping with the irreverence for which the Muppets were famous, Henson and Juhl soon realized that no previous film adaptations had truly captured Dickens’s prose. Rethinking their approach, they decided to cast Gonzo in the role of Charles Dickens, and make him the omniscient storyteller—a device that not only allowed them to include dialogue that was 95% faithful to Dickens’s original work, but also mirrored the earlier public readings of the story. Rizzo the Rat joined in as Gonzo’s sidekick and a form of Greek chorus, interjecting often-humorous commentary throughout the film.
Gonzo as Charles Dickens, Kids’ Meal Toy, 1993 / THF304876
Having decided on this approach, it was time to “cast” the rest of the story’s characters. As Brian Henson explained in a 2015 interview, “Bob Cratchit was a natural role for Kermit. He was almost playing himself.” The role of Mrs. Cratchit went to Miss Piggy, Tiny Tim was assigned to Robin the Frog, Fozzie Bear became Fozziwig (previously known as Fezziwig in Dickens’s original), and Statler and Waldorf served as the ghosts of the Marley brothers (a notably drastic change from the original, where there is only one Marley ghost—yet a necessary one, as you can’t have Statler without Waldorf, or vice versa). Other Muppets filled out the rest of the supporting cast, and brand-new Muppets were created for the Ghosts of Christmas Past, Present, and Future, to detract less from the ghosts’ ominous nature.
Kermit the Frog as Bob Cratchit, Kids’ Meal Toy, 1993 / THF304874
The one principal human actor in the production was Michael Caine, who played Ebenezer Scrooge. Upon accepting the role, Caine said, “I’m going to play this movie like I’m working with the Royal Shakespeare Company. I will never wink, I will never do anything Muppety. I am going to play Scrooge as if it is an utterly dramatic role and there are no puppets around me.” This choice continued the tradition of blending the world of the Muppets with the real world, seen in other Henson projects such as Labyrinth, Sesame Street, and Fraggle Rock, arguably adding to the “realness” and accessibility of the works and worlds Henson created.
Although it opened to mixed reviews, and achieved only modest box-office success, the film went on to become a beloved part of the Muppet filmography. For some, the appeal lies in its faithfulness to Dickens’s original story. Others appreciate the film’s songs, written by Paul Williams (who also wrote “The Rainbow Connection”). For many, though, the best way to sum it up is that the film is simply delightful, marrying the best of the Muppets with the traditions of Dickens. In doing so, The Muppet Christmas Carol serves an example of the power of imagination to transform the familiar into something totally new.
Tiny Tim’s famous final line in A Christmas Carol, "God bless us every one," featured on the title page of Christmas Stories, 1876 / THF624011
As we approach the Memorial Day holiday, when our thoughts turn toward lost loved ones and friends, it is insightful to consider how Americans of the past memorialized their loved ones.
Americans always treasured the memory of the dearly departed, but during the era just after American independence, in the late 1700s and early 1800s, elaborate and artistic memorials were the norm. Scholars debate the reasons. Many believe that with the death of America’s most revered founding father, George Washington, in 1799, a fashion developed for creating and displaying memorial pictures in the home. Other scholars argue that the death of Washington coincided with the height of the Neoclassical, or Federal style in America. During the period after the Revolution, Americans saw themselves as latter-day Greeks and Romans. After all, they argued, the United States was the first democracy since ancient times. So, they used depictions of leaders like George Washington, along with imagery derived from antiquity.
Watercolor Painting, Memorial for George Washington, by Mehetabel Wingate, 1800-1810 / THF6971
This wonderful memorial painting of George Washington was drawn in pencil and ink and painted in watercolors by a woman in Haverhill, Massachusetts, named Mehetabel Wingate. Born in 1772, Mehetabel was likely trained in painting as part of her education at an academy for genteel young ladies, much like a “finishing school” for young ladies in the 20th century. She also would have been tutored in the needle arts. The concept was to teach proper young ladies the arts as part of an appreciation for the “finer things” in life. This would prepare them for a suitable marriage and help them take their place in refined society.
In the academies, young women were taught to copy from artistic models for their work. In this case, Mehetabel Wingate copied a print engraved by Enoch G. Grindley titled in Latin “Pater Patrae” (“Father of the Country”) and printed in 1800, just after Washington’s death in 1799. Undoubtedly, she saw the print and was skilled enough to copy it in color. The image of the soldier weeping in front of the massive monument to Washington is impressive. Also impressive are the angels or cherubs holding garlands, and women dressed up as classical goddesses, grieving. One of the goddesses holds a portrait of Washington. Of course, the inscriptions tout many of Washington’s accomplishments. Mehetabel Wingate was a talented artist and ambitious in undertaking a composition as complicated as this one.
Watercolor Painting, Memorial for Mehetabel Bradley Wingate, by her daughter Mehetabel Wingate, 1796 / THF237513
Fortunately, The Henry Ford owns two additional works made by Mehetabel Wingate (1772–1846). From these, we can learn a bit about her life and her family. This remarkably preserved watercolor painting memorializes her mother, also named Mehetabel, who died of consumption (tuberculosis) in 1796. Young Mehetabel, who would have been 24 in 1796, is shown mourning in front of a grave marker, which is inscribed. Although it is simplified, she wears a fashionable dress in the most current style. Around her is an idealized landscape, which includes a willow tree, or “weeping” willow, on the left, which symbolized sadness. On the right is a pine tree, which symbolized everlasting life. In the background is a group of buildings, perhaps symbolizing the town, including the church, which represented faith and hope. These are standard images seen in many, if not most, American memorial pictures. Mehetabel Wingate undoubtedly learned these conventions in the young girls’ academy in her hometown of Haverhill, Massachusetts.
Women in Classical Dress, 1790-1810, by Mehetabel Wingate / THF152522
The painting, above, while not a memorial painting, shows us how young ladies in the academies learned how to paint. Mehetabel seems to be practicing poses and angles, as the young ladies dressed as classical goddesses reach out to each other. It likely pre-dates both works previously shown and may have been done as a classroom exercise. As such, it is a remarkable survival.
In memory of Freeman Bartlett Jr. who died in Calcutta November the 1st 1817, aged 19 years, by Eliza T. Reed, about 1818 / THF14816
This example, painted later than Mehetabel Wingate’s work, shows the same conventions: a grieving female in front of a tomb with an inscription about the dearly departed—in this case, a young man who died at the tender age of 19 in far-off Calcutta. We also see the idealized landscape with the “weeping” willow tree and the church in the background.
Memorial Painting for Elijah and Lucy White, unknown artist, circa 1826 / THF120259
The painting above, done a few years later, shows some of the variations possible in memorial pictures. Unlike the previous examples, painted on paper, this was painted on expensive, white silk. It commemorates two people, Elijah and Lucy White, presumably husband and wife, who both died in their sixties. We see the same imagery here as before, although the trees, other than the “weeping” willows, are so abstract as to be difficult to identify.
Memorial Painting for Sarah Burgat, J. Preble, 1826 / THF305542
The example above represents a regional approach to memorial paintings. German immigrants to Pennsylvania in the late 1700s and early 1800s brought an interesting, stylized approach to their memorial paintings that have come to be known as “Fraktur.” The urn that would be seen on top of the monument in the previous examples now takes center stage, and is surrounded by symmetrically arranged birds. What we are seeing here is a combination of New England imagery, such as the urn, with Pennsylvania German imagery, such as the stylized birds. We know that this work was made in a town called Paris, as the artist, J. Preble, signed it in front of her name. There are two possible locations for Paris—one in Stark County, Ohio, and the other in Kentucky. Both had sizeable German immigrant populations in the 1820s. As America was settled and people moved west in the early 19th century, cultural practices melded and merged.
By the 1840s and 1850s, the concept of the memorial painting came to be viewed as old-fashioned. The invention of photography revolutionized the way folks could save representations of loved ones and friends. By the middle of the 19th century, these paintings were viewed as relics from the past. But in the early 20th century, collectors like Henry Ford recognized the historic and artistic value of these works and began to collect them. As a uniquely American art, they provide insight into the values of Americans in the late 18th and early 19th centuries.
Charles Sable is Curator of Decorative Arts at The Henry Ford. Many thanks to Sophia Kloc, Office Administrator for Historical Resources at The Henry Ford, for editorial preparation assistance with this post.
From the kitchens of Greenfield Village to yours at home, this year’s collection of Holiday Nights recipes are inspired by our own historic recipe bank. Try our 2020 recipes and then dig deeper into our online collection of historic recipes. Thanks to our supporting partners at Meijer for making this year’s recipe collection possible.
Card and text versions of the recipes follow, or access a high-res PDF, suitable for printing, of all four recipe cards here.
(Please Note: These recipes are taken from original historical resources and contain spellings and references that will be unfamiliar to today’s cooks. These were retained for accuracy and are explained where possible.)
Weigh out a pound of sugar, three-quarters pound butter, stir them to a cream, then add three beaten eggs, a grated nutmeg, a spoonful of extract of lemon and a pint of flour; dissolve a teaspoonful of saleratus [baking powder] in a teacup of milk, strain and mix it with half a teacup of cider and stir it into the cookies; then add flour to make them sufficiently stiff to roll out. Bake them as soon as cut into cakes in a quick oven [375-400º F] till light brown.
May Perrin Goff, Detroit Free Press Cook Book (The Household and Ladies Cyclopeadia), p. 43.
2 cups sugar 1 cup sweet milk ½ cup butter 3 cups Five Roses flour 3 teaspoons baking powder 5 eggs (whites)
Mix and beat well. Bake in deep square tin. Cut in 2 inch squares. Remove outside. Frost on all sides, then roll in freshly grated cocoanut.
Confectioner’s Frosting: Two tablespoons boiling water or cream and a little flavoring essence of vanilla, lemon, or almond. Add enough confectioner’s sugar to the liquid to make of right consistency to spread.
Lake of the Woods Milling Company Limited, The Five Roses Cook Book, 1915, p. 86, 121.
Take five half pints of thick cream, half a pint of Rhenish wine, half a pint of sack, and the juice of two large Seville oranges, grate in just the yellow rind of three lemons, and a pound of double-refined sugar well beat and sifted; mix all together with a spoonful of orange-flower water; beat it well together with a whisk half an hour, then with a spoon take it off, and lay it on a sieve to drain, then fill your glasses: these will keep about a week, and are better made the day before. The best way to whip syllabub is, have a fine large chocolate-mill, which you must keep on purpose, and a large deep bowl to mill them in: it is both quicker done, and the froth stronger; for the thin that is left at the bottom, have ready some calf’s-foot jelly boiled and clarified, there must be nothing but the calf’s-foot boiled to a hard jelly; when cold take off the fat, clear it with the whites of eggs, run it through a flannel bag, and mix it with the clear which you saved of the syllabubs; sweeten it to your palate, and give it a boil, then pour it into basins, or what you please: when cold, turn it out, and it is a fine flummery.
Hannah Glasse, The Art of Cookery Made Plain and Easy, 1796, p. 179-80.
One and a half pounds of wheat flour, quarter of a pound of butter, one pint of molasses, one pint of brown sugar, ten eggs, ginger to the taste, one teaspoonful of pearlash [1/2 tsp. baking soda] dissolved in warm water; stir all together, and bake in pans or patties. Currants and raisins may be added.
Sarah Rutledge, The Carolina Housewife, 1847, p. 198.
Christmas tree in the Wright Home during Holiday Nights in Greenfield Village. (Photo courtesy Jim Johnson)
During Holiday Nights in Greenfield Village, we really enjoy showing how Americans would have celebrated Christmas in the 19th century. In almost all the houses, we use historical primary sources to try to glean out descriptions of what people may have done—but we have almost no concrete visual evidence. However, one huge exception is the Wright Home, the family home of Wilbur and Orville Wright.
We know from various sources that in 1900 there was a big homecoming in Dayton, Ohio. Reuchlin Wright, one of Wilbur and Orville’s older brothers, was returning home from living apart for a very long time, slightly estranged. In celebration, the family decided to put up their first Christmas tree. Wilbur and Orville, who were amateur photographers but probably as good as any professional of the time, documented some of that process.
Within the last decade, we have been able to access a very high-resolution image of the Wright family Christmas tree image from the Library of Congress, and the details just leapt out at us. This photograph, which we know was taken in 1900, documents exactly how the Wright Brothers designed and put up their Christmas tree. We examined all the minutiae in the photo and have attempted to recreate this tree as exactly as possible.
Wright Home Parlor Decorated for Christmas, Original Site, Dayton, Ohio, circa 1900 / THF119489
The toys, the various ornaments—it's all in line with what's typical in the time period. So if you look at the tree in the Wright Home, you’ll see it lit with candles—this is not an electrified house yet in 1900. There's a variety of ornaments designed to hold candies and similar things. It has strung popcorn, which would have been homemade, but it also has store-bought German tinsel garland, glass ornaments (either from Poland or Germany), and all kinds of additional decorations that may have been saved from year to year. There's a homemade star on top that has tinsel tails coming off it.
For many years, we just had a low-resolution, fuzzy photograph of the tree, and we reproduced things as faithfully as we could—for example, what appeared to be a paper scrap-art angel. The first glimpse of the high-resolution photograph absolutely flabbergasted us, because front-and-center on the tree is a little scrap-art of a screaming, crying baby. It must have been some sort of inside joke within the family. We were able to reproduce it exactly as it would have looked on the tree.
The screaming baby scrap-art on the Wright Home Christmas tree, both in the original photo and during Holiday Nights in Greenfield Village.
In keeping with tradition, the tree is also covered with gifts for different members of the family. It seems that the adult gifts were hung unwrapped on the tree, whereas many of the children's things were either wrapped or just placed under the tree, based on the photograph. For example, on the tree, we see a pair of what are known as Scotch gloves—you would have found examples of these in Sears catalogues of the early 1900s. There's also a fur scarf, toy trumpets, and even a change purse, all hung on the tree.
Scotch gloves hanging on the Wright Home Christmas tree, both in the original photo and during Holiday Nights in Greenfield Village.
Beneath the tree, the arrangement of toys and gifts is quite fun. There’s a pair of roller skates, a little toy train, tea sets, furniture sets, and all kinds of different things geared specifically toward all the Wright nieces and nephews who would have come to visit on that Christmas morning.
There's also a wonderful set of photographs associated with the tree after Christmas. For example, there’s one of Bertha Wright, one of Reuchlin’s middle daughters, in the next room over, sitting playing with her toys. She's clearly been interrupted in her play, and you can see that in the expression on her face: “Okay, let's get this over with.”
Bertha Wright, Age Five, Niece of the Wright Brothers, Daughter of Reuchlin Wright, circa 1900 / THF243319
There are also photos outside the house, featuring the sleigh (which is prominent under the tree in the high-res photograph, stacked with books). Behind them in all these photographs is a little fir tree—the tree that was inside the house for Christmas has now been placed out there and propped up in the corner, probably for the winter season.
Milton, Leontine, and Ivonette Wright at Wright Home, Dayton, Ohio, circa 1900 / THF243321
During Holiday Nights in Greenfield Village, we have a wonderful large high-resolution blow-up of the tree photograph set up in the Wright Home for our guests to compare-and-contrast with the recreated tree in the corner. Be sure to stop by the Wright Home to see it on your next Holiday Nights visit!
The original historic photo of the Wright family Christmas tree, displayed in the Wright Home during Holiday Nights in Greenfield Village. (Photo courtesy Brian James Egen)
This post was adapted from the transcript of a video featuring Jim Johnson, Director of Greenfield Village, by Ellice Engdahl, Digital Collections & Content Manager at The Henry Ford.
Arriving at the holiday season in true 2020 fashion, the Museum experience will be different this year. Santa is focusing his time at The Henry Ford on the physically distant experience at Holiday Nights in Greenfield Village. We will miss seeing the joy of personal visits at Santa’s Arctic Landing and the exploration at seasonal hands-on opportunities. While we regret our inability to offer these programs to guests, there are still many festive offerings in the Museum between November 21st and January 3rd.
A towering 25’ Christmas tree as the centerpiece of the Plaza.
Historic dollhouses decorated for the season. Look for three Marvel characters inviting themselves to these miniature vignettes!
Della Robbia (Colonial Revival decorative items using fruit and foliage) on the façade of the Museum and within the Clocktower.
Our model train layout is once again decorated with festive lights and holiday happenings.
The Michigan LEGO Users Group (MichLUG) has brought us yet another knockout layout. While we usually ask them for a Detroit cityscape, this year they approached us with the idea of also adding Hogwarts. Why not?
Though the Years with Hallmark: Holiday Ornamentsis back with 136 ornaments in a new location. Look for this sampling of our enormous collection of Hallmark ornaments in the awards alcove in the Promenade, between the Museum Store and the Clocktower.
My name is Cheryl Preston, and I’m a graphic designer and design director at The Henry Ford. What I get to do here is design graphics for print and online use—design to educate teachers and learners, market events, support the stories we tell, sell food experiences, tempt shoppers, and guide visits around the museum, village and factory tour. I get to combine two passions, history and design, in one job.
We all know 2020 has been crazy and difficult in many ways. I have been working on this year’s digital-only holiday retail campaign, where we are featuring a lot of new and old favorite signature handcrafts, along with fun, innovative toys. This has been a bright spot in tough pandemic times for me right now.
I wanted to create a tiny bit of “happy" to give our supporters, with these free printable gift tags to bring the cheer. We all need even the tiny smiles, right? You can preview the gift tags below, or click here to download a PDF version of them for printing at home.
I’m in awe of the handcrafts from our Greenfield Village artists, and the products we offer to bring the past forward, and hope these tags help you share the fun!
Cheryl Preston is Design Director at The Henry Ford.
Hanukkah case in Henry Ford Museum of American Innovation.
Legends and stories surround the origin of Hanukkah, whose name means “dedication” in Hebrew. Hanukkah celebrates the 165 B.C.E. victory over the Jews’ Syrian-Greek oppressors, who had seized the Holy Temple in Jerusalem. According to Rabbinic tradition, the Jewish victors—a rebel army known as the Maccabees—set out to purify and rededicate the defiled temple but could only find one day’s worth of ritual oil. Miraculously, the small amount of purifying oil burned in the temple’s lamp stand, or menorah, for eight days.
For centuries, Hanukkah was a modest occasion, a minor holiday. Jewish law and custom only required the lighting of candles for eight nights, with one candle to be used as the shamash (“guard” or “servant” in Hebrew) to light the others. The lighted candles were to be kept by a window where they could be seen by passers-by. In Eastern Europe, the celebration included eating latkes (potato pancakes), distributing small amounts of Hanukkah gelt (coins) to children, playing games with a dreidel (a spinning top), and playing cards.
In America, Hanukkah continued to be celebrated in this modest way, if at all. After the Civil War—as the American Christmas began to transform itself into a holiday of decorations, parties, shopping, and gift-giving—American Jews were drawn to the bright lights and excitement of that holiday.
Leading rabbis worried that, compared to the increasingly popular celebration of Christmas, Hanukkah lacked “romance” and allure. The campaign to revive and enhance Hanukkah began in the 1880s. Families were encouraged to create a festive atmosphere at home, to have Hanukkah parties, and to exchange gifts. By the 1920s, Hanukkah had begun to assert itself as a major Jewish domestic holiday.
Hanukkah reached its full flowering in the child-centered culture of post-World War II America. Beginning in the 1950s, not only did more families celebrate the holiday, the celebrations themselves became more elaborate. Jewish organizations encouraged this with books and manuals to help families make the holiday more appealing (and discourage the celebration of Christmas). Families might exchange gifts for eight nights, light several menorahs, give parties, prepare special foods, and decorate their houses.
Today, the eight-night Hanukkah holiday still usually involves menorah-lighting, latke-eating, and dreidel-spinning, but Jewish celebrants can choose from a wide variety of items and ways to celebrate the traditions and rituals.
Items selected for this year’s Hanukkah display in Henry Ford Museum of American Innovation:
One couple used both of these menorahs to celebrate Hanukkah. The brass menorah was an heirloom, passed down through three generations. Its design incorporates traditional Jewish cultural symbols. The contemporary design of the other menorah, featuring popular cartoon characters, delighted the couple’s grandchildren. Traditional Hanukkah Menorah, 1900-1920 and Modern Hanukkah Menorah, 1998 / 2005.121.62 and 2005.121.61
Just after dark each night of Hanukkah, one additional candle is lit in the menorah until all eight candleholders are filled with light. A ninth shammas (also spelled shammash)—or “attendant”—candle is used to light these candles. Detail from 1953 book, We Celebrate the Jewish Holidays. / THF111666
The alternate and more traditional spelling of the holiday starts with the two letters “Ch,” which is an English transliteration of the eighth letter in the Hebrew alphabet.The words “Chanuka candles” are written in both English and Hebrew on this box. Hanukkah Candles, 1946-1980 / 2010.2.178
Forty-four candles light the Hanukkah menorah—a shammas (also spelled shammash), or “attendant,” candle plus an additional candle (beginning with one) for each of the eight nights. The candles are inserted from right to left (the direction in which Hebrew is read) but kindled from left to right. Spinning the dreidel (pronounced “dray’-duhl”), a four-sided top with a Hebrew letter on each side, is a traditional children’s game played during Hanukkah. A blue dreidel is depicted in the lower left corner of this box of menorah candles. Hanukkah Candles, 1990-2010 / 2010.2.176
This recipe booklet suggests traditional dishes for the Hanukkah celebration, including mandelbrot (a crunchy almond bread also known as mandel bread) and latkes (potato pancakes fried in oil). Famous Recipes for Jewish Housewives, 1940 / 2005.29.79
Ideas for this Hanukkah table arrangement from the 1955 book Jewish Home Beautiful include traditional dishes as well as gelt—chocolate coins often given to children during the festival—and small boxed gifts. Detail from 1955 book, Jewish Home Beautiful / THF111655
Also on exhibit, but not pictured here:
Fried potato pancakes, or latkes, are a Hanukkah staple. This packaged mix offered a convenient alternative to the traditional preparation—grating numerous potatoes by hand. Product Package for Kosher Potato Pancake Mix, 2000-2010 / 2010.2.100
In 2020, families celebrating Hanukkah can use everything from traditional spinning dreidels for playing the dreidel game to electric blinking menorahs to face masks for family get-togethers during the COVID-19 pandemic. These are part of a larger acquisition of contemporary items relating to the Chanukah celebration from the online store, www.TraditionsJewishGifts.com. This is an online extension of the Traditions Judaica Gifts retail store, located in South Florida’s Pompano Beach—a family-run business that is one of the largest purveyors of Judaica gifts in the world. Items were selected to represent the wide spectrum of ways in which people express their style, personality, and values in celebrating the holiday. Traditional wooden dreidels, ca. 2020 (2020.140.4-.7); “GO” Menorah (electric or battery-powered), 2018 (2020.104.1); Face Masks, “Happy Chanukah” and “Eight Crazy Nights” (referencing Adam Sandler’s 2002 animated musical), 2020 (2020.104.2, .3).
Donna R. Braden is Senior Curator and Curator of Public Life at The Henry Ford. She enjoys explaining the Hanukkah traditions that she grew up with to others. Thanks to authors Saige Jedele and Judith Endelman for their previous blog posts about the history and traditions of Hanukkah, from which this blog post heavily draws, and to Saige for writing the initial exhibit labels for many of these objects.
"Ghost of Abraham Lincoln" in Logan County Courthouse for Halloween in Greenfield Village, 1982 / THF146345
Our beloved Hallowe’en in Greenfield Village program is celebrating its 40th anniversary this year. It’s been a fascinating journey to have been involved from nearly the beginning, eventually leading the team that plans and produces this very complicated and detailed guest experience.
Throughout the entire history of the event, the true star of the show has been Greenfield Village after dark. I know of no better palette for our amazing creative team to have at its disposal to work magic year after year.
The year 2020 and its COVID-19 pandemic will be looked back on as a turning point for not only the Hallowe’en in Greenfield Village program, but for all of The Henry Ford. The need for a safe environment and the resources available have forced the team to take a fresh look at the event and view things from a very different perspective. We are excited and invigorated by the plan we have brought forth and we hope our guests are too.
The Beginnings of Halloween in Greenfield Village
The Greenfield Village Halloween program began as an experience shared through our Education Department’s catalogue of classes and courses. This new concept of a family-based, Halloween-themed experience was first developed as a scary wagon ride experience, with stops and treats at various buildings in Greenfield Village. There were other fun seasonal activities, including dunking for apples, a costume parade and contest, and refreshments in Lovett Hall. The wagon ride was carefully planned out and tapped into Village stories, going as far as having as having a staff member’s child on board as a designated kidnap victim--a sign of the different times that were the early 1980s.
"Trick or Treat" at Wright Home in Greenfield Village, October 1982 / THF146356
This program was presented on an ambitious scale. It was offered one night only and served a remarkably large audience. It was wildly popular and showed what future possibilities and demand lay ahead for the Halloween season. (You can read more about this very first Greenfield Village Halloween program here.)
A series of events led to the next phase of the Greenfield Village Halloween program. The Tylenol poisoning scare in the fall of 1982 changed people’s view of the safety of trick-or-treating. This, combined with new staff and reorganized Village Programs and Special Events departments, brought forth the novel idea of opening Greenfield Village at night as a safe place for trick-or-treating. Thus, the foundation for Hallowe’en in Greenfield Village was born: the basic format of the program we have used until now.
This first Village trick-or-treat Halloween program drew an unexpectedly huge crowd of over 5,000 people. No control measures for timed or paced entry times were put in place and the event was open to the public. As expected, the supply of treats ran out quickly and drastic measures had to be put in place to try and keep pace. I remember working at the first treat stop, the Loranger Gristmill. We gave out handfuls of loose candy corn (a nice thematic connection to the gristmill). I remember it being a very chaotic experience and the porch of the gristmill being coated in smashed candy corn, which could not be seen—only felt—under my feet. In the light of the following day, I was amazed to see single pieces of candy corn that had been pressed out to the size of my hand, still retaining their original shape and color!
"Trick or Treat" at Heinz House in Greenfield Village, October 1982 / THF146374
Many lessons were learned that opening weekend. Moving forward, Halloween in Greenfield Village became a members-only event and entry times were established to slow and control the flow.
Developing the Program in the 1980s and 1990s
Halloween would remain a members-only event for the next 20 years. The first few years, Halloween only took place for one weekend in October. This would continue through the 1980s. By the early 1990s, the still members-only program would expand to two weekends and eventually three. During this time, staff were allotted a certain amount of free tickets, but were required to show up on a set day and time and stand in a very long line to get their tickets. Member tickets for the limited number of program days typically sold out very quickly.
In the first era of the program, there was a lot of emphasis put on the treats and their thematic connection to the Greenfield Village sites from which they would be given out. Different treats were picked out each year.
The inside of the brochure for 1983’s “Family Halloween in Greenfield Village” lists the thematic connections for each building treat stop. / THF146311
Connecting the trick-or-treat path were a variety of Halloween-themed vignettes or interactions, associated with historical events and characters with a nod to scary stories of the past. The effects were low-tech and, in some cases, took inspiration from the emerging haunted house industry. First seen in the 1970s, these haunted houses were grassroots amateur efforts, often sponsored and produced by local Jaycees, Elks, and other fraternal organizations as fund raisers. They relied on cheap scare tactics that involved being jumped out at, grabbed, and sometimes gory scenes. For years, we used some of these very same techniques. The Ackley Covered Bridge was notorious for this.
"Gorilla" on Ackley Covered Bridge during Halloween in Greenfield Village, October 1982 / THF146372
When it came to infrastructure, the Greenfield Village of the 1980s and 1990s basically resembled the Greenfield Village of 1929. There were very few, if any, streetlights and limited access to power to add additional lighting. Until the restoration of 2003, Halloween in Greenfield Village was very dark. Because of this, the jack-o’-lantern pumpkin path played an important role in lighting the way through the experience. A continuous thread to today’s program is the large number of hand-carved and candlelit jack-o’-lanterns that line the path—though now, they serve more to create ambience and atmosphere. Over 1,000 pumpkins are now hand-carved each week to achieve the continuous path.
Volunteers Carving Pumpkins for Family Halloween Jamboree in Greenfield Village, October 1981 / THF146327
Throughout the 1990s, the Family Halloween program, still a members-only event, continued to grow in popularity and had become a yearly tradition for many. Creative collaborations between the Special Events, Village Programs, and AV teams continued to improve the experience, and serious work and experimentations began with lighting and visual effects. A huge breakthrough was the discovery that Tim and Tom, the Firestone Farm black Percheron horses were decent riding horses. It was not long before the Headless Horseman made his debut in the front fields of Firestone Farm. He was soon joined by Ichabod Crane and a Halloween in Greenfield Village favorite was born.
By 2001, though the sophistication and fit and finish of Halloween in Greenfield Village had evolved dramatically from its early years, there was still great potential for growth. Previously, costuming had mainly been reworked or cast-off bits and pieces from the period clothing inventory, décor was minimal, and aside from the hundreds of pumpkins on the jack-o’-lantern path, the main emphasis remained on treats.
The New Millennium Brings a Turning Point to the Program
Workers Laying Conduit in Greenfield Village during Infrastructure Restoration, January 2003 / THF133585
In 2002, the big news around Greenfield Village was the impending massive infrastructure restoration that would begin to take place in the fall. The Village would close at the end of September and not reopen until the following June. Halloween would take a hiatus that year as the huge project gained steam. This would be a turning point and a newly imagined program soon emerged, keeping in step with the newly imagined Greenfield Village.
By the summer of 2003, a cross-functional team began planning the work. The team very quickly established a back story that would guide what the new Halloween would and would not be. The shock and gore, now so prevalent in haunted houses, was removed from the mix. Instead, there was a move toward a family-friendly experience that would rely on the power of Greenfield Village after dark and scary and adventure-based stories that fuel the imagination and Halloween spirit.
Another important inspiration was Halloween party guides, published from the early 1900s through the 1950s, in the collections of The Henry Ford. These handbooks gave endless advice on how to decorate, what games to play, what food to prepare and serve, and a whole host of other miscellaneous tips on how to throw the best Halloween party. Among the most useful and inspirational were the series of yearly Bogie Books, published by the Dennison paper and party goods company from 1912 through 1935. These pamphlets were filled with illustrations, some in color, that featured the huge array of crepe paper and other party products produced by the Dennison Manufacturing Company. Elaborate costumes and party décor were shown—along with the list of Dennison products one would need to replicate the awe-inspiring ideas featured. The colors, textures, and techniques guided our teams in both costuming and decorating throughout the Village.
Dennison's Bogie Book: Suggestions for Halloween & Thanksgiving, circa 1925 / THF96746
Trick-or-treating would remain the main vehicle for moving guests through the experience on a set path, but the look and feel of the treat stations would begin to change dramatically. The Period Clothing Studio became very involved and began to design a spectacular series of costumes to bring the gothic, fairytale, and adventure storybook characters to life—with a nod to costumes of the 1910s and 1920s. By 2005, these characters would become the treat station hosts, with their own stages and stage lighting. Other favorite characters, like the Woman in White, the Dancing Skeletons, the live scarecrow, and, of course, the Headless Horseman and Ichabod Crane, made triumphant returns with new costumes.
Costume Studio Preparing for Halloween in Greenfield Village, October 2005 / THF12490
Another significant change at this point was the shift from Hallowe’en being a members-only event to a public event. Members still had first-pick when ticket sales opened, as they do now, but after a certain date, the public was invited to purchase tickets. As the popularity of the event continued to grow, so did attendance capacities.
The creative work to improve costumes, set designs, and theatrical lighting continued. Through the 2010s, staged theatrical performances of Edgar Allan Poe’s “The Tell-Tale Heart” and other fun, but dark fairytales, such as “Hansel and Gretel” and “Little Red Riding Hood,” were added to the mix. To set up the live Headless Horseman experience, Washington Irving’s “The Legend of Sleepy Hollow” was also performed. Along with the dramatic presentations, live Halloween-themed musical performances featuring a vampire trio, the Potion Sisters, and a musical pirate review rounded out the offerings. To top it off, the Top Hat Side Show became a fixture on Washington Boulevard, anchoring the 1920s carnival theme in that area.
The Top Hat Side Show performing at Hallowe’en in Greenfield Village for the first time in 2015. (Photo by KMS Photography)
By 2019, the Hallowe’en in Greenfield Village experience had hit its full stride and welcomed a record number of guests. There were now several different ways to experience the program with the addition of evening dining opportunities, including the children-themed “Fairytale Feast” and the 1850s Eagle Tavern Harvest Supper.
Rethinking Hallowe’en in Greenfield Village in 2020
Signage outside the main entrance of Henry Ford Museum of American Innovation in March 2020, announcing the closure of our venues due to the worldwide COVID-19 pandemic. (Photo courtesy Ellice Engdahl)
Planning for the 2020 Hallowe’en program was well underway when the world as we knew it came to a screeching halt—and along with it, the entire summer calendar of Greenfield Village special events. As we cautiously reopened the Village and Museum over the Fourth of July weekend, The Henry Ford continued to learn and understand how safety measures should work, what the scale of program offerings needed to be, and what the future might bring. By the end of the summer, it was clear that we could consider a Halloween program in October. We knew it would need to be reimagined and presented in a very different way in order to comply with safety measures while at the same time allowing our guests to have a fun and enjoyable experience.
Based on decades of experience in planning and producing large scale public events, the Hallowe’en planning team took a fresh look at the program. It was immediately apparent that the entire concept of lining up for treats would have to be eliminated. Without the need for a set prescribed route, new possibilities opened, and the Holiday Nights model of enjoying the evening at one’s own pace and experiencing program elements in any order became the logical approach. Greatly reduced attendance capacities and timed entry would ensure a safe experience. Unfortunately, we were not able to offer our evening dining experiences this year, but happily, many familiar and favorite characters and experiences made a return.
A witch and the Hallowe’en Express welcome guests to Hallowe’en in Greenfield Village in 2020. (Photo courtesy Jim Johnson)
A very exciting addition for 2020 is the Hallowe’en Express, a brand-new Halloween-themed train ride that makes a round trip excursion from the “Brimstone” Station at the front of the Village. Guests encounter all sorts of sights and sounds along the way. The presence of a live steam locomotive in the Village, with an eerie whistle created just for this occasion, adds an entirely new dimension to the overall experience for our guests.
Over the past 40 years, Hallowe’en in Greenfield Village has steadily grown and evolved. There have been many turning points in its long history, and 2020 will rank among the most significant. New beginnings can often be viewed as painful endings, but the Hallowe’en in Greenfield Village planning team is fully embracing this new beginning and is very excited to share the path we have taken.
Jim Johnson is Director of Greenfield Village and Curator of Historic Structures & Landscapes at The Henry Ford.
Curt Braden, as the “ghost” of Abraham Lincoln, posing with the carved jack-o’-lanterns at the doorway of the Logan County Courthouse that marked treat stops. (Photo courtesy Susan McCabe)
The 40th anniversary of “Hallowe’en in Greenfield Village” seems like a perfect opportunity to reflect upon the first Halloween program in Greenfield Village. I was there with my husband, Curt, in the Logan County Courthouse. With his face covered in white theatrical makeup, he played the “ghost” of Abraham Lincoln for the evening, while I played his wife, Mary Todd. Other “ghosts” were stationed at various other Village buildings, awaiting the young trick-or-treaters who would show up at their doorstep. We all wondered whether it would work, this crazy idea of using the Village as the canvas for a historically-themed Halloween program.
As kids filed through the Courthouse that night, my “ghostly” husband handed them each a Lincoln Head penny while he told them, “Here’s a token in remembrance of me.” Some kids gawked at him. Others smiled and circled back again for another penny. Still others scowled and said, “Only a penny?” I honestly remember almost nothing from that night. It was all a blur except for a few snapshots I have, proving we were there.
Now, 40 years later, I feel compelled to find out exactly what transpired that night. So, I asked Brian Wilson, our Senior Manager of the Archives and Library, to see if he could dig out the original program description of it (which he did). I also got in touch with a few old friends who had helped plan it and participate in it. What I found was that, while our memories are sketchy and sometimes inconsistent, we all felt that night that we were on a mission, a mission to provide guests with a combination of fun and learning using the rich historical stories that pervade Greenfield Village. The magical quality of being in the Village at night (decades before there were streetlamps) didn’t hurt either.
Description of the Family Halloween Jamboree in the 1981 class catalog / THF610727
In 1981, the program was called the Family Halloween Jamboree and it was one of the many listings in the catalog of Adult Education, Teen, and Children’s Classes organized by the Education Department at the time. After the Greenfield Village schools had closed in 1969, the museum had become a strong advocate of offering educational classes for the general public. By the early 1980s, the class catalog was extensive, including page after page of lectures, tours, and an incredible array of craft classes, like glassblowing, blacksmithing, and tinsmithing. Children’s classes also involved a wide array of different take-home crafts and hands-on opportunities.
Colonial Cooking was a popular Adult Education class held in Clinton Inn (now Eagle Tavern) during the late 1970s. / THF112256
Harold Skramstad’s arrival as President in 1981 provided the catalyst to reimagine a wide variety of new educational programs. Summer Discovery Camps began that year, along with new Member programs. All of these new programs were characterized by a close alignment with our historical figures and stories. The Family Halloween Jamboree was no exception. Jim VanBochove, a graduate student intern that previous summer and a participant in the first Halloween program (and now Director of Organizational Culture at The Henry Ford) explained that, “That was one of the great things in those days—that you could really try some new things. There was support, even if it didn’t turn out.”
This program was the brainchild of museum professional Candace Matelic, hired earlier that year as Manager of Adult Education and Children’s Programs. She was helped by her able assistant, Susan Gangwere (now Susan McCabe), a graduate student summer intern like VanBochove who had just recently joined the Education staff. Inspired by Skramstad’s encouragement to be creative, break down old barriers, and try new things, Matelic and Gangwere put their heads together to create each of the elements for this, one of three holiday-related family programs that year.
A colorful and enticing flyer for the 1981 Family Halloween Jamboree. (Image courtesy Donna Braden)
From the beginning, the 1981 Family Halloween Jamboree was planned with children in mind—including “hair-raising stories of ghosts and witches,” making Halloween treats, and enjoying a variety of traditional games. In keeping with the focus on the historic nature of Greenfield Village, children were encouraged to come dressed as their favorite historic character, which they would show off in a “parade down a pumpkin-lighted path,” followed by a judged costume contest with prizes. Parents were encouraged to dress up for the night as well. The evening cost $7.00 per child, while accompanying adults were free.
This cover of the 1982 class catalog shows a portion of the 150 jack-o’-lanterns that volunteers had carved for the 1981 Family Halloween Jamboree. / THF610728
Hay wagons took guests on rides from Town Hall through the Covered Bridge, around the loop and back to the Village Green. On the way, they encountered spooky characters, like the Grim Reaper and the Headless Horseman. Back at Town Hall, they could partake of cider and donuts, and bob for apples. A highlight of the evening was that guests could walk to several trick-or-treat stops in and around the Green. White-faced “ghosts” of historical figures connected with Greenfield Village buildings passed out treats that were specifically themed to each building or character. At the Courthouse, it was Lincoln Head pennies; at Stephen Foster Memorial (now the Sounds of America Gallery), VanBochove, as the “ghost” of Stephen Foster, handed out kazoos while singing excerpts of more “ethereal” Stephen Foster songs like “Beautiful Dreamer” and “I Dream of Jeanie with the Light Brown Hair.” Carved jack-o-lanterns, placed at the doorways, marked each treat stop.
Curt and I pause for a snapshot before heading to the Village for the big evening, 1981. Before the days of a department that researched and created historical clothing for Greenfield Village staff, I did my best to dig out some (rather historically inaccurate) vintage clothing from my own closet to wear for the evening. (Photo courtesy Donna Braden)
This one-night Jamboree attracted some 300 people. As VanBochove recalled, “We all thought that was HUGE. And there were many moving parts so lots of learnings.” Susan McCabe concurred that it was a great way to learn about the logistics of Village experiences, like how to move people through, how many supplies to have on hand, and how to get all those pumpkins carved!
Curt having his white theatrical makeup applied before the big night, 1981. (Photo courtesy Donna Braden)
Building upon the success of this first program, the next year’s program was expanded. Now costing $5.00 per person, it was held on two successive nights. The modest pumpkin-lit path for the children’s costume-judging parade now extended through many of the streets of the Village, with an accompanying map “to tell you the whereabouts of the ghost and spirits we expect to join us.” Candace Matelic remembers that two educational assistants “did nothing all night but keep the pumpkins lit, and there were hundreds of them.”
Description of the 1982 Family Halloween Jamboree, explaining the new navigation through the Village by pumpkin-lit paths and a map / THF610735
One goal of these early programs was to attract new audiences, people who did not ordinarily come to Greenfield Village. As Matelic recalls, “We reached people from all backgrounds…many of whom were coming to Greenfield Village for the first time.” It was also a way to attract new Members by offering them first pass at signing up.
The popularity of the 1982 Family Halloween Jamboree was greatly aided by the Tylenol scare of that year, in which cyanide-laced acetaminophen was found placed on drugstore shelves and sold. This high-profile crime eventually led to the introduction of child-proof containers and tough Federal laws aimed at punishing those who tampered with drugs. No evidence of contaminated Halloween candy was ever found that year and, since that time, stories like these have become the stuff of urban legend. But, in 1982, the scare was real, parents were worried about letting their kids go trick-or-treating through neighborhoods, and that year’s Family Halloween Jamboree in Greenfield Village received a big boost in attendance.
Beyond this, Matelic thinks that these early programs were exceptionally unique because, “We clearly touched a chord in providing a safe and memorable family experience in those early years, in response to a community need. I like to think of it as a gift to the community. It was fun, interactive, and welcoming. We had fun and that let visitors have fun. We made a connection to a beloved American tradition and started a new relationship to the community.”
By 2018, the year of this photograph, “Hallowe’en in Greenfield Village” had become a mega-event that lasted 11 nights and attracted 70,000 guests.
These two early programs laid the groundwork for today’s extravaganza that thousands anticipate every year. Why does it remain as popular as ever? Having spent time at many treat stations over the years, VanBochove remarks that, “it has always amazed me that even with the thousands of guests who come on any evening, almost everyone has a sense that the program is just for them, that they are there with family, and that this is a special memory that only we can help create.” Matelic, who has worked at several museums since those early days and mentored hundreds of students pursuing museum careers, reflects that, “While the focus and contents (and size and length) have broadened over the years, the program is still touching hearts and minds, offering an opportunity for generations to continue making cherished family memories.”
Do you have a cherished memory of the 1981 Family Halloween Jamboree in Greenfield Village?
Donna R. Braden, Senior Curator and Curator of Public Life at The Henry Ford, would like to thank Candace Tangorra Matelic, Ph.D., Susan Gangwere McCabe, Jim VanBochove, and Curt Braden for their willingness to share their memories of this groundbreaking program.