My maternal grandparents were from Warsaw. On one side, only my grandmother survived the Holocaust; on the other, my grandfather and his two brothers escaped together. My sense of family always included those who were lost to genocide. The absence has always been at least as visible as the presence. Ghosts. Shadows. Still images in stories. I knew they were there. Somehow. Somewhere. As of October 2024, these ghosts have a home, a place in the city, in their city of Warsaw, Poland. This was the last place they resided of their own free will. Their names are etched in brass, planted in concrete – stumbling stones or Stolpersteine, to be exact – to remind passersby of the last place they lived by choice in Warsaw. This public humanities/public art project reveals a lot about memory, monument, and meaning in a much-contested arena – the history of Jews in Poland.

This article reflects on the 2024 public humanities project “Susannah Darwin at The Mount: Hidden Maternal Histories,” held at Charles Darwin’s family home in Shrewsbury, England. Focusing on Katy Alston’s Mapping Susannah Darwin, a co-produced creative map stemming from the project that shows The Mount from the perspective of Darwin’s mother, Susannah, I reframe the fixed project “output” as the product of much more fluid sets of relationships and circumstances. This article blends personal reflection with insights from critical cartography, concepts of the object “life cycle,” and my underpinning research on the Darwin family and home. I aim to provide an accessible but critically informed account of the practices, relationships, serendipities, and setbacks that can characterise the humanities in action.

I was the inaugural Director of the Institute of Arts and Humanities (IAH) at UC San Diego from 2016 to 2019. The job entailed running 16 undergraduate programs, but that was only half of the gig. I was also charged with creating a hub for public arts and humanities. It was exciting, but daunting. It was a chance to cultivate meaningful exchange between the University and greater San Diego, but I was not well-versed in engaging public audiences or collaborating beyond academic circles. Against the backdrop of Trump’s rise to power, my first move was to announce two public forums: Challenging Conversations, and Community Arts and Resistance. Despite my steep learning curve in doing public events, IAH came to prioritize empathy, togetherness, and social justice storytelling. Our success was measured not simply in the number of events or audience members (those mattered, to be sure!), but in community building that grew from such work. It was less about one-off events than sustained conversation with our campus and surrounding communities. The work was collaborative and political. It rested on bringing communities and institutions together, pushing beyond the University’s gates, blending arts with humanities, being adaptable, and embracing the possible.

This article offers practical advice on how to encourage our own students to deliver dynamic presentations to local high school students as their final course projects. Based on years of experience teaching “The Holocaust in American Literature,” I offer specific suggestions on how “traveling teaching” can accomplish memorable moments for our students and high school students alike, thereby providing examples of how a new national initiative that cements a closer relationship between higher education and K-12 schools might proceed.

During the pandemic, specifically in 2021, I established a virtual network that gathers Iraqi women academics who are based in the diaspora and in Iraq. The network is a private WhatsApp group and an X account that promotes the scholarly work of Iraqi women and fosters collaboration. We have attracted the attention of international institutions, enlarged our group to include Iraqi women academics across the continents, and introduced our work to a larger audience. Like any other group, the network has faced several challenges. We are academic women who are overloaded with endless tasks and burdened with family responsibilities, but we have found solidarity in our group. Our steps are small and slow, but we are making progress in enhancing the global visibility of Iraqi women academics and supporting the higher education system in Iraq.

It is possible to communicate academic thought without being reductive, but that rarely happens in U.S. news media. Instead, academia is mined to produce journalistic edutainment: a media product that turns information into entertainment. Edutainment is pervasive, particularly in U.S. public radio and podcasting, the medium in which the authors work. A major reason edutainment dominates audio is that it is difficult to convey complex ideas in sound. Listeners, unlike readers, cannot control the speed at which they engage with material, which puts them at constant risk of getting lost. In U.S. public radio, the default solution is to make information entertaining. This approach has encouraged strict rules about everything from the length of stories and use of sound to the tone of narration and narrative structure. These rules all but ensure the production of edutainment. It does not have to be this way. Audio can be a powerful medium for academic work. To succeed, one must not pander but instead challenge the rules and explore new formats that honor the complexity of academic work. This is the story of our attempt to do just that with a new audio show, Ways of Knowing.

This article considers the role of the public humanities in fostering conversations about climate science and policy through a transdisciplinary performance at the University at Buffalo in New York. The Great Lakes Climate Theatre Initiative is a new project that brings together sustainability scientists with theater practitioners to create new and mixed methods for climate preparedness that are both inclusive and impactful. Toward a Climate Haven was the first project conducted by the initiative with the goal of exploring how Buffalo might become a safe and equitable destination for climate migrants. This first project resulted in a public event that combined the performance of a newly-commissioned play, a talkback session, readings from a local youth writing workshop, and a presentation from a local county official. In this article, our team reflects on how we brought these various threads together to leverage the public humanities in the effort to prepare for climate change.

This article provides a retrospective on the formation of the Engaged Humanities Lab at Royal Holloway, University of London. It sets the lab’s development within the broader history of labs in the humanities, setting out how the Engaged Humanities Lab aligns closely with Pawlicka-Deger’s description of “infrastructure of engagement” rather than the physical spaces that characterise science laboratories. We also explain why the sub-category of “engaged” humanities was selected over the broader and more established “public” humanities. The second half of the article provides reflections on the activities and achievements of the Engaged Humanities Lab, focusing on how intra-institution collaboration between an academic school and the Research and Innovation Department supported the formation and governance of the lab, allowing for ongoing dialogue and co-creation between subject area experts and research management professionals with expertise in research funding, policy, and knowledge exchange. This article also illuminates what is needed from university leaders to ensure the success and longevity of infrastructures of engagement like the Engaged Humanities Lab.

A former academic director and instructor in the Clemente Course in Humanities outlines the arc of this National Humanities Medal-winning program, and the arc of a career with it, discussing key elements involving academic and curricular matters, community partnerships, event planning, faculty and student recruitment, fiscal support, and public engagement extending across various institutions and organizations. Reflections on the value of adult education programs in the context of humanistic inquiry occasion further accounts and assertions about the nature of the public humanities, engaging publics not conceived in the abstract, in general, or for research purposes, but as they are configured and manifested among one’s fellow citizens, at particular times and in particular places.

Students undertaking a close reading and scholars studying the practice ask the same question: What exactly is “close reading”? While we now associate the phrase with literary critics of the 1930s–1950s, they themselves infrequently invoked it as a term of art. Since then, scholars have struggled to define close reading beyond the vague notion of reading with “attention to the words on the page.” While compiling the bibliography for John Guillory’s book On Close Reading, I created a free online archive, which gathers over 2,500 statements on the practice: www.closereadingarchive.org. In harvesting key quotations from this archive, this cento adheres to Edward Said’s insight: “single phrases” can “contain a whole library of meanings.” What follows is not an explicit argument so much as a roadmap of distilled claims about the topic, with each successive entry sometimes recalling previous ones, or introducing new turns of the subject – all offering provocations to further thought. Whether from critics well known or lesser known, to poets who have commented on the subject, to government reports and school catalogs, the items cumulatively corroborate that close reading has persisted as the heart of the critical enterprise. I hope, of course, that these excerpts entice readers to survey the online archive and thereby assemble their own alternative accounts.

This essay demonstrates the impact of careful, intentional event design on public humanities programming. In particular, it records the practical and pedagogical methodologies we have developed through a decade of sustained collaboration between a humanities scholar and an arts administrator. We outline the ways that arts administration practices have informed our approach to public humanities, and we suggest that these practices can help us to address skills gaps in graduate training in the humanities. In the essay, we walk through our framework for the intentional design of a public humanities event (the Life Cycle of an Event worksheet) and offer practical advice on further collaboration between humanities practitioners and arts administrators. We have found that when humanities practitioners and arts administrators collaborate, accessibility and inclusivity become central to public humanities program design – an achievable expectation and not just an aspiration. Above all, our collaboration has deepened our commitment to curating relevant public humanities programming that welcomes community members and provides mentorship opportunities for students.

In the late 1950s, the Minnesota Department of Transportation used eminent domain to clear the path for I-94, displacing over 700 families and 300 businesses in Rondo, a predominantly African-American neighborhood. In the 2010s, Rondo residents and faculty at Macalester College teamed up to create Remembering Rondo, a digital public history project that included (among other things) a community-based archive and map of the neighborhood’s historic businesses from 1920 to 1960. Rondo Avenue, Inc., the neighborhood’s community council, asked to host the project themselves. Then in 2020, they forgot to renew the domain. The site went dark. This essay explores where we went wrong and what we can do about it, and raises questions about how we can reimagine digital sustainability through the lens of a shared authority.

This article reflects on the meaning of “public humanities” from the perspective of research and teaching in South Africa today. I reference the ways in which people have remembered the recently deceased Professor Eddie Webster (my first sociology professor) at the University of the Witwatersrand, and how he himself saw his critically engaged public work in the trade union movement and globally during both Apartheid and the post-Apartheid democratic government. In particular, I explore how his unique form of public humanities inspired his former students to be socially engaged citizens as they entered a diverse range of occupations and careers. I draw on Michael Burawoy’s depiction of the Webster windmill (public engagement, principled intervention, social justice and radical reform, expanding research programmes with a sociology of the south, and institution building) to suggest what public humanities means in the context of research and teaching. I draw on tributes from colleagues and former students – not to focus on Prof Webster’s significant academic and political work but to distil what it was about his teaching and critical engagement that suggests he is an exemplar of what is meant by public humanities.

Frankfurt School Critical Theory emerged to challenge systems of oppression, but it carries a fatal flaw: it’s stuck in the Enlightenment mindset that birthed colonialism. It talks about freedom – but only from a Eurocentric lens, ignoring the wisdom of the Global South. Enter Neo-Vedanta, a revolutionary reinterpretation of ancient Indian philosophy, propelled by Swami Vivekananda’s call for a spiritual and social awakening. While Critical Theory exposes power structures, Neo-Vedanta goes deeper, arguing that real freedom starts within. It dismantles the ego – the root of domination – and replaces it with seva, selfless service. For Vivekananda, liberation wasn’t about personal enlightenment or Western-style progress; it was about merging the self with humanity’s collective struggle. This isn’t about picking sides – it’s about creating something new: a world where liberation isn’t a Western export but a global conversation. True freedom, Neo-Vedanta reminds us, isn’t just about breaking chains. It’s about dissolving the very idea of control – and finding power in service, not domination. Liberation was never meant to belong to one civilization alone.

The hierarchical structures in which museums and galleries currently operate prohibit these cultural institutions from creating equitable and sustainable relationships with local residents. As a result, museums remain inaccessible civic spaces for many citizens in the United Kingdom and internationally. Reflecting on a case study based at the Whitworth Art Gallery, this article tests a practical tool that may be used to reimagine these hierarchies using asset-based community development (ABCD). It proposes the value of the ABCD technique, the Citizen Power Ladder, in supporting museums and galleries to become more citizen-led spaces that can be owned and used by all.

This article explores three projects that responded to community needs using a variety of tools and strategies for community empowerment. The first project grew out of a course that explored how Yonkers’ local history intertwined with the metanarrative of American history and policy decisions. The students created a podcast series with oral history interviews from community members, focusing on a range of topics, including climate justice, politics, gentrification, education, and shopping malls. The second project emerged as a result of a public lecture series hosted by the library. Highlighting the work of local artists, I curated an art exhibition that explored uniting the community through quilting, narratives of immigration, and the growing impact of gentrification in the downtown area. The final project sought to tell and archive stories from the community, resulting in a digital oral history archive focusing on the African American experience.

When the European Union was awarded the Nobel Prize for Peace in 2012, the citation stated that military conflict on the continent was “virtually inconceivable” owing to its action. This article will examine what role its acts and omissions played in the origins of the Ukraine crisis. The tensions stoked by potential NATO membership have been well aired. However, this article will argue that the treatment of minorities and particularly of the Russian language was equally important. The EU’s failure to address these questions by insisting Kjiv grant substantial linguistic rights, or even regional autonomy as foreseen by the second Minsk agreement, was a significant cause of the conflict.