PIPE SPRING Cultures at a Crossroads: An Administrative History

Interpretation

Programs, 1970-1974

The interpretive theme of the 1970s concentrated on portraying both the Mormon "pioneer" era and Pipe Spring as an operating cattle ranch, circa 1870-1880. The program had a strong basis on history and the local environment, telling the story of human occupation of a desert ecosystem. Guided tours were enhanced by costumed guides and a wide variety of demonstrations including cooking, sewing, weaving, butter churning, and other historically appropriate domestic arts. In general, the living history program was active from May through September, the months when the monument received most of its visitors. As it had in the late 1960s, the monument's living history program depended very heavily on the participation of young NYC and CETA workers and on older VIPs. By 1972 it was reported that 90 percent of interpretation was dependent on NYC and VIP personnel. [2189] Public branding demonstrations were completely reliant on male volunteers and attracted much attention. The living history program continued to be very popular with visitors and many favorable comments were received during the 1970s.

The quilting demonstration was also quite popular with the public. Both traditional and original designs were used for making quilts. The Zion Natural History Association purchased supplies for making the quilts then later displayed and sold most of the finished pieces in the visitor center's gift shop. The quilts were pieced on a treadle sewing machine on site, then hand-quilted. Two quilts made as part of the monument's living history program - a bicentennial quilt depicting the fort and a star quilt - won blue ribbons at the Northern Coconino County Fair in September 1976 for workmanship and design. The star quilt was sold, but the bicentennial quilt, designed and partly sewn by Pam Clark (wife of Park Historian Glenn Clark), was made part of the monument's permanent collection. [2190] Those pictured in figure 131 are working on a double wedding ring quilt.

131. Quilting demonstration in the fort, 1977.
From left to right: unidentified girl, Lisa Heaton, and Nora Heaton
(Pipe Spring National Monument).

The enhancement and expansion of the historic landscape was also part of the monument's interpretive program. Vegetable gardens were planted each year and the fruit orchards were maintained. Horse-drawn equipment was used in agricultural activities. In the early 1970s, a cow and horse belonging to employee Mel Heaton were kept in the pasture and used as part of the interpretive program. [2191] Tending to and irrigating the monument's vegetation required much attention. As the number of available male NYC or CETA enrollees declined during the decade, maintaining the historic landscape put quite a strain on Heaton and one seasonal laborer.

In addition to the expansion of gardens and orchards that took place in the early 1970s, chickens, ducks, and geese had the run of the area and horses grazed on the fenced meadow. Even the native grass restoration project begun by Ray Geerdes in 1968 played a role in the interpretive program. The "Interpretation" section of the monument's 1971 draft Management Objectives describes how the landscape elements intertwined with living history demonstrations as a teaching tool:

The lower southwest section of the monument has been utilized as a native-grass restoration patch. The domestic demonstrations and the cattle-branding demonstrations both fit well into the environmental theme of proper use of the resources, historically and presently. Historically, it is possible to show the positive features of the Mormon pioneer resource use, such as communal use of water and resources and how these probably affected the land philosophy of John Wesley Powell. Positively, the combination of restoration of the native grass and the branding demonstration exert a strong influence on the local cattlemen to use the range resource so that the grass can be restored and optimum use of the range resources maintained. The large reservoir of good will created in the local cattle community, by public branding demonstrations and restorations of the 'living ranch' theme, has exerted a stronger environmental influence.

A combination of the interpretive theme and restoration of native grasses has, in effect, made the entire area - both interpretive and resource management-wise -an environmental study area. School children and others can be made graphically aware of the contrast of the emerging native grass area and the denuded appearance of the surrounding range when viewing both from the combination historic and nature trail over the Vermillion Cliff behind the fort. [2192]

The Zion Natural History Association contributed funds throughout the 1970s to enhance the monument's interpretive program. Their financial contributions are listed in Appendix VIII, "Monument's Administrative Budget."

The completion of the visitor center finally provided the monument with adequate space for an orientation exhibit that could be enjoyed by the visitor prior to their tour of the site. An exhibit plan was completed for the visitor center in December 1973 and was sent out for internal review in April 1974, along with audio texts for wayside exhibits. [2193] (Prior to then, the labels and text were reviewed and accepted by the Church historian in Salt Lake City.) Tracy and Deputy Regional Director Glen T. Bean requested a number of substantive changes. By the end of July, Harpers Ferry Center was ready to put the exhibit plan into production. In June 1975, Harpers Ferry staff completed and installed an exhibit in the visitor center lobby and 20 wayside exhibits along visitor walkways. It was acknowledged that while the waysides would intrude on the historic setting, this consideration was outweighed by their contribution to the visitor's experience. The visiting public favorably received the new exhibits, with the audio units contributing to their effectiveness. (A number of the museum exhibits are still in use today, while most waysides have been removed.)

In August 1974, Communications Specialist John W. Hanna of Timpanogos Cave National Monument made an evaluation of the monument's interpretive program and wrote in his report, "The interpretive program at Pipe Spring is effectively handling visitors and providing a very satisfactory interpretive experience. The overall quality of performance is average to excellent." [2194] Hanna recommended that even more demonstrations be offered and that branding operations be expanded. He also advised the monument to start an oral history program, and in particular, to interview Joe Bolander extensively. (In January 1976, Park Historian Glenn Clark conducted four two-hour interviews with Bolander. These were transcribed in 1996.) Hanna also suggested that the monument make an effort to involve the Kaibab Paiute in interpreting the role of Indians at Pipe Spring.