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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Connecting the Medieval to New England
Still Image
Catalog Entry
Forest Hill Cemetery, found in the city of Fitchburg, Massachusetts, is recognizable by its rolling green hills, large number of head stones and burial sites, and wide open landscape. It was first established in 1856 and was designed by the architect Amasa Farrier. It is also well-known for its prominence of military members who are buried on the site as well as various ethnicities including French, English, Irish, German, Greek, Hispanic, and more. Mt. Elam Road, the road where the cemetery resides, also has significant historical value for the city. According to the Fitchburg Reconnaissance Report this road was first built in order to be a "designated scenic road" and also connects to downtown Fitchburg as well as Route 2. The geology of the city also plays an important role to Forest Hill Cemetery. Perhaps the most striking aspect of these burial grounds is the rise and fall of the hills on the property. The Fitchburg Reconnaissance Report says that, during the ice age, ice settled in the area and helped to create the "bowl shaped area" as well as the steep hills found in the city and in the cemetery. It is likely that these hills were an inspiration for the name of the cemetery. The largest cemetery in Fitchburg, it currently has approximately 60,000 grave sites, and there are currently plans to expand the site over the next 5-7 years according to the <em>Sentinel and Enterprise</em> newspaper. While this cemetery is certainly unique in its own ways, it still represents the traditional values of American burial practices. These values are noticeably different in other cultures, specifically the Old Norse burial practices of the Middle Ages. <br /><br />The Nordic burial mounds found in Jelling, Denmark are a striking example of the differences between the pagan burial rituals of the Norse and the modern American rituals. These two nearly identical mounds are about 70 meters in diameter and 11 meters high. These mounds would be built over the graves of prevalent members of the Norse community and are intricately layered to ensure they would last for centuries. A later addition to the mounds, a runic stone erected by Harald Bluetooth, represents the shift from a pagan society to a Christian one in later years. This site also once contained the first Christian church built in Jelling. This site offers an ideal illustration for the sudden shift in religious ideas and customs for the Norse people. Changing burial practices and other customs are also something that can be seen in the Icelandic sagas. <br /><br />The Icelandic sagas, the lore and founding literature of these people, contains scenes of burial procedures and how these procedures were affected by the shift from paganism to Christianity. This is specifically apparent in <em>Erik the Red's Saga</em>. In chapter 6 of this saga, we see Thorstein who, along with many of his fellow villagers, has succumbed to sickness. He returns from the dead to tell Gurdid, a female villager, that he wishes to be buried with the new Christian rituals. He says to her from beyond the grave, "These [pagan] practices will not do… I want to have my corpse taken to a church" (664). Only after Thorstein and his fellow villagers have been buried in consecrated grounds do their spirits finally rest. This scene represents the shift in religious views as well as burial rituals, something that was important to the Norse people as well as the people of the United States. While there are certainly differences between the customary rituals of medieval Norse culture and modern-day American culture, the value of finding appropriate places to bury our dead remains constant in these societies. This can be seen at the Forest Hill Cemetery in Fitchburg, Massachusetts, as well as at the historical site of Jelling, Denmark.
Bibliography
Dobbins, Elizabeth. “Fitchburg Looks to Expand Forest Hill Cemetery.” <em>Sentinel and Enterprise</em>, 30 Aug. 2017. <br /><br /><span class="TF">"Erik the Red's Saga." <i>The Sagas of Icelanders: A Selection. </i>Edited by Jane Smiley, and Robert Leland Kellogg. Translated by Keneva Kunz. Penguin, New York, 2001. </span><br /><br />Freedom's Way Heritage Association. <em>Fitchburg Reconaissance Report: Freedom's Way Landscape Inventory</em>. 2006, ci.fitchburg.ma.us/DocumentCenter/Home/View/482.<br /><br />Galvin, William Francis. “Welcome to MACRIS.” <em>Welcome to MACRIS</em>, mhc-macris.net/. <br /><br />“Jelling Mounds, Runic Stones and Church.” <em>UNESCO World Heritage Centre</em>, whc.unesco.org/en/list/697. <br /><br /><span class="TF"></span>
Photographer(s)
Kisha G. Tracy
Katie Duncan, Student, Fitchburg State University
Catalog Entry Author(s)
Alexander Dewhurst, Student, Fitchburg State University
Research Assistant
Matthew McCann, Student, Fitchburg State University
Research Assistant(s)
<span>Matthew McCann, Student, Fitchburg State University</span>
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Jelling, Denmark - Gorms Høj; Fitchburg, MA - Forest Hill Cemetery
british literature I fall 2017
burial practices
cemetery
denmark
FAMExhibition
fitchburg
grave
hammondexhibition
massachusetts
middle ages fall 2017
photography ii fall 2017
sagas
viking
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Connecting the Medieval to New England
Still Image
Catalog Entry
<p>In the beautiful country of Iceland there are a couple of dozen waterfalls, but none of them compare to the great Skógafoss located in Skógar. Skógafoss is one of the largest waterfalls in the country; from where the water flows over to the splash down is a sixty-meter fall and stretches twenty-five feet wide. Because of the constant mist that rises up there is always a rainbow or even two that glow amazingly across the fall. This waterfall is also an attraction for treasure hunters. Legend has it that Þrasi Þórólfsson was the first settler in Skógar around 900 CE. He was known as a great warrior, but most certainly greedy in his old age. When he believed that his life was coming to an end, he decided that he was going to take his money with him. He filled a chest with all of his gold and valuable items and sank it into the water under Skógafoss. Time and time again people have claimed they have seen it, but then would glance away and could not find it again. One man was able to get a rope through a ring on the side of the chest, but as he was pulling it up the ring broke off and the chest sunk back down. The man that was left with just a ring brought it to a church in Skógar where it hung on the door; since then the church has been demolished, and the ring is held at a the Skógar Museum.<br /><br />In 1658 an all-black ship appeared in the harbor of Lynn, MA. Four men and a chest lowered from the ship, and they were quickly named pirates throughout the town. The men sailed up the Saugus River to the iron works to purchase tools such as hatchets, shovels, and shackles. The tools were crafted as they were getting paid in silver. The pirates set up camp on the Saugus River in the spot which is now known as Pirate’s Glen, but word got out that they were staying there and British soldiers went out to look for them. Three were captured and hung, but one was able to escape. His name was Thomas Veal, and he escaped deep into the woods and started living in a cave. Over time he lived in peace as a member of the Lynn community. One day, a sudden earthquake shook the Lynn area, and a large rock tipped forward permanently sealing the cave entrance and trapping Veal and his treasure forever. This location is now known as Dungeon Rock. Although the area was searched for years no one has been able to find the treasure.<br /><br />The two men, Þrasi Þórólfsson and Thomas Veal, share much in common with the great Viking Erik the Red. In the Icelandic <em>Erik the Red’s Saga</em>, Erik is banned from Iceland due to a few murders and has to set sail with his followers to new land. They ended up in Greenland, which was undiscovered until his time. When he arrived in Greenland he left his mark by naming new towns after himself and family just as Þrasi left his chest that now plays a part in Icelandic heritage, as does Dungeon Rock in Lynn Woods.</p>
Bibliography
"Dungeon Rock." <em>Friends of Lynn Woods, </em>flw.org/dungeonrockhistory.htm. <br /><p>Hjálmarsson, Jon R. "Gold Under Skogafoss." <em>Icelandic Times, </em>Feb. 2016, icelandictimes.com/gold-under-skogafoss/. </p>
<span class="TF"><i>The Vinland Sagas: The Icelandic Sagas about the First Documented Voyages Across the North Atlantic. </i>Translated by Keneva Kunz. Penguin, 2008. </span>
Photographer(s)
Kisha G. Tracy
Lovell Mumford, Student, Fitchburg State University
Catalog Entry Author(s)
Daniel Keating, Student, Fitchburg State University
Research Assistant(s)
Annie Saball, Student, Fitchburg State University
Accessible Description of Image(s)
First image: A waterfall that is set back to the left of the photo. The waterfall is surrounded by a cliff with greenery. In the mist of the water there is a faint but present rainbow.
Description by: McKenzie Lambert, Student, Fitchburg State University
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Skógá River, Iceland - Skógafoss; Lynn, MA - Dungeon Rock
british literature I fall 2017
iceland
massachusetts
middle ages fall 2017
natural heritage
photography ii fall 2017
pirate
sagas
viking
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Connecting the Medieval to New England
Still Image
Catalog Entry
<p>There are three legends of three knights in three different countries around the world. The first is the well-known legend of King Arthur and how he pulled the sword from stone. The second legend is the story of Sir Galgano, a knight who became a saint. The last legend is of Sir James Gunn, the knight of prince Henry Sinclair. All three of these stories involve a knight, a sword, and the legend they left behind. <br /><br />Although many have heard different stories of King Arthur, this story comes from <em>Le Morte d’Arthur</em> by Thomas Malory. As the story goes, Arthur, before he became the king, was raised by Sir Ector. Sir Kay and Sir Ector, his foster-brother, were planning to take part in a New Year’s joust. Sir Kay forgot his sword. Arthur goes back to their lodging to get Sir Kay’s sword and return it to him. When he arrives at the lodging he finds the placed locked with no one inside, so instead Arthur goes to a churchyard where he finds a sword in a stone. He “lightly and fiercely pulled it out of the stone” (Malory). This sword however was special; it can only be pulled from the sword by the true and rightful king of England. Many tried to pull the sword, but to no avail. This is the story of how Arthur becomes King. People see that he is able to pull the sword from the stone and realize he must be the king. This legend is an iconic one. While this story originates from England, a similar legend exists in Italy. <br /><br />The story of Sir Galgano is one of a knight who becomes a saint. The story goes that Sir Galgano was a famous knight, who was contacted by Archangel Michael in a dream. Michael leads this knight reluctantly to a hill in Monte Siepi, where a small circular church stood. Michael asked him to renounce all worldly pleasure. Being the short-tempered knight that he is, he says, “Indeed, I would gladly follow your order, but doing so for me would be as easy as splitting rocks with a sword.” Galgano draws his sword and strikes the rock to prove a point. Sir Galgano was expecting the sword to break, but the sword “penetrated the rock like a hot knife through butter” (O’Reilly). His story spread far and wide. The devil sent an evil man disguised as a monk to kill Galgano. The wolves he befriended killed this evil man protecting Galgano. A year after sinking the sword into the stone Galgano died. His story was so well-known that bishops and abbots attended the funeral. The sword can be seen even today, protruding from the jagged rock, surrounded by the Monte Siepi Chapel. His canonization, the process for someone to officially become a saint, began a few years after his death, in 1185. It was “suggested by some as the inspiration for the British legend,” the story of King Arthur in Britain (Horty). While these stories come from countries on the other side of the world, there is a legend of a knight in New England.<br /><br />Prince Henry Sinclair led an expedition to explore Nova Scotia and Massachusetts in 1398, 90 years before Columbus! The Westford knight is a carving of a knight with a cracked sword and a shield. This knight was one of Prince Sinclair’s knights. While he was exploring Massachusetts, the loyal attendant, by the name of Sir James Gunn, died. In memory of Sir James Gunn they carved an effigy into a rock. This rock had scratches on it previously and “were incorporated into the man-made design” ("The Westford Knight"). This carving was not always believed to be from a Scottish explorer. It was believed to be a Native American carving or a colonial one. <br /><br />These stories all have their differences and similarities. All originated in different countries, telling tales of three separate times. These stories, and the physical remnants they left behind, are important. They connect the history from every country.</p>
Bibliography
Horty, Daniel. "The Legendary Sword in the Stone of San Galgano." <em>Ancient Origins</em>, 28 Apr. 2014, www.ancient-origins.net/artifacts-other-artifacts/legendary-sword-stone-san-galgano-002968. <br /><br />Malory, Thomas. <em>Le Morte D'Arthur</em>. Random House Publishing Group, 1999. <br /><br />O'Reilly, Hugh. "The Sword of St. Galgano." <em>Tradition in Action,</em> 5 Nov. 2016, traditioninaction.org/religious/h141_Galagano.htm. <br /><br />“The Westford Knight.” <em>Clan Gunn Society of North America</em>, clangunn.us/knight.htm.
Photographer(s)
Kisha G. Tracy
Olivia Grant, Student, Fitchburg State University
Catalog Entry Author(s)
Kyle Humphreys, Student, Fitchburg State University
Research Assistant(s)
Nicholas Estrela, Student, Fitchburg State University
Accessible Description of Image(s)
First image: There is a sword, thrust directly into a large rock. By looking closer at the blade, you can almost feel as if the sword itself tells a story that stretches far beyond its appearance. The corroded blade guard tells a story as old as time itself. The handle lacks any kind of hand protection, but is curved and designed for the user to hold the weapon with ease. Finally, the blade is tapered off at the end with a circular end, likely important to its very design. The blade is sheathed within the rock itself.
Description by: Nicholas Bryant, Student, Fitchburg State University
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Chiusdino, Italy - Sword of Saint Galgano (Cappella di San Galgano a Montesiepi); Westford, MA - The Westford Knight
abbey
british literature I fall 2017
FAMExhibition
hammondexhibition
italy
king arthur
knight
massachusetts
middle ages fall 2017
photography ii fall 2017
saint
sword
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Connecting the Medieval to New England
Still Image
Catalog Entry
The statue of Boudicca in London, England is in memoriam of the great Celtic queen of the Iceni tribe, who led a revolt against Rome after they removed her tribe’s status as allies and took her husband’s land after his death. Her objections to these actions were met with a flogging and the raping of her two daughters. Her revolt had her tearing Roman cities apart, leaving 80,000 Roman citizens dead before she was defeated. <br /><br /> A little closer to home, the Anne Hutchinson statue in Boston, Massachusetts was built to honor the bravery of Anne Hutchinson, a woman who was willing to express her own religious beliefs and challenge the sexism that held her to a submissive role. This led to her being banished from the community of Puritan Massachusetts; she then moved to the colony that is now known as Portsmouth, Rhode Island only to be killed by the Native Americans known as the Siwanoy alongside most of her children. <br /><br /> Judith was the young Hebrew woman who stood up on behalf of her people at Bethulia when an army arrived to conquer the land. Using her wits and beauty, Judith maneuvered her way to Holofernes, the leader of the army, and beheaded him in his sleep. This lead to her people rising up and taking back their land and Judith heralded as a hero.
Bibliography
<p><span class="TF"><span class="tf">Ades, David. "Boudicca."<i> Social Alternatives</i>, vol. 29, no. 1, 2010, pp. 48<i>, ProQuest Central</i>, https://web.fitchburgstate.edu:2443/login?url=https://search.proquest.com/docview/213966314?accountid=10896.</span></span></p>
<p>McGunigal, Lisa. "The criminal trial of Anne Hutchinson: ritual, religion, and law." Mosaic: An interdisciplinary critical journal, vol. 49, no. 2, 2016, p. 149. General OneFile, link.galegroup.com/apps/doc/A462327512/ITOF?u=mlin_c_fitchcol&sid=ITOF&xid=75f74d22. <br /><br />Potter, T W. You Are Looking For. Oxford University Press, 23 Sept. 2004, ds5tw8cn5h.search.serialssolutions.com/?ctx_ver=Z39.88-2004&ctx_enc=info%3Aofi%2Fenc%3AUTF-8&rfr_id=info%3Asid%2Fsummon.serialssolutions.com&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.title=Oxford%2BDictionary%2Bof%2BNational%2BBiography&rft.au=T.%2BW.%2BPotter&rft.atitle=Boudicca&rft.date=2004-09-23&rft.pub=Oxford%2BUniversity%2BPress&rft.isbn=019861411X&rft_id=info%3Adoi%2F10.1093%2Fref%3Aodnb%2F2732&rft.externalDocID=10_1093_ref_odnb_2732¶mdict=en-US. <br /><span class="TF"><span class="tf"> </span></span></p>
Photographer(s)
Kisha G. Tracy
Catalog Entry Author(s)
Charles Gomez, Student, Fitchburg State University
Research Assistant(s)
Megan Burnap, Student, Fitchburg State University
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
London, UK - Statue of Boudicca; Boston, MA - Statue of Anne Hutchinson
british literature I fall 2017
england
FAMExhibition
judith
massachusetts
middle ages fall 2017
photography ii fall 2017
statue
women
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Connecting the Medieval to New England
Still Image
Catalog Entry
<em>The Reeve’s Tale</em> from <em>The Canterbury Tales</em> by Geoffrey Chaucer, the photograph of St. Mary’s Church of Oxford University, and the photograph of Thompson Hall at Fitchburg State University have a connection that is revealed when looking in-depth at the cultural significance of both locations as well as the text. In <em>The Reeve’s Tale</em>, Chaucer tells us a story about a miller that steals from the townspeople. Not only does the miller partake in thievery, but he also has a negative view of the university students that are included in the tale. <br /><br />In Dr. Tracy’s photo, she captured a monstrous gargoyle overlooking Oxford University. The gargoyle follows the typical definition of a gargoyle, as its mouth is used as a water spout. Looking down upon the university as well as “spitting” down on to the university’s property is a fitting image to attach to T<em>he Reeve’s Tale</em> as the miller has negative thoughts towards the university students: “The gretteste clerkes been noght wisest men" (Chaucer Line 4054). This quotation in the story by Symkyn, the miller, shows just how lowly he thinks of men that look towards a fancy education as a means to attain wisdom. Combined with the fact that the miller has repeatedly stolen mill and recently increased the amount stolen by a hundredfold, this photo and text pairing work well as the gargoyle looks down on to the campus. <br /><br />Thompson Hall was built in 1896 and used as the only building on the campus of the State Normal School (previous name of school before Fitchburg State). The building was set on top of a hill with the entrance facing directly towards Myrtle Avenue. This was a beautiful site to see as you were driving north up North Street or Myrtle Avenue. However, after the building of Hammond Hall, the rest of the city was almost blocked off by the windowless brick side of the building facing North Street and Myrtle Ave (Jackson). This symbolized the relationship and the separation between the city and the university. <br /><br />As of today, the neighborhood that Thompson Hall faces is the ninth most dangerous neighborhood in the city ("Fitchburg, MA: Crime Rates"). According to the FBI’s 2016 Uniform Crime Report, the violent crime rate in Fitchburg sits at the tenth highest per capita in all of Massachusetts ("50 Mass Communities"). The crime rate around Thompson Hall reminds us of how lawless Symkyn is with his meal thievery. <br /><br />The interesting and ironic part of all of this is that John G. Thompson was quite the poet while also the first principal of the State Normal School. In line with how Symkyn looks at how one must be educated, Thompson says, “Learn by doing,” yet he was the principal of a formal higher education institution (Jackson). Imagine if John G. Thompson could travel into the story of <em>The Reeve’s Tale. </em>Could Principal Thompson influence Symkyn in a positive way? Would Symkyn see that formal education versus “street” education is not as black and white as he had previously thought? Beyond that, what if Principal Thompson travelled forward in time to when Hammond Hall was built? Would he allow for the building to be built with only brick facing the city? One would like to think that Thompson would be the saving grace to both of these situations. However, time travel is not available to us. This is why it is imperative that we continue to preserve all types of cultural heritage. We must continue to learn from our past to make our present the best that it can be.
Bibliography
“50 Mass. communities with most violent crime per person.” WCVB 5 ABC, wcvb.com/article/50-mass-communities-with-most-violent-crime-per-person/12485818. <br /><br />Chaucer, Geoffrey. "The Reeve's Tale." Translated by Larry D. Benson, 2008, sites.fas.harvard.edu/~chaucer/teachslf/rvt-par.htm. <br /><br />“Fitchburg, MA: Crime Rates.” Neighborhood Scout, neighborhoodscout.com/ma/fitchburg/crime. <br /><br />Jackson, Asher. Personal interview. 17 Nov. 2017.
Photographer(s)
Kisha G. Tracy
Allison St. Peter, Student, Fitchburg State University
Catalog Entry Author(s)
Aaron Canterbury, Student, Fitchburg State University
Research Assistant(s)
Kimberly DiManno, Student, Fitchburg State University
Accessible Description of Image(s)
First image: A decayed gargoyle watches over a campus with three entrances and pillars on top.
Description by: Makayla Dones, Student, Fitchburg State University
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Oxford, UK - University Church of Saint Mary the Virgin; Fitchburg, MA - Thompson Hall, Fitchburg State University
british literature I fall 2017
chaucer
education
england
FAMExhibition
fitchburg
hammondexhibition
massachusetts
middle ages fall 2017
photography ii fall 2017
university
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Connecting the Medieval to New England
Still Image
Catalog Entry
<p>Whydah Pirate Museum is in Yarmouth, Massachusetts. The wreck of the Whydah Gally is approximately fifteen-hundred feet off Marconi Beach in Cap Cod, with most of its wreckage submerged in sand. Originally built in 1715 as a transport ship for slaves, the Whydah Gally sat at one-hundred feet in length and weighed over three-hundred tons. During its first and only voyage as a slave transport ship, it was taken by pirate captain Sam “Black” Bellamy after a three-day chase. By the time Bellamy’s fleet reached New England after taking over the Whydah, he and his crew had plundered over fifty separate vessels. On the night of April 26, 1717, a nor’easter struck the Whydah, running the ship aground on a sandbar. Many of the pieces recovered from the wreck are on display in the Whydah Pirate Museum, which currently houses a full-size replica of the ship. Since the wreck’s discovery by an underwater explorer named Barry Clifford, over two-hundred-thousand pieces have been recovered by Clifford’s team according to Ian Aldrich of <em>New England Today.</em> The wreck of the Whydah is one of the only golden-age pirate wrecks with undoubted conformation thanks to the discovery of a plaque and bell with the ship’s name on both, which makes it a cultural symbol of the late golden-age of pirating. Not only is it one of the only identified golden-age pirate wrecks with two pieces of proof confirming the ship’s identity, but it also remains in the New England area, making it a valuable symbol of pirating and pirate culture during the early 18th century. Pirating and pirates have a long-standing history in the seafaring world. Traversing oceans and battling the elements can be just as deadly as the pirating and raiding, and the 18th-century pirate lifestyle owes a great deal to that of their Viking metaphorical ancestors. <br /><br />Vikings are synonymous with pirating, looting, raiding, and seafaring travel. Some would consider Vikings to be some of the best sea navigators of their day, and with good reason. Being a Viking was a job, and that job involved pirating. If a Viking wasn’t an excellent navigator, fighter, or plunderer of goods, the Viking wasn’t good at their job. <br /><br /><em>Egil’s Saga</em> follows the story and lives of the clan Egil Skallagrimsson, who holds the titles of farmer, skald, and Viking. The saga spans multiple generations and goes through the family’s history from Egil’s grandfather to Egil’s offspring. Like the pirates aboard the Whydah, Vikings plundered for loot across the seas. While pirates primarily overtook ships, and preferred not to fight and risk losing the enemy’s ship and the cargo it held, Vikings primarily raided along coastal waters and, as a result, didn’t have the heavy economical restrictions as golden-age pirates. As <em>The Sagas of the Icelanders</em> edited by Jane Smiley notes, the Viking’s “[f]irst notable attack on England came, according to the Anglo-Saxon Chronicle, in 793, when the church on the island of Lindisfarne was plundered and some people were slain.” While being a Viking was a job and title, piracy in the golden-age of pirates was more akin to a way of life. Vikings could go back home to their family in Iceland or Norway, but pirates didn’t typically have national allies, which made going to any kind of home much more difficult. <br /><br />The image chosen to go with <em>Egil’s Saga</em> and subsequently the Whydah Pirate Museum and Whydah shipwreck is the image of a Viking longboat at the Roskilde Ship Museum in Denmark. Both Vikings and the more modern, golden-age pirate used ships as their primary method of travel, which makes this image serve as a reminder not only of the seafaring ways of pirates and Vikings, but the possible dangers of sea travel during the period. This is an excellent image of a piece of Viking cultural history and, in part, the pseudo ancestors to the golden-age pirates of the 17th and 18th century.</p>
Bibliography
Aldrich, Ian. “The Whydah Gally | History of a Cape Cod Pirate Ship.” <em>New England Today</em>, 28 Nov. 2017, newengland.com/today/living/new-england-history/whydah-gally-history-cape-cod-pirate-ship/. <br /><br /><span class="TF">"Egils Saga." <i>The Sagas of Icelanders: A Selection. </i>Edited by Jane Smiley, and Robert Leland Kellogg. Translated by Bernard Scudder. </span>Kindle ed., Penguin. 2005.<br /><br />“Real Pirates.” <em>Field Museum</em>, 2009, archive.fieldmuseum.org/pirates/index.html. <br /><br />Webster, Donovan. “Pirates of the Whydah.” <em>National Geographic</em>, 1999, www.nationalgeographic.com/whydah/story.html.
Photographer(s)
Kisha G. Tracy
Allison St. Peter, Student, Fitchburg State University
Catalog Entry Author(s)
Nicholas Powell, Student, Fitchburg State University
Research Assistant(s)
Heather Ferguson, Student, Fitchburg State University
Accessible Description of Image(s)
First image: This black and white scene reveals a large canoe-like silhouette inside of a building on the coast overlooking a large harbor. The glass wall reveals a person in the harbor rowing a kayak with a foggy outline of buildings in the background on the opposite coast.
Description by: Michael Brito, Student, Fitchburg State University
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Roskilde, Denmark - Roskilde Ship Museum; West Yarmouth, MA - Whydah Pirate Museum and Whydah Gally
british literature I fall 2017
denmark
FAMExhibition
hammondexhibition
massachusetts
middle ages fall 2017
museum
photography ii fall 2017
pirate
sagas
ships
travel
viking
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Connecting the Medieval to New England
Still Image
Catalog Entry
<p>Giovanni Boccaccio is the author of the famous <em>Decameron</em>. He was born in 1313 in Certaldo or Florence, Italy; the exact location is unknown. He died December 21st, 1375. His gravestone is located inside the Church of Saints Jacob and Filippo in Certaldo, Italy. After the death of his father and stepmother due to the plague, Boccaccio began the composition of the <em>Decameron</em>. In the <em>Decameron</em>, Boccaccio focuses on numerous ideas throughout, but one specific idea is the focus on fortune and disability in Day 2, Story 1. Day 2, Story 1 is a story about a man named Martellino, who pretends to be visibly crippled in order to enter a heavily-packed church of a saint who has just deceased. Everyone makes a pathway for Martellino in order for him to be ‘healed’ by the saint for his disability, but someone in the crowd notices him and everyone starts to kick and fight him for lying about his disability. <br /><br />Joseph Palmer was born in 1789 in a village between Leominster and Fitchburg, Massachusetts. He was persecuted at the age of forty because of his beard. Palmer died in 1873. This persecution made such an impact on his life and is so widely known that it is engraved on his gravestone. Boccaccio also has writing on his gravestone, which he composed himself before he died. Palmer was persecuted because in the year 1830 citizens went as far as attacking Palmer with razor blades outside of a hotel in an attempt to cut off his beard. Palmer defended himself, rightfully so, and was sent to Worcester County Jail. During this time period, beards were considered the mark of lunatics. It is interesting how going against the social norms and having a beard enraged people enough to attack him and try to cut off his beard. Palmer was also attacked while in jail and continuously defended himself; they placed him in solitary confinement numerous times. During the Medieval period, disability was sometimes something that needed correction or needed to be cured. It is also known for using the “religious model,” which replaces medicine with religion. <br /><br />The connection Palmer and the character Martellino in the <em>Decameron</em> is how both were attacked due to not following social norms, but there are complex differences in their situations. In the <em>Decameron</em>, Martellino is only attacked because he lied about his disability; the civilians wanted Martellino to be healed. They wanted Martellino to be healed because it goes against the social norm during that time period of accepting someone who is a cripple. They relied on religion as medicine in order to change that. Their beliefs in this method were very strong, so the fact that someone would mock their beliefs and not respect the process they believed in was problematic. In Joseph Palmer’s case, not only was he considered to be a lunatic just because of his long facial hair, he was also accused of communing with the devil by his local preacher. It is interesting how hundreds of years later you can still be attacked for not following the social norms of the time period and how society takes action into their own hands in order to correct what they believe to be wrong, even authorities.</p>
Bibliography
“Certaldo.” Giovanni Boccaccio, www.certaldo-info.com/giovanni_boccaccio.htm. “Decameron Web.” <em>Decameron Web | Boccaccio</em>, www.brown.edu/Departments/Italian_Studies/dweb/boccaccio/life1_en.php. <br /><br />“Disability in the Medieval Period.” <em>Rooted in Rights</em>, www.rootedinrights.org/disability-in-the-medieval-period/. <br /><br />“Joseph Palmer: The Eccentric War Veteran Who Was Sent to Jail for Wearing a Beard.” <em>The Vintage News,</em> 24 Nov. 2017, m.thevintagenews.com/2017/11/24/the-man-who-was-sent-to-jail-for-wearing-a-beard/. <br /><br />Landrigan, Leslie. “Joseph Palmer Persecuted for Wearing a Beard.” <em>New England Historical Society</em>, 26 May 2017, www.newenglandhistoricalsociety.com/joseph-palmer-persecuted-wearing-beard/. <br /><br />“Remembering One Hero's Fight Against Anti-Beardism.” <em>Atlas Obscura</em>, Atlas Obscura, 14 Apr. 2015, www.atlasobscura.com/places/grave-of-joseph-palmer.<br /><br />Wheatley, Edward. "Cripping the Middle Ages, Medievalizing Disability Theory." <em>Stumbling Blocks Before the Blind: Medieval Constructions of a Disability. </em>University of Michigan Press, 2010. pp. 1-25, https://books.google.com/books?id=4Ofb5TWuJPoC&lpg=PR1&ots=rdboMV3bRw&dq=Stumbling+Blocks+Before+the+Blind+wheatley&lr=&pg=PR1&hl=en#v=twopage&q&f=false.
Photographer(s)
Kisha G. Tracy
Madison Whitten, Student, Fitchburg State University
Catalog Entry Author(s)
Courtney Jensen, Student, Fitchburg State University
Research Assistant(s)
Madison Dalmaso, Student, Fitchburg State University
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Certaldo, Italy - Giovanni Boccaccio Grave (Chiesa dei Santi Jacopo e Filippo); Leominster, MA - Joseph Palmer Grave (Evergreen Cemetery)
author
boccaccio
british literature I fall 2017
cemetery
church
disability
FAMExhibition
fitchburg
grave
hammondexhibition
italy
massachusetts
middle ages fall 2017
photography ii fall 2017
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Connecting the Medieval to New England
Still Image
Catalog Entry
In the image of the Madonna and the lily, the image is focused on the flower, and you can see the blurry outline of Madonna in the background. This image reflects and represents the story of <em>Judith</em> in many ways. Judith is described as “brilliant” and “radiant” (118), meaning she is beyond beautiful. The story also depicts Judith as extremely “wise” and “holy” (119). Judith becomes a female heroine in the story because her action to save her people was in the name of God. She wanted to rid her people of the leader of the Assyrian army Holofernes' power over and killing of the Hebrew people. Holofernes was an “evil doer…[and] a cruel prince, oppressing men…” (119). Judith’s goal is essentially to save her people. She devises a plan to get into Holofernes' room and decapitate him. Judith left the Assyrians leaderless, and they were ultimately defeated. Judith committed those actions under God and in order to save the Hebrews from being killed, and throughout this story she remains a female heroine. The focus of the photo is on the beautiful lily and viewers may overlook the Madonna in the background, just as Judith was hidden behind her beauty. She is seen only for her looks and not for her power and faith in God, and this image shows how the Madonna and Judith have more aspects in common than most people may think. This image can be connected to Judith because although she does represent beauty, like the lily, but she also represents the holiness and strength of the Madonna. <br /><br />The Virgin Mary shrine connects to both the image of Madonna and the lily as well as the story of Judith. Madonna is another name for the Virgin Mary, mother of God. The Virgin Mary statue in Clinton is enclosed in a structure to protect and preserve the condition for years to come. However, the shrine is evidently weathered. The outward appearance of the Virgin Mary connects with Judith because they are viewed and judged based on what they look like from the outside. The weathered shrine, because of its appearance, makes many people overlook such a beautiful representation of the Virgin Mary. Unfortunately, people will see the outward appearance and care little about the old, falling apart statue. However, until viewers realize that it represents a woman who was exponentially holy and possessed a beautiful spirit in the name of God, then they will not truly understand how these images and the story connect. This is similar to how viewers may only view the beautiful flower in the Madonna and the lily image. It is important to view every aspect of an image in order to realize that details may be hidden in the background or underneath weathered statues. Lastly, the shrine is covered and protected by a structure that houses the Virgin Mary. Judith uses her faith and love of God to defeat her enemies. She prayed and worshipped to him daily and that gave her strength. The structure surrounding and covering the Virgin Mary shrine can be viewed as God’s love and support protecting and keeping her safe. <br /><br />Author and speaker Matt Fradd explains how Mary, the Madonna and Judith might have more than being holy and powerful maidens of the Lord. Fradd explains how “each crushed the head of the enemy king” (Fradd). Judith beheaded Holofernes and saved the Hebrew people, and apparently Mary crushed the head of Satan, although some speculate this is inaccurate and false because only God could possibly eliminate Satan. However, Fradd explains its possibility by stating, "it is precisely because of her unique role in salvation history that we can say of [Mary], in a way that we can’t of others, that the God of peace crushed Satan under her feet” (Fradd). Furthermore, the images and the text depict the presence of God protecting and supporting Judith, the Madonna, and the Virgin Mary. Benedikt Otzen compares Judith to the Old Testament. He focuses on the theme that "Judith is the struggle between the God of Israel and the heathen king usurping the place of God” (Otzen 101). He focuses much on the religious aspect of the story and how Judith was successfully heroic due to her faith in God. Once viewers realize that the images contain representations of Mary, it makes it easier to understand how God clearly connects these powerful women.
Bibliography
Black, Joseph, et al, eds. <em>The Broadview Anthology of British Literature: The Medieval Period, Volume 1.</em> 3rd ed., Broadview, 2015.<br /><br />Fradd, Matt. <em>What do Jael, Judith, and Mary Have in Common. Apologetics.</em> mattfradd.com/what-do-jael-judith-and-mary-have-in-common/. <br /><br />Otzen, Benedikt. <em>Tobit and Judith</em>. Sheffield Academic Press, 2002.
Photographer(s)
Kisha G. Tracy
Hannah Geiger, Student, Fitchburg State University
Catalog Entry Author(s)
Tatyana D'Agostino, Student, Fitchburg State University
Research Assistant(s)
Aaron Canterbury, Student, Fitchburg State University
Dublin Core
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Title
A name given to the resource
Chiusdino, Italy - Madonna Statue (Abbazia di San Galgano); Clinton, MA - Private Mary Shrine
british literature I fall 2017
FAMExhibition
hammondexhibition
italy
judith
massachusetts
middle ages fall 2017
photography ii fall 2017
statue
women
-
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Connecting the Medieval to New England
Still Image
Catalog Entry
<p>It has often been believed that great bodies of water house fantastic creatures of all kinds. Nowadays, we often see myths of serpentine creatures hiding below the surface of which we are uninformed, but through the study of different cultures of different times we can trace how we’ve used fantasy to fill in gaps in knowledge. The photograph is of Giant’s Causeway, a span of basalt columns located in County Antrim, Northern Ireland. It resulted from an old volcanic eruption, but the Gaelic legend has it that Scottish giant Bennandonner challenged Irish giant Fionn to a duel, and so Fionn built the causeway for their meeting. Fionn defeated Benandonner by pretending to be an infant of the real Fionn. When Benandonner saw this and imagined the colossal size of the real Fionn, he fled back to Scotland and destroyed the bridge behind him so he wouldn’t be followed. More of the hexagonal basalts can be seen on the Scottish isle of Scaffa, which likely led to the existence of such a story. With legends such as this from the medieval North, we can draw parallels to modern day New England’s own brand of fantasy and how it, too, has a way of seeping into reality. <br /><br /> The Connecticut River is practically an exhibit for local undersea legends here in New England, home to monsters such as the Glowing Thing of Moore Lake and the 200 foot long Big Conn. The Big Conn, or “Connie” as locals call it, is rumored to have more of its kind residing in the Hog River in a concrete tunnel below Hartford, Connecticut. The possibility of such colossal sea creature has terrified and intrigued residents who have braved the dark tunnel since the 1800s. <br /><br /> The Viking poet Egil Skalligrimsson, depicted in <em>Egil’s Saga</em>, product of a family line of werewolves and trolls, represents a culture that instead of fearing legends, chose to integrate them into Icelandic society through stories. Medieval Icelanders saw the world differently than we do today. Where we tend to see bodies of water as masses of scary, unbreathable spaces, to Icelanders sea travel was the basis of society, ships being their vehicles. Egil, his father Skalligrim, the bony-faced berserk, and grandfather Kveldulf, a werewolf, who “was still only a youth when he became a Viking and went raiding,” all lived lives pirating and traveling by ship. When they weren’t at sea, they were at home on the coast until their next voyage to Norway or Ireland. The waters in which they traversed were as familiar to them as local roads are to us, and so Skalligrim founded Borg by the shoreline in Iceland for ease of travel, just as Fionn created the rocky bridge in the Irish sea. We can argue that the legend of Connie, although not having founded her home, still dominates the waters she inhabits for her sheer size. So when we think of fantastic beasts now, we may picture images of giant, terrifying snakes swimming beneath the brine, but Iceland’s medieval legends were only terrifying if you threatened their home. <br /><br /> The lives of giants are certainly eccentric ones of adventure and valor, anchored only by the ocean’s reach. It is when two giants of different lands clash that land becomes a valid medium. Giant’s Causeway is a hybrid of the societal giants of <em>Egil’s Saga</em> and the local sightings of Connie. Fionn and Bellandonner are giants living in the same world as humanity like Egil’s family, different to Connie who dwells beneath unknown waters. Medieval Icelandic tales depict giants realistically to capture the strength of their country in living beings, but Giant’s Causeway proves that these large beings of fiction compel us to question the physical world. <br /><br /> Giant creatures have long been in our imagination. Where once they stood as a symbol of strength, thought to have shaped the world with their titanic power over the seas, they are now often believed to swim beneath it. Humanity has grown to understand more about the dry land on which we live, but we realize that much of our water is still unexplored. This mysterious space below us has fueled the belief of modern sea monsters, but nothing like the patriotic hulks that would once walk over them. And so the legends of colossi inevitably sank below the causeways.</p>
Bibliography
<span class="TF">"Egils Saga." <i>The Sagas of Icelanders: A Selection. </i>Edited by Jane Smiley, and Robert Leland Kellogg. Translated by Bernard Scudder. </span>Kindle ed., Penguin. 2005.<br /><br />Ibarra, Eileen S. “The Comic Character of Fin M'Coul, the Hibernian Hercules, in Carleton's 'A Legend of Knockmany'.” <em>Folklore</em>, vol. 82, no. 3, 1971, pp. 212–215. <em>JSTOR</em>, jstor.org/stable/1258403.<br /><br />Kennedy, Alasdair. “In Search of the 'True Prospect': Making and Knowing the Giant's Causeway as a Field Site in the Seventeenth Century.” <em>The British Journal for the History of Scienc</em>e, vol. 41, no. 1, 2008, pp. 19–41. <em>JSTOR,</em> jstor.org/stable/30160859.<br /><br />“The Big Conn: Monster or Myth.” <em>Connecticut River Conservancy</em>, www.ctriver.org/the-big-conn-monster-or-myth/.
Photographer(s)
Kisha G. Tracy
Julia Thomas, Student, Fitchburg State University
Catalog Entry Author(s)
Jonathan Medlin, Student, Fitchburg State University
Research Assistant(s)
Nathan Paquette, Student, Fitchburg State University
Accessible Description of Image(s)
First image: A black and white photograph of a basalt rock cliff to the right of the photograph. These rocks are ascending downwards until they hit sea level. On the outskirts of the basalt rocks to the left of the photograph lies the ocean with waves coming south east. These waves are hitting the basalt rocks with little to no force.
Description by: Samantha Beauchamp, Student, Fitchburg State University
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
County Antrim, Northern Ireland - Giant's Causeway; New England - Connecticut River
british literature I fall 2017
connecticut
FAMExhibition
ireland
massachusetts
middle ages fall 2017
monsters
natural heritage
new hampshire
photography ii fall 2017
river
sagas
vermont
-
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Connecting the Medieval to New England
Still Image
Catalog Entry
<p>Boudicca, queen of the Iceni, lifts her hands in victory or in challenge. This ancient queen led her people against Rome, even managing to sack and burn Londinium at the heart of Roman Britain. This rebellion had followed Rome’s betrayal of her late husband’s will, which had named the Roman Emperor as well as Boudicca’s daughters as his heirs in an effort to keep the peace. After suffering a flogging and the rape of her daughters, Boudicca began a campaign of revenge which did not end until 80,000 Romans were killed and many Roman cities sacked and burned. Her statue in modern-day London now stands as a reminder of her legend and bravery.</p>
<p>Much closer to home in the South End of Boston, there stands a memorial to another brave woman. The Harriet Tubman Memorial, also known as Step on Board, honors a woman who showed a different kind of bravery. Nicknamed “Moses” for her work in the Underground Railroad, Harriet Tubman not only escaped herself, but led roughly 300 slaves to freedom over the course of ten years. Neither Harriet nor any she helped escape were recaptured. This was all accomplished while suffering from a head injury which caused sleeping spells from which she could not be awakened. Her statue shows her holding a Bible in front of those she led to safety depicted on a vertical slab. On the back there are various quotes from Harriet Tubman, Fredrick Douglass, and Sarah Bradford. There is also a map depicting stops on the Underground Railroad.</p>
<p>Both Boudicca and Harriet Tubman are immortalized in bronze in the heart of two cities that each played an important role in their lives. They faced tremendous odds in order to lead their people to freedom and safety from tyranny, and their courage still inspires us today.</p>
Bibliography
<p>“Facts: Harriet Tubman.” Harriet Tubman Historical Society, www.harriet-tubman.org/facts/.</p>
<p>“Step on Board/Harriet Tubman Memorial.” Boston.gov, Boston Art Commission, 26 June 2019, www.boston.gov/departments/arts-and-culture/boston-art-commission.</p>
Photographer(s)
Kisha G. Tracy
Sonia Marks, Student, FSU
Catalog Entry Author(s)
Pagan Rose Maeve, Alum, Fitchburg State University
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
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London, UK - Statue of Boudicca; Boston, MA - Statue of Harriet Tubman
african american
african festival
boston
england
hammondexhibition
massachusetts
photography ii fall 2017
statue
women