New Year’s Day Traditions 

In early colonized America, New Year’s Day was celebrated on March 25th, following the Julian calendar used in Europe since antiquity. It was not until 1752 when the beginning of year was switched to the Gregorian calendar (losing eleven days in the process) that the first of the year became January 1st. In other cultures, the New Year varies in its beginning, from the Spring equinox in the Zoroastrian tradition, to early winter in the Chinese lunar calendar to the Fall in Judaism.   As in other cultures, certain traditions were followed on New Year’s Day in colonial America—many of which placed the day above Christmas as a festive day. At the time Christmas was often observed, particularly in Puritan regions like Connecticut, as a solemn religious holiday so it was New Year’s Day that was a day for visiting and enjoying treats a practice first observed by those of Dutch descent in the New York Colony.   Nieuwjaarskoeken, a thin, crispy cinnamon flavored cookie imprinted with a design imprinted on both sides was eaten topped with whipped cream. Spiced wine was often shared among young women in a traditional called “wassailing.” Sauerkraut was a common food for German Americans, while Southerners ate Hoppin’ john a dish of black-eyed peas flavored with salted pork or bacon and served with rice and mixed greens—featuring ingredients that came to North America with enslaved Africans and adopted universally. Today Americans in the South still eat Hoppin’ John on New Year’s Day for luck—a practice also followed by people in the Caribbean in various culinary iterations.  For the enslaved, New Year’s Day, was also called “Hiring Day” or “Heartbreak Day” because it was when debts of the previous year were settled among the White community. Enslavers would sell or hire out their human chattel to pay these debts, …

Statement on Potentially Offensive Language in Westport Museum’s Finding Aids and Resource Descriptions

Westport Museum for History & Culture is in the process of a multi-year cataloging of its archival holdings with the aim toward making resource guides and finding aids available for research use. It is the museum’s goal to describe our historic records and holdings in a way that both accurately reflects the historic record while remaining respectful to those represented in the collections particularly those from underrepresented communities including Black, Indigenous, People of Color (BIPOC) and other marginalized groups. Despite this, researchers may come across language describing period records and within them that today we consider racist, xenophobic, homophobic, sexist and ableist in nature.  It is our goal to represent history precisely while describing our holdings we do not alter the names of agencies, organizations, titles of published works etc. that may contain offensive language because changing or removing the content would alter the historical record or one’s understanding of it.  There may additionally be descriptive resources, created in the past, that in themselves because of their vintage provide historical context about their period but contain language today viewed as inappropriate. In no way does the presence of these descriptive resources within the collections imply agreement or support, tacit or otherwise, of the language in question. When writing abstracts, finding aids, summaries and item level meta-data we may use modern, culturally appropriate language to describe material that would otherwise be harmful or problematic, when it is not needed or without providing context.  As Westport Museum for History & Culture’s archival resources continue to be cataloged and organized, new descriptive material including Resource Guides, Finding Aids, Abstracts and more will strive to use terminology to describe communities reflected in the records as they describe themselves. We continually audit our methodology to reflect input and feedback from various BIPOC leaders and organizations …