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Lam, G.Y.H.;  Wong, H.T.;  Zhang, M. Human Library. Encyclopedia. Available online: https://encyclopedia.pub/entry/41113 (accessed on 28 July 2024).
Lam GYH,  Wong HT,  Zhang M. Human Library. Encyclopedia. Available at: https://encyclopedia.pub/entry/41113. Accessed July 28, 2024.
Lam, Gary Yu Hin, Hei Ting Wong, Mengge Zhang. "Human Library" Encyclopedia, https://encyclopedia.pub/entry/41113 (accessed July 28, 2024).
Lam, G.Y.H.,  Wong, H.T., & Zhang, M. (2023, February 11). Human Library. In Encyclopedia. https://encyclopedia.pub/entry/41113
Lam, Gary Yu Hin, et al. "Human Library." Encyclopedia. Web. 11 February, 2023.
Human Library
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This entry is adapted from the peer-reviewed paper 10.3390/ijerph20032485

Human Library (HL), also called Living Library previously, is similar to a traditional library where “readers” can read “human books” who share their life experiences and stories about topics that are prejudiced or misunderstood in society. The first HL, organized in response to the murder of the founders’ mutual friend in Denmark in 2000, had an explicit goal to educate young people to prevent violence in the community. Since then, HL’s target groups have extended beyond youth and the embedded messages have extended beyond anti-violence. HL gained much traction across the globe as a method to bring together people of diverse backgrounds for conversations to learn about each other.

human library living library diversity stigma community-based intervention

1. Organization, Design, and Implementation of HL

1.1. Venue and Mode

HLs can be held in a variety of enclosed spaces. The majority of HLs were reportedly held in physical libraries, such as those associated with universities [1][2][3][4][5][6][7][8] and public libraries [1][3][9][10]. Other venues were primarily in educational settings, including university venues or facilities, student or information centers, and classrooms [3][6][8][11][12]. One HL was held in a university because it was to “recognize the university as part of the place where people live and grow up, and therefore part of their identity” [2]. Another HL was held in an art gallery in the community in conjunction with an exhibition [13]. Some of the HLs were organized as a part of some naturalistic contexts, such as library initiatives, university programs, diversity week, and collaboration with mental health agencies. Strategies to advertise a HL included sending invitation emails, promoting with websites, posters, and via word of mouth [1][4][5][6][8][11][14]. All of the reported HL events were conducted in-person, except that three HLs were partially or completely online, some due to the COVID-19 pandemic [8][10][14]. Another HL included an online component to appeal to a broader audience and to create a platform for updating and organizing human books [8].

1.2. Goals of HL

HL is an approach that can promote humanities and virtues. Reported HLs' goals were “connecting people”, “experiencing diversity”, “encouraging understanding”, “hearing different stories”, “learning about life experiences”, “facilitating dialogues”, and ultimately “promoting open-mindedness”, “challenging binary thinking”, and “reducing prejudices and stereotypes”. HL could be established with explicit educational purposes, such as connecting to specific curriculum of university courses [2][14], fostering career insight into less-known professions [2][15], and promoting internationalization in a university [5]. While HL was understood to be a “leisure-based initiative” [16] and distinct from “formal learning contexts” [17], it was also not meant to be purely fun, entertaining, and “emphatically not intended as an encounter with an exotic figure” [17].

2. Human Books: Backgrounds, Recruitment, and Preparation

Regarding the human books in HL, an incredible diversity of backgrounds and identities was noted. They included race/ethnicity/nationality (e.g., Roma, Native American, Jew), sexual identity/orientation (e.g., LGBTQ, transgender), religion (e.g., atheist, Muslim, Hindu), (dis)ability/neurodiversity (e.g., mental illness, alcoholism, abuse history, learning difficulties, physical disabilities, autism, HIV+), artistic/cultural groups (e.g., burlesque dancers, graffiti artist, drag queen, tattooed, minimalist), occupations/professionals (e.g., occupational therapist, psychologist, professor, veteran, farmer, web celebrity), other socially marginalized groups (e.g., anti-poverty representative, sex-trade worker, homeless, freegan, inner-city youth, teenage mother, asylum seeker), and many more with intersectional identities (e.g., gay female rabbi, blind social worker). Only a few documented the books’ demographic information (e.g., age, gender) beyond their presented identities [13][16][18].
The human books were usually acquired within the organizers’ network and connections. The recruitment of books was generally completed by reaching out to the organizers’ personal, social, and professional networks [2][3][11][14], inviting specific individuals or groups based on recommendation or specific themes [4][5][14], and collaboration or consultation with community organizations who had access to specific target groups [2][5][11][13]. Organizers also encouraged members in the community or university to apply voluntarily or nominate others through, for example, an online form or email [1][4][14]. It also could be done by going “door-to-door” to personally invite staff and faculty to become books [14]. Individuals might contact the organizer and volunteer to be a book [4]. Intentional involvement with the broader community outside of the expert or immediate network of the organizers was noted: The book recruitment was meant to avoid experts [1] or own staff members [14], and there was a gradual shift in their book selections “from experts, scholars and professors within campus to more socially experienced participants” [8].
Consistent with the goals of HL, the books generally had unique, challenging, adverse, or unhappy life experiences to show [1][4][7][13]. Specifically, books selected should have “credible narratives” [4] and represent certain perceived stigmatized or marginalized groups in society [7][11] who “may have been ridiculed and discriminated against because of who they are and what they do” [7]. “[C]ulturally relevant social norms, [should be] tak[en] into account both globally and locally stigmatized group members in the context” to ensure that book selections were relevant to the local understanding of privilege and oppression [11]. Despite often negative experiences, some books were noted to highlight “resilience”, “pride”, “turning point”, and “passion” [1][3][10][13]. For ongoing or multiyear HLs, book collections were emphasized to be dynamic and diverse to represent varieties of human experiences [4][8][11].
To prepare the books for HL, the use of titles and/or short descriptions [1][2][3][4][6][8][11][15] helped attract readers and orient them to the focus of the sharing [4][11][15]. Titles could range from a brief label representing the book’s primary identity [11] to more elaborated and figurative versions [1][2][6]. Specifically, while some titles might directly narrate their stories, others might be more subtle, and some books “play[ed] with negatives stereotypes and labeling they had encountered” and “question[ed] around the differential use of language, and the experiential basis for it, c[ould] start to be explored and unpicked” [2]. The use of visual book cover was also evident [15]. Books might write the descriptions themselves or accomplish that by receiving assistance from the organizers [16]. In the analysis of HL standards, a role of the organizers was to “cooperatively develop descriptions” with the books and ensure their descriptions include stereotypes and prejudices, despite the book as the primary source of authority [19]. There was a book unsatisfied with the organizer’s polishing the title for him/her (i.e., “ex-prisoner” instead of “ex-political prisoner”) [11]. When books might be required to wear an official T-shirt [6][20], in one HL event, the T-shirt was intended to have “their diagnosis written on the back, illustrating how the general public often use diagnoses as a label and do not see the individual behind it” [20].

3. Readers: Backgrounds, Preparation, and HL Process

Regarding the readers, students were reported to be the primary audience, either in universities [1][2][3][4][5][6][8][11][14][15] or high schools [3][18]. Some included the involvement of other members in the campus or community at large, including faculty, staff, and residents [1][3][4][5][6][7][11][21]. Several HLs with specific educational objectives were dedicated to targeted students of certain majors, courses, or demographics [2][3][5][8][15]. Only a limited number of reported HLs were intended for the public [9][13][20]. Based on the available demographic information, these readers were majority female, Caucasian, completed higher education, and in young or mid adulthood [9][13]. Some instances where human books became future readers, and vice versa, were noted [2][4].
Advance preparation in terms of training, orientation, or briefing was completed in a range of weeks in advance, days prior, or right before the HL event. Some kinds of rules, guidelines, or expectations were prepared for the participating books and readers [2][4][6][9][10][11][12][16][18], so they were aware of what to expect [2][6]. Common reminders included mutual respect [6][10][11][12] and confidentiality [7][11]. Books were reminded to be genuine and truthful in their sharing [6][11][12], while readers should “accept the rights of the book” [10] and “return the book in the same mental and physical state as they received it” [10][11]. While some HLs emphasized the full control of the books over their own story (e.g., whether to bring up or answer certain questions, and how much time they want to spend in a conversation or event [2][4]), others appeared to reiterate the rights on both the books and the readers [10][11]. Apart from didactic presentation of rules and expectations, other training strategies highlighted included modeling by the organizers [2], role-play simulation among the books [8], discussion about ways to respond to inappropriate or uncomfortable questions [8], conversation to clarify stereotyping terminology [18], and review case examples [18].
The actual HL events reportedly lasted from one to a few hours, occasionally a full-day event. Each reading session typically lasted around 15 to 20 min, with some longer sessions (30 to 60 min) evident [2][20]. Some HLs allowed one reader to pair with one book per session [5][13]. One HL explicitly stated that “two readers can borrow the same book if they know each other and if the book agrees” [10]. In others, small groups of three to 10 readers, a large group of 25 students in a classroom setting, [6] and 200 attendees in a lecture-style event were also reported [8]. Consequently, books were visited and read once or multiple times depending on the structure of the HL, although some books were reported to have relatively low check-out rate [6] or even no visit [1].
Common physical space to place books were separate rooms or classrooms [4][6][11]. It was important to have “some degree of privacy for conversations” [4], “sit freely and feel relaxed”, and “a safe space for communication with minimal pressure” [12]. High-traffic areas such as the main corridor of the university library could be chosen to facilitate movement and increase publicity [3][5].
The HLs' check-out process varied. One HL indicated that readers can only focus on one book [6], while others allowed readers to read multiple books [9][12]. Some HLs emphasized that books cannot be reserved [10], and readers were free to browse and choose the books they wanted to read by going around the venue [6]. In others, reservation of specific time slots using a “library card” was required to facilitate book selection and scheduling [11][15]. Readers in another HL were instructed to select a particular group and then matched with an assigned book [18].
The interaction during a HL reading session was described to be like “student-led small group teaching” [2], “book-club meeting with the author” [2], or conducting an “interview” [8]. Although some conceptualized the HL session as “not a presentation”, “no PowerPoint”, “no handouts”, can bring “point-form notes”, and an “informal conversation” [4][6], formats such as presentation, teaching, lecturing, and performance were incorporated in some HLs [8][14]. Books and readers were provided with guiding questions, generic conversation starters, and simple prompts to facilitate the general directions of the conversation [3][11][14]. The conversation often led by the books; it either began with the books telling their story [8][12] or them speaking for most of the time [4]. Readers then asked questions, gave responses, shared their experience reading the book, and discussed further the specified issues [2][4][12][16][18]. In some HLs, readers could ask books whatever questions they wanted [18] and books were “totally open” and “happy to answer” any questions [17]. More importantly and connected to the aims of having a HL, the conversation was intended to be focused on the identified prejudice or specific topic of the event, such as acculturation and rehabilitation experiences [5][6][12][18]. A closing plenary or an overall question-and-answer session were sometimes used where participants can exchange questions and reflect on their learning [2][14]. Readers might be asked to draft questions for the books in advance [18], write mandatory reflection [2], and write feedback and messages of appreciation for the books [14]. While some HLs provided readers with book titles and descriptions for selection and getting familiarized with the topic [3][15][16], it was implied in other HLs that readers would have received adequate knowledge about the books’ backgrounds. In one reported HL that its readers were not tracked by their demographics and would disclose their personal information voluntarily in the conversations with books, which were concerned by some of the books [5].
Besides the books and readers, there are supporting personnel, usually served by the hosts or volunteers of the events, involved in running the events and/or the HLs. There were “librarians” assisting the facilitation of HLs. They helped readers to navigate the catalog of books [3], provide directions to books and reading areas [5][11], ensure and maintain the dialogs in a respectful and safe manner [2][3][5], keep time [3][5][16], and stay close by to offer support and answer questions if needed [3][5][16]. Support staff members were there to manage the check-out counter or schedule [3][10]. Translators, also called “dictionaries” in a HL, were evident in some HLs [9][10]. Greeters explained the HL process to participants [3]. Only one reported HL emphasized deliberately not to “vet” the books during the event because “the decision on whether to participate is left to a Living Book to take, sometimes in discussion between them and their supporters” [2].

4. Conclusion

HL is a community-based approach to encourage conversation to promote intergroup contact and understanding among different social groups. There are different interpretations of how HL can be implemented, including variations in format, scale, venue, and preparation and recruitment processes. While the human books are usually the members of minority or marginalized groups, whether the target readers were community insiders or open to the ordinary public depends on the specific goals of a HL event. Both the books and the readers were commonly reported to gain positive experience in their participation, with possible attitudinal change towards the social groups involved. However, there is a need for a HL guideline that can be flexibly adapted to local customs and cultures, while safeguarding the ethical considerations for all participating parties, especially vulnerable populations. Future efforts should also improve the documentation of community implementation of HL and the design of related research activities.

References

  1. Jackson, C.; Huang, Y.; Kasowitz-Scheer, A.S. Face-to-Face Matters: Inspirations from the Human Library. Int. J. Mob. Hum. Comput. Interact. 2015, 7, 42–54.
  2. Sen, R.; McClelland, N.; Jowett, B. Belonging to the Library: Humanising the Space for Social Work Education. Soc. Work Educ. 2016, 35, 892–904.
  3. Gamtso, C.W.; Mannon, M.; Whipple, S. The New Hampshire Human Library Project: Breaking Barriers and Building Bridges by Engaging Communities of Learners. In The Experiential Library: Transforming Academic and Research Libraries through the Power of Experiential Learning; McDonnell, P., Ed.; Chandos Publishing: Cambridge, MA, USA, 2017; pp. 187–201.
  4. Blizzard, K.; Becker, Y.; Goebel, N. Bringing Women’s Studies to Life: Integrating a Human Library into Augustana’s Women’s Studies Curriculum. Coll. Q. 2018, 21.
  5. Bordonaro, K. The Human Library: Reframing Library Work with International Students. J. Libr. Adm. 2020, 60, 97–108.
  6. Schijf, C.M.N.; Olivar, J.F.; Bundalian, J.B.; Ramos-Eclevia, M. Conversations with Human Books: Promoting Respectful Dialogue, Diversity, and Empathy among Grade and High School Students. J. Aust. Libr. Inf. Assoc. 2020, 69, 390–409.
  7. Yap, J.M.; Kamilova, Y. Toward Becoming an Inclusive: Library Integrating Sustainable Development Goal 5 in the Library Agenda. Libr. Manag. 2020, 41, 53–66.
  8. Li, N. Application of Living Book Service: A Brief Analysis of Cases in Southwest University Library. Libr. Manag. 2022, 43, 66–79.
  9. Groyecka, A.; Witkowska, M.; Wróbel, M.; Klamut, O.; Skrodzka, M. Challenge Your Stereotypes! Human Library and its Impact on Prejudice in Poland. J. Community Appl. Soc. Psychol. 2019, 29, 311–322.
  10. Van den Dool, A. The Human Library in the Netherlands: A Successful Exchange of Life Stories. BiD Textos Univ. Bibliotecon. I Doc. 2022, 48, 1–8.
  11. Bagci, S.C.; Blazhenkova, O. Unjudge Someone: Human Library as a Tool to Reduce Prejudice Toward Stigmatized Group Members. Basic Appl. Soc. Psychol. 2020, 42, 413–431.
  12. Chung, E.Y.; Tse, T.T. Effect of Human Library Intervention on Mental Health Literacy: A Multigroup Pretest-Posttest Study. BMC Psychiatry 2022, 22, 73.
  13. Clover, D.E.; Dogus, F. In Case of Emergency, Break Convention: A Case Study of a Human Library Project in an Art Gallery. Can. J. Study Adult Educ. 2014, 26, 75–90.
  14. Gillum, S.; Williams, N. Bring Your Own Story: The Evolution of a Library Program to Celebrate Diverse Voices. Med. Ref. Serv. Q. 2022, 41, 138–147.
  15. Halder, N.; Mulliez, Z. Encouraging Recruitment into Psychiatry: Practical Initiatives. BJPsych Bull. 2021, 45, 15–22.
  16. Fortune, D.; Leighton, J. Mental Illness as a Valued Identity: How a Leisure Initiative Promoting Connection and Understanding Sets the Stage for Inclusion. Leis. Sci. 2022, 1–21.
  17. Watson, G. A Pedagogy of Dissent for Human Rights Education. In Activating Cultural and Social Change, 1st ed.; Offord, B., Fleay, C., Hartley, L., Woldeyes, Y.G., Chan, D., Eds.; Routledge: Abingdon, UK; New York, NY, USA, 2021; pp. 93–107.
  18. Orosz, G.; Banki, E.; Bothe, B.; Toth-Kiraly, I.; Tropp, R.L. Don’t Judge a Living Book by its Cover: Effectiveness of the Living Library Intervention in Reducing Prejudice toward Roma and LGBT People. J. Appl. Soc. Psychol. 2016, 46, 510–517.
  19. Dobreski, B.; Kwasnik, B.H. Changing Depictions of Persons in Library Practice: Spirits, Pseudonyms, and Human Books. Knowl. Organ. 2017, 44, 656–667.
  20. London, J.; Evans-Lacko, S.E. Challenging Mental Health-Related Stigma through Social Contact. Eur. J. Public Health 2010, 20, 130–131.
  21. Jana, A.; Rout, R. Designing Metadata Schema for a Human Library: A Prototype. Digit. Libr. Perspect. 2022, 38, 346–361.
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Subjects: Education & Educational Research; Social Issues; Psychology
Contributors MDPI registered users' name will be linked to their SciProfiles pages. To register with us, please refer to https://encyclopedia.pub/register :
Gary Yu Hin Lam
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Hei Ting Wong
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Mengge Zhang
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