March 16, 2022 History A Memorial for Those Accused of Witchcraft By Olga Ravn Colors extracted, using a traditional recipe, from maritime sunburst lichen the author collected from the wildlife corridor along Ellebækstien in Køge. Fabrics from left to right, top to bottom: handwoven tussah and mulberry silk, wool, silk charmeuse, silk-rayon velvet, cotton, and linen. Photograph by Johan Rosenmunthe. A LOGBOOK TO REMEMBER 16 WOMEN OF WHOM 13 WERE BURNED ALIVE, TWO COMMITTED SUICIDE, AND ONE MANAGED TO ESCAPE, 1612–1615 AND 2021, REWRITTEN, GATHERED, DREAMED BY A WOMAN, AGE 34, THAT’S TO SAY ME, A STAR AMONG ALL THESE RESPIRING STARS WE CALL PEOPLE Johanne Tommesis, burned, August 24, 1612 Kirstine Lauridsdatter, burned, September 11, 1612 Mette Banghors, burned, December 7, 1612 Volborg Bødkers, escaped and convicted in absentia, June 7, 1613 Annike Christoffersdatter, burned, June 14, 1613 Anne Olufs, burned, June 26, 1613 Karen Eriks, suicide in prison, August 30, 1613 Maren Muremester, burned, 1613 Maren of Ringsbjerg, burned, 1613 Maren Bysvende, suicide in her well after receiving a summons to appear in court, 1613 Kirsten Væverkvinde, burned, 1613 Birgitte Rokkemager, burned, September 18, 1615 Else Holtug, burned, November 6, 1615 Mette Navns, burned, 1615 Johanne Muremester, burned, 1615 Magdalene, Søren Skrædder’s wife, burned, 1615 WHERE: Køge, Denmark Read More
December 21, 2021 History Fairy Fatale By Chantel Tattoli An illustration by the painter Natalie Frank for The Island of Happiness. One of Frank’s favorite tales is “The Green Serpent,” in which the prince is a snake, though only literally. “I love the image where you have to get into bed with this creature but you can’t look at him, and of course you look at him.” Marie-Catherine Le Jumel de Barneville was born into a rich family in the fall of 1652. At thirteen, she was wed by her mother to the middle-aged Baron d’Aulnoy, who had purchased his title. Three months pregnant that same year, in the summer of 1666, she inked a jinx in the margins of a fifteenth-century religious play from their library: It has been almost 200 years since this book was made, and whoever will have this Book should know that it was mine and that it belongs to our house. Written in Normandie near Honfleur. Adieu, Reader, if you have my book and I don’t know you and you don’t appreciate what’s inside, I wish you ringworm, scabies, fever, the plague, measles, and a broken neck. May God assist you against my maledictions. Read More
November 29, 2021 History White Gods By Anna Della Subin Jose Chávez Morado mosaic mural El Retorno de Quetzalcóatl, Universidad Nacional Autonoma de Mexico of Mexico City. Photo by Eva Leticia Ortiz. “We were superior to the god who had created us,” Adam recalled not long before he died, age seven hundred. According to The Apocalypse of Adam, a Coptic text from the late first century CE, discovered in Upper Egypt in 1945, Adam told his son Seth that he and Eve had moved as a single magnificent being: “I went about with her in glory.” The fall was a plunge from unity into human difference. “God angrily divided us,” Adam recounted. “And after that we grew dim in our minds…” Paradise was a lost sense of self, and it was also a place that would appear on maps, wistfully imagined by generations of Adam’s descendants. In the fifteenth century, European charts located Eden to the east, where the sun rises—an island ringed by a wall of fire. With the coordinates in their minds, Europe’s explorers could envisage a return to wholeness, to transcendence, to the godhood that had once belonged to man. Read More
August 18, 2021 History What Is Drag, Anyway? By Martin Padgett Martin Padgett’s first book, A Night at the Sweet Gum Head, tells the story of Atlanta’s queer liberation movement through the alternating biographies of two gay men, runaway–turned–drag queen John Greenwell and activist Bill Smith. In the excerpt below, an underage Greenwell sneaks into a bar and discovers drag. Another Believer, Eagle Portland interior, 2021, CC BY-SA 4.0, via Wikimedia Commons Huntsville, Alabama January 1971 John Greenwell could stay in Huntsville and be the town queer, or he could run away and be free, so he ran. He threw a couple of days’ worth of clothes in a cheap gray briefcase he’d had since high school, counted eleven dollars in his wallet, each bill worn down like him, and flew out of the house that he had never called home. He had been born in Kentucky, the son of a mother he loved and an abusive, alcoholic father he grew to hate. The family moved whenever the military shipped them to another place: Tennessee, Texas, California, Germany, Alabama. By the time he finished high school in Huntsville, John Greenwell had already lived many lives. He had been a good student, a Boy Scout, a member of the French club, an actor in a school film about poverty. A graduate. A heterosexual. When he braved the cold and walked to the bus station on the edge of Huntsville and put his dollar on the counter and found a seat on a bus headed east, he put that John Greenwell to death. He dreamed of becoming a hippie, of growing out his short brown hair, of life with people like him. He wanted to see the world through psychedelic eyes. He wanted to touch the bodies of gods. The bus rumbled to life. Its air brake hissed as it pulled away. Huntsville dimmed behind it as John’s eyelids flickered. He fell asleep to the urban lullaby he’d learned in eighth grade, Petula Clark’s escape fantasy, “Downtown.” The bus crossed an imaginary line in the dark and Alabama faded into Georgia. John woke for a moment, decided he would never go back, then drifted off into the comfort of his dreams. Read More
June 18, 2021 History Celebrating Juneteenth in Galveston By Clint Smith Jas. I. Campbell, Historic American Buildings Survey: Ashton Villa, Photograph, 1934. Public domain, via Wikimedia Commons. The long-held myth goes that on June 19, 1865, Union general Gordon Granger stood on the balcony of Ashton Villa in Galveston, Texas, and read the order that announced the end of slavery. Though no contemporaneous evidence exists to specifically support the claim, the story of General Granger reading from the balcony embedded itself into local folklore. On this day each year, as part of Galveston’s Juneteenth program, a reenactor from the Sons of Union Veterans reads the proclamation at Ashton Villa while an audience looks on. It is an annual moment that has taken a myth and turned it into tradition. Galveston is a small island that sits off the coast of Southeast Texas, and in years past this event has taken place outside. But given the summer heat, the island’s humidity, and the average age of the attendees, the organizers moved the event inside. A man named Stephen Duncan, dressed as General Granger, stood at that base of the stairwell, with other men dressed as Union soldiers on either side of him. Stephen looked down at the parchment, appraising the words as if he had never seen them before. He looked back down at the crowd, who was looking back up at him. He cleared his throat, approached the microphone, and lifted the yellowed parchment to eye level. “The people of Texas are informed that, in accordance with a proclamation from the Executive of the United States, all slaves are free. This involves an absolute equality of personal rights and rights of property between former masters and slaves, and the connection heretofore existing between them becomes that between employer and hired labor. The freedmen are advised to remain quietly at their present homes and work for wages. They are informed that they will not be allowed to collect at military posts and that they will not be supported in idleness either there or elsewhere.” All slaves are free. The four words circled the room like birds who had been separated from their flock. I watched people’s faces as Stephen said these words. Some closed their eyes. Some were physically shaking. Some clasped hands with the person next to them. Some simply smiled, soaking in the words that their ancestors may have heard more than a century and a half ago. Being in this place, standing on the same small island where the freedom of a quarter million people was proclaimed, I felt the history pulse through my body. Read More
April 17, 2019 History In the Name of Notre Dame By Chris Knapp Henri Matisse, Notre Dame une fin d’après-midi, 1902 In September 2016, police found a Peugeot with missing plates parked just steps away from Notre Dame; inside the car, they found seven cylinders of gas. The following week, four women—one of whom was carrying a letter declaring allegiance to ISIS and describing the planned attack as a deliberate act of terror and vengeance—were arrested and charged in connection with a plot to destroy the cathedral. As it happened, the eldest of these four women, Ornella Gilligmann, a thirty-nine-year-old mother of three, had been a close acquaintance of my wife’s from childhood, for which reason these events became especially vivid in our minds. If the women hadn’t removed the license plates, we agreed, no one would have noticed the car, and the plot might have come off without a hitch. “Can you imagine if they got the Notre Dame,” my wife kept repeating. I understood this as a rhetorical question, posed in the same spirit we often invoked at the prospect of a Trump presidency: it was impossible precisely because it was too horrible to imagine. The fire that nearly destroyed the eight-hundred-year-old cathedral on Monday (which French authorities are investigating as an accident) is not, of course, a catastrophe in the order of the 2016 election. But looking on from the banks of the Seine, it was hard not to experience the fire as a nontrivial data point on the timeline of a slow-motion apocalypse, which from a Western perspective stretches back (depending on whom you ask) to the 2016 elections, to the Brexit referendum, to 9/11, the paroxysms of the early twentieth century, to the intractable dependence on fossil fuels, to Napoleon’s campaigns in Europe, the Industrial Revolution and the Enlightenment—through all of which, the Notre Dame cathedral stood intact. What would it mean, at a time when civilization itself was starting to seem like a failed idea, for one of civilization’s signal achievements to burn to the ground. Read More