“Going to the Dogs?”, Workshop.

“Going to the Dogs” Workshop #2 brought together scholars from England, Scotland, and Poland to discuss the various and complex intersections of disability- and animal-studies research. Discussions centred on talks delivered by Rachael Gillibrand (Institute for Medieval Studies, University of Leeds), Dr Ryan Sweet (School of English, University of Leeds), Dr Andy Flack (Department of History, University of Bristol), Dr Neil Pemberton (Centre for the History of Science, Technology and Medicine, University of Manchester), and Dr Justyna Włodarczyk (Department of American Literature, University of Warsaw). The talks covered topics including the animal assistants of disabled people in the late-medieval West; nineteenth-century representations of animals with prostheses; connections between historical understandings of animals that live in darkness and vision-impaired people; the role of the caress in 1930s America human-guide-dog partnerships; and current controversies surrounding emotional-support animals in the US.

-Via Medievalists.

The full set of workshop videos.

Hans Holbein’s Dance of Death.

The Knight.

The Knight.

The Dance of Death by the German artist Hans Holbein (1497–1543) is a great, grim triumph of Renaissance woodblock printing. In a series of action-packed scenes Death intrudes on the everyday lives of thirty-four people from various levels of society — from pope to physician to ploughman. Death gives each a special treatment: skewering a knight through the midriff with a lance; dragging a duchess by the feet out of her opulent bed; snapping a sailor’s mast in two. Death, the great leveller, lets no one escape. In fact it tends to treat the rich and powerful with extra force. As such the series is a forerunner to the satirical paintings and political cartoons of the eighteenth century and beyond. For example, Death sneaks up behind the judge, who is ignoring a poor man to help a rich one, and snaps his staff, the symbol of his power, in two. A chain around Death’s neck suggests he is taking revenge on corrupt judges on behalf of those they have wrongfully imprisoned. In contrast, Death seems to come to the aid of the poor ploughman, by driving his horses for him and releasing him from a life of toil; the glowing church in the background implies this old man is on his way to heaven.

Holbein drew the woodcuts between 1523 and 1525, while in his twenties and based in the Swiss town of Basel.

The Miser.

The Miser.

The Monk.

The Monk.

These woodcuts are beautiful and highly detailed. In Holbein’s hands, Death makes its feelings known; Death is quite gentle in the cases of the old woman and old man, poor folk, and those of the peasant class. On the other side, Death is more than a little rude, as in the violin playing as Death drags the Duchess out of her bed. Death is not kind when it comes to the abbot, the abbess, or the monk.

One notable thing makes these beautiful woodcuts all the more astonishing, the size of them:

Holbein’s achievement is the greater because of the miniature scale he was drawing in. Reproductions obscure just how tiny the wooden blocks were — no bigger than four postage stamps arranged in a rectangle. The blocks were cut by Hans Lützelburger, a frequent and highly skilled collaborator of Holbein’s. Lützelburger had cut forty-one blocks and had ten remaining when Death surprised him too. The blocks were then sold to creditors, and eventually printed and published for the first time in Lyons in 1538 as Les simulachres and historiees faces de la mort.

You can read and see much more at The Public Domain.

Youtube Videos: Capwell & Easton: A medieval knightly effigy in Dennington, Suffolk

This is a very interesting and informative series of three videos about a knightly effigies, what they are, why they were made and how they can help us understand the history of medieval armor from times where very few real exemplars are left. The series takes overall about an hour. Info on Tobias Capwell can be found here -click-

 

Wake: The Hidden History of Women-Led Slave Revolts.

Page from Wake by Rebecca Hall and Hugo Martinez (all images courtesy Hugo Martinez).

Page from Wake by Rebecca Hall and Hugo Martinez (all images courtesy Hugo Martinez).

In 1712, New York City witnessed a dramatic uprising when over 20 black slaves, fighting against their unjust conditions, set fire to several houses of white slaveowners and fatally shot nine. Known today as the New York Slave Revolt of 1712, the insurgence resulted in the conviction and public execution of 21 slaves, as well as more severe slave codes. While sources often state that these rebels were all men, the historian Dr. Rebecca Hall has identified four women who were captured during the clashing and were tried. Their names were Amba, Lilly, Sarah, and Abigail.

Erased from history books, their stories will now be told in vivid form by Hall, who has devoted much of her career to unearthing the roles of women in slave revolts. Hall is currently working on her first graphic novel, which will highlight female rebels in various 18th-century uprisings, from three in New York to those that broke out on slave ships. Titled Wake: The Hidden History of Women-Led Slave Revolts, the 150-page work emerges out of Hall’s 2004 dissertation on the same topic. She is now collaborating with independent comic artist Hugo Martinez to produce the storyboards and, through Friday, May 4, is raising $5,900 on Kickstarter to realize it for submission to publishers.

“The way the history of slave resistance has been written, this very gendered narrative developed about how manly and masculine enslaved men actually were, which served to elide the role that women played,” Hall told Hyperallergic. “I was going against everything being taught in women’s roles in slave resistance by insisting that, if I looked, I bet I would find these women.” She recalled how her dissertation advisor had told her that she wouldn’t find any sources to realize her chosen topic; how one archive claimed that it had no related material.

This is a fascinating, and I think, a necessary work. You can read and see much more at Hyperallergic, as well as on the kickstarter page, where there’s also a video. They are close to their goal, but could use a bit more help, so if you can’t donate, you can help to spread the word!

The Amazing Egg Dance: Peasants to Politics.

Contrast between Carnival and Fasting (ca. 1550–99), artist unknown — Source.

Contrast between Carnival and Fasting (ca. 1550–99), artist unknown — Source. Click for full size.

Whoever the artist of the above piece was, I’d say they had been most impressed with Hieronymus Bosch. The Egg Dance, from village revelry to romance to politics. This is a wonderful piece of history, which demonstrates several cultural shifts throughout the centuries.

The egg dance was a traditional Easter game involving the laying down of eggs on the ground and dancing among them whilst trying to break as few as possible. Another variation (depicted in many of the images featured here) involved tipping an egg from a bowl, and then trying to flip the bowl over on top of it, all with only using one’s feet and staying within a chalk circle drawn on the ground. Although, as shown in many of its depictions in art, the pastime is associated with peasant villages of the 16th and 17th century, one of the earliest references to egg-dancing relates to the marriage of Margaret of Austria and Philibert of Savoy on Easter Monday in 1498.

[…]

This blindfolded version of the egg dance features in Goethe’s novel Wilhelm Meister’s Apprenticeship (1795). … According to some scholars Goethe’s mention gave birth to the phrase “einen wahren Eiertanz aufführen” (to perform a true egg dance) which refers to moving carefully in a difficult situation. This particularly association of the egg dance with navigating danger was expressed time and time again in political cartoons of the 19th-century: various political figures, from Bismarck to Disraeli, precariously trying to make there way about a floor strewn with potential upsets.

Democracy’s Disastrous Egg-dance, (1884), Joseph Keppler. A woman labeled “Democracy” wearing a blindfold labeled “Stupidity” is pushed by Samuel J. Randall toward a chair labeled “Presidenti[al] Chair”, with several eggs in the way on the ground, they are labeled “Honest Naval Appropriation, Civil Service Reform, Honest River – Harbor Appropriation, Economy, Anti-Silver Coinage, National Banking System, Tariff Reform, [and] Prompt Legislation”, two of the eggs are broken; among a group of men laughing, in the background on the right, are John Logan, John Sherman, and William D. Kelley. — Source.

Democracy’s Disastrous Egg-dance, (1884), Joseph Keppler. A woman labeled “Democracy” wearing a blindfold labeled “Stupidity” is pushed by Samuel J. Randall toward a chair labeled “Presidenti[al] Chair”, with several eggs in the way on the ground, they are labeled “Honest Naval Appropriation, Civil Service Reform, Honest River – Harbor Appropriation, Economy, Anti-Silver Coinage, National Banking System, Tariff Reform, [and] Prompt Legislation”, two of the eggs are broken; among a group of men laughing, in the background on the right, are John Logan, John Sherman, and William D. Kelley. — Source.

The Journalistic Egg Dance (ca. 1840), Andreas Geiger. A caricature of press censorship before the 1848 revolution in Austria. During the Restoration after the defeat of Napoleon in 1815, the European powers, led by Austrian Chancellor Clemens von Metternich (1773-1859), restricted the freedom of speech and expression to contain any kind of critical, nationalist or anti-authoritarian movement — Source.

The Journalistic Egg Dance (ca. 1840), Andreas Geiger. A caricature of press censorship before the 1848 revolution in Austria. During the Restoration after the defeat of Napoleon in 1815, the European powers, led by Austrian Chancellor Clemens von Metternich (1773-1859), restricted the freedom of speech and expression to contain any kind of critical, nationalist or anti-authoritarian movement — Source.

You read and see much more at The Public Domain Review.

Swedish House-Gymnastics (1913).

These exercises and the photographic illustrations are splendid! Exercises anyone can do, without taking up much time, and can be done conveniently at home.

These wonderful photographs, which make such innovative use of multiple exposure, are from a 1913 German book titled Schwedische Haus-Gymnastik nach dem System P.H. Ling’s by Theodor Bergquist, Director of the Swedish Gymnastic Institute in the Bavarian spa town of Bad Wörishofen. As the title tells us, this style of “Swedish house-gymnastics” demonstrated by Bergquist (and his mysterious female colleague) is based on a system developed by Pehr Henrik Ling (1776–1839), a pioneer in the teaching of physical education in Sweden. Inventor of various physical education apparatus including the box horse, wall bars, and beams, Ling is also credited with establishing calisthenics as a distinct discipline and is considered by some as the father of Swedish massage.

I think I could choose a series to do each day from these, without over exertion, and it might really help to be a bit more flexible these days. You can see much more at The Public Domain Review.

Sunday Facepalm.

Great Again: Restoring Faith In America from EverBright Media on Vimeo. WARNING: if you’re going to watch, turn your sound waaaaaaay down. The initial blast of horns could cause a heart attack.

Mike Huckabee has a ‘free’ dvd for you, featuring time traveling kids who learn about how “god” founded Amerikka. I think all  the lunatic christians should be made to take the citizenship test for this country, they would all fail miserably, then we could kick them out. If you’re in the mood for godawful glurge, it’s all here.

Behind the Iron Curtain part 3 – Religion

These are my recollections of a life behind the iron curtain. I do not aim to give perfect and objective evaluation of anything, but to share my personal experiences and memories. It will explain why I just cannot get misty eyed over some ideas on the political left and why I loathe many ideas on the right.

Today’s Czech Republic is one of the most, if not the most, atheist countries in the world. I encountered people both in meatspace and on the internet who “blame” the former totalitarian socialist regime for this. Mostly such people are coincidentally also people who assign to this godlessness all kinds of moral failings of today’s Czechs and blame their lack of faith for exceedingly high divorce rates, crime rates etc.

When one looks at the actual data though, none of this does fit. Today’s Slovak Republic was under the same regime in the former Czechoslovak Socialist Republic, yet Slovaks are much more religious. Not to mention Poles, who are almost 90% catholic until today. The crime rates etc. are similar in these countries, only abortion rate is very low in Poland – but only because it is mostly illegal and inaccessible, during the socialist regime when abortion was legal, Poles used it at a rate that was not out of the ordinary for the time.

So my (lack of) religious experiences as a child were not to be ascribed only to the regime, but at least partially they were. It was complicated.

The regime was in fact overtly anti-religious. Priests were poorly paid state employees and private donations to churches etc. were not legal to my knowledge. Being religious was not illegal per se, but it was not encouraged either and there were some obstacles put in the way of exercising beliefs. Like all official religions had to register with the state and there were some specific religions and religious sects that were illegal (like Jehovah’s Witnesses).

My grandfather was a devout catholic asshole on whose grave I do not spit only out of respect for my father. My father became disillusioned with religion early on and possibly as an act of rebellion against it he entered the communist party at the age of 18 and was banished by my grandfather as a consequence. My father is the only atheist in that branch of the family. After I was born and my grandfather became deadly sick, my mother and father took care of him in his last years. Grandfather has obliquely acknowledged the child abuse he inflicted on my father, but he never apologized to him directly, only indirectly by saying to my mother that he wronged him yet he is the only one who cares for him on his sickbed. He died before I was old enough to know him.

So I grew up in an atheistic family and went to public school in a regime that did not acknowledge any religion as true and only reluctantly allowed people to exercise some religious beliefs.

At home, religion was never spoken about and I never felt the need to ask about anything. We had plenty of books and I was an avid reader, so I knew about the existence of religions and mystical figures. I feared the devils from fairy tales despite never believing in their real existence. Similarly I knew christian God also only as a fairy-tale father figure granting favors for good deeds. It was not before ten years of age that I learned that there are still people who really believe in Christianity, including in my family. Until that age I thought it was all over, a thing of the past just like Zeus and Hera. After I learned that my favourite auntie is religious, I was completely flummoxed and to this day I never broached the subject with her.

At school, there was some talk about religion in civics, history and literature classes. In fact a very good overview of the development of religion from polytheism to monotheism in Europe from Classical age through Middle ages to Modern era. I do not remember any overt hostility towards any religion during the lectures, only dry information about them and an occasional argument that proves false some specific claim. Later on I learned that religious parents could send children to a sort of sunday school, but I never knew anyone who did so.

Even the christian creation myth was taught – as a myth. And the gorgeous movie La Création du Monde was aired on TV and I loved it as a child.

All in all in my opinion the regime did a good job informing children about religion but did discourage indoctrinating them with any. However I do not think the Iron Curtain played exquisite or even major role in it because Czechs as a whole were seemingly lukewarm about religion for centuries. Which, again, is a different story.

I’m Fully In Favour of Fivity.

Count lascases — Since sixt week j learn the Englich and j do not any progress. Six week do fourty and two day. If might have learn fivity word four day I could know it two thusands and two hundred. It is in the dictionary more of fourty thousand; even he could must twinty bout much of tems for know it our hundred and twenty week, which do more two yars. After this you shall agrée that to study one tongue is a great labour who it must do into the young aged.

The Public Domain has a fascinating article up about Napoleon’s attempt to learn English, which he disliked and had some trouble with, to say the least.

…His English teacher was Count Emmanuel de Las Cases, an historian and loyal supporter who had been allowed to voyage with him to Saint Helena. The Count would later turn their fifteen months of conversations into a publishing sensation, Mémorial de Sainte-Hélène (1822–23). The book recorded Napoleon’s day-to-day life on the island, his sentiments on religion and philosophy, his argument that the ideals of the French Revolution had lived on in the empire. It would be printed and reprinted throughout the century, and do much to turn the perception of Napoleon from a dictator into a liberator — a slayer of tyrannical dynasties more than a founder of his own. It is also the primary window through which we can view the development of Napoleon’s English.

According to Count Las Cases, his pupil “had an extraordinary intelligence but a very bad memory: this latter particularly upset him.” As a result, Napoleon grasped English grammar with an impressive ease but vocabulary with a painful slowness.

When it came to speaking English, the Count relates, “The pupil wished only to recognise [French] pronunciation.” Perhaps the former emperor could not bear to do his vanquishers the honour of speaking their language their way. Perhaps his approach to English mirrored his general approach to foreign territory — he liked to make it his own:

Click on over to The Public Domain for the full story!

The Drolatic Dreams of Pantagruel (1565).

The Drolatic Dreams of Pantagruel is an accompanying work of François Rabelais’ The Life of Gargantua and of Pantagruel. The woodcuts are wonderfully creepy, and well worth a look even though they were most certainly not done by Rabelais.

The Public Domain has an article up about this work, and there’s an excellent post about it at Poemas del río Wang. Or, you can head right to the original images at Gallica.

Stephen Shames.

Stephen Shames photograph archive.

The Briscoe Center has acquired the photographic archive of Stephen Shames. Perhaps best known for his role as the Black Panther Party’s photographer between 1967 and 1973, Shames has also documented many political and social issues over a 50-year career.

“Shames has used his camera to document the intimate histories of a wide range of subjects, including black political activism in the Bay Area, everyday life in New York City, and child poverty across America,” said Don Carleton, executive director of the Briscoe Center. “His archive will not only be preserved here at the center, it will be actively utilized in our mission to foster exploration of the American past, which is why a selection of his work prints is currently on display in the center’s exhibit hall.”

[…]

“As a young man I was privileged to have inside access to the Black Panther Party. Later, as a photojournalist and artist I traveled the world and embedded myself in the lives of many living on the edges of society,” said Stephen Shames. “I hope students and scholars can use these archives to enter worlds they cannot see in person, but can experience through historic photography. I learned a great deal from the people I photographed. I hope others can expand their knowledge and understanding of our world through my work.”

An exhibit of Stephen Shames’s photography is now on display at the Briscoe Center, University of Texas at Austin. You can read more here.

Nazis: All About Taking Guns Away.

Image credit: STILLFX.

Frances Swaggart, wife of Jimmy Swaggart, has been mouthing off about the recent marches for gun control and reform, and she doesn’t like it, no sir. Ms. Swaggart did pop up with some interesting reasoning, which she claims is historical fact:

“Hitler’s regime took away guns from the people in Germany and then he herded all of those who did not like it into box cars and shipped them to concentration camps where they were enslaved, beaten, raped and murdered,” she said. “The victims didn’t fire a shot in self defense because their guns had been taken away. That’s a fact.”

“And that’s why evil people want to take the guns away from law-abiding citizens here in the United States of America,” the host opined. “Everybody says, ‘Let’s get rid of the guns.’ It’s the worst decisions that could be ever made. Get rid of the guns. No! No! No! Put God back into the schools.”

Um…how in the hell do you even address this level of wrong? I, uh, can’t even figure out where to start. Perhaps with this: if everyone was armed, maybe the time to go on a nazi shooting spree would have been before the herding into box cars? No, I just can’t do this, it all seems terribly frivolous to even address this monstrous falsity in the face of such evil. I certainly know where the evil lies in this country, and that’s with christian conservatives, who keep falling further off the cliff of lunacy. Dangerous lunacy. Unfortunately, there’s more of this, but even reading it makes me feel sick. You can read the rest at RawStory.