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Title
A name given to the resource
Connecting the Medieval to New England
Still Image
Catalog Entry
The heroic figure defending the downtrodden is available in most cultures. With the omnipresent threat of violence and invasion by outside forces and religions, the Middle Ages were a time fraught with peril. Because of this, society became fixated on the heroic feats of those believed to be ordained by God to deliver salvation. During the Middle Ages, the hero is a commonly seen figure in religious, literary, and historical contexts. <br /><br />The Old English tale of <em>Judith</em> is an epic story of a fearless Hebrew leader putting herself in harm's way in order to save her people. The titular character Judith is the de-facto leader of the Hebrew city of Bethulia. The lone city is besieged by an Assyrian army led by the evil general Holofernes. Going alone to the enemy encampment, Judith prays to the Almighty for the strength to decapitate the sinful Holofernes. Judith's accomplishments inspire her people to fight back and eventually eliminate the Assyrian army. Judith is noteworthy not only for being an example of a female hero in Old English literature, but also for being a symbol of religious protection. <br /><br />However, tales of a divine heroine fighting for the justice of her people are not exclusive to literature, as the historical figure Joan of Arc shares an uncanny number of similarities to fictional heroes. Joan of Arc believed that she received a premonition from God compelling her to take up arms against the English armies. Inspiring her fellow soldiers, Joan of Arc became a hero to the French and eventually succeeded in liberating Orleans. Joan of Arc, despite waging a war, remained faithful to her belief in God. In some instances, for example, she allowed English soldiers to retreat on a Sunday instead of killing them. Despite eventually being executed by the English, Joan of Arc became a martyr for the French cause and lived on as an icon. <br /><br />Similarly, community leaders in religious circles are often seen as heroes for their ability to help those around them. In Worcester, Massachusetts, early Italian immigrants faced ostracism by the Irish community due to having to share mass with the Irish Catholics at Saint Stephens Church. The Italians would need their own church in order to continue worshipping in their native tongue. Though an attempt to create an Italian parish started in 1890, it was eventually abandoned due to financial complications. In 1904, the project was revived by Monseigneur Gioachino Maffei, who would later become a spiritual leader for the Italian community in Worcester. By 1906, the “Our Lady of Mt. Carmel Church” was officially opene and stood as a welcoming place for Italian Catholics. <br /><br />Unfortunately, this historic parish and spiritual pillar of the Worcester community faces possible demolition in the near future. Since 2016, the church has been officially closed due to structural damages it received while being right next to Interstate 290. Repair costs range in the millions, and the property is on sale and currently still looking for a buyer.<br /><br />On a surface level, <em>Judith</em>, the story of Joan of Arc, and the church “Our Lady of Mt. Carmel” are clearly different, as Monseigneur Maffei building a church and Judith decapitating Holofernes should be quite obviously unrelated. While heroic figures can take many different forms, they all encompass a desire for protection and justice. The Italian parish of Worcester serves just as much as an icon as the monuments of Joan of Arc or the literary exploits of Judith.
Bibliography
"Archive of Most Endangered Historic Resources." <em>Preservation Massaachusetts, </em>2016, http://www.preservationmass.org/archive.<br /><br />“Joan of Arc.” <em>Biography.com,</em> 28 Apr. 2017, biography.com/people/joan-of-arc-9354756.<br /><br />Lucas, Peter J. “Judith and the Woman Hero.” <em>The Yearbook of English Studies,</em> vol. 22, 1992, pp. 17-27. <em>JSTOR, </em>jstor.org/stable/3508373.
Photographer(s)
Kisha G. Tracy
Jon Jones, Adult Learning in the Fitchburg Area (ALFA)
Catalog Entry Author(s)
Jacob Meck, Student, Fitchburg State University
Research Assistant(s)
Chaz Deveney, Student, Fitchburg State University
Accessible Description of Image(s)
First image: Joan of Arc is standing tall and staring off in the distance with a serious expression. She is wearing metal armor that is blue and gold. There is gold detailing on the armor including a sword located in the center of her chest on a blue hexagon. The background is dark and looks like it may be a building. Joan is the focus of the image.
Description by: Laura Hildick, Student, Fitchburg State University
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Poitiers, France - Statue of Saint Joan of Arc (Église Saint-Hilaire-le-Grand); Worcester, MA - Our Lady of Mt. Carmel Church
british literature I fall 2017
church
FAMExhibition
france
hammondexhibition
judith
massachusetts
middle ages fall 2017
religion
statue
women
worcester
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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
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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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Connecting the Medieval to New England
Still Image
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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
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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 the United States
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Catalog Entry
<p>A saint named Giulia della Rena was brought to my attention during my research into another saint, Mary of Egypt. Mary was a very complicated lady in her youth. She was tempted by sexual activity and could not give up her desire to pursue these activities. Even though Saint Giulia did not have the same problems, they do have something in common. Giulia was a very selfless lady. One day there was a building that had caught on fire, and she went into that building to rescue a child from death. In Mary's case she went off into the desert to free herself from sexual temptations. She spent 47 years alone in the desert until one night she "burned" in the desert all alone and was finally free and put out of her misery. <br /><br />Both of these women were selfless and just wanted to do what was right in their respective situations. Mary’s might be a bit more dramatic, but they both had good intentions. <br /><br />Rose Hawthorne, who was Nathaniel Hawthorne's youngest daughter, became a candidate to be a Catholic saint. Rose was born on May 20, 1851, in Lenox, Massachusetts. She spent 50 years of her life as expected of a well-to-do daughter of a literary man. She got married, traveled to Europe, and mingled with the literati and East Coast society. After those 50 years she wanted something more in life. She wanted to create a new identity. After her closest family member passed away and her marriage crumbled, she took the vow to be a nun. She relates to both Giulia and Mary because all they wanted was to be something valuable to others. <br /><br />Saints and their shrines are very important to today's society. They are a place of worship that people go to were they can seek advice. It is very tragic when a shrine gets tampered with. Saints are important to learn about because they make mistakes just like everyone else, but they go an extra step to prove that they can become better people.</p>
Bibliography
Harvey, Katherine. “The Saintliness of Undecayed Corpses.” <em>The Atlantic</em>, Atlantic Media Company, 27 Oct. 2017, www.theatlantic.com/technology/archive/2017/10/saint-corpses/ 544241/?utm_source=atlfb.<br /><br />Landrigan, Leslie. “Rose Hawthorne, Nathaniel Hawthorne's Daughter, Becomes Candidate for Catholic Saint.” <em>New England Historical Society</em>, 16 Nov. 2017, http://www.newenglandhistoricalsociety.com/rose-hawthorne-daughter-nathaniel-becomes-candidate-catholic-saint/.<br /><br />Oxford, Clerk of. “A Clerk of Oxford.” <em>The Saints and Shrines of England</em>, 1 Jan. 1970, aclerkofoxford.blogspot.com/2017/10/the-saints-and-shrines-of-england.html.
Photographer(s)
Kisha G. Tracy
Catalog Entry Author(s)
Dominique Perla, Student, Fitchburg State University
Research Assistant(s)
Samantha Foster-Smith, Student, Fitchburg State University
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Certaldo, Italy - Saint Giulia della Rena Body (Chiesa dei Santi Jacopo e Filippo); Hawthorne, NY - Rose Hawthorne Grave (Motherhouse of the Dominican Sisters)
british literature I fall 2017
FAMExhibition
hammondexhibition
middle ages fall 2017
new york
religion
saint
women
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Connecting the Classical to New England
Still Image
Catalog Entry
<p>When it comes to the Greek mythical figure Hercules, most people would say that they are very familiar with his courage, his muscular body, and his overall importance as an heroic figure. There is no doubt that Hercules fits perfectly with all of those qualities. However, his story goes deeper into the possibility of the beloved hero having a history of mental illness and violence. Hercules’ disturbing antics share very similar qualities to the local story dated back in the year 1892 of the Lizzie Borden axe murder case. Each was originally not known to cause any type of disturbances, thus presenting questions concerning their moments of insanity and what caused them to go insane. <br /><br /> In this image of pottery owned by the Fitchburg Art Museum, Hercules is in the midst of struggling to accomplish his second labor out of twelve: slaying the great Lernean Hydra. With the assistance of his nephew Iolaus, Hercules was eventually able to defeat the nine-headed beast, but what even brought him here in the first place? All fingers point right at Hera, the wife of Hercules’ father Zeus. Hera was constantly furious at her husband as he would frequently cheat on her with his several mistresses. To vent her frustrations, she would lash out and get revenge on them or on their children. One of the mistresses turned out to be the mortal woman Alcmene. Zeus was very attracted to her - so much so that he traveled down to earth, transformed himself into her husband, and seduced her. They eventually became the parents to a child named Hercules, who was half human, half god. After many failed attempts at trying to kill him as an infant, Hera sent down a madness on Hercules when he was older, making him kill his own wife and children. As punishment for the murders, he was assigned the twelve labors. <br /><br /> Several hundreds of years after Hercules’ time, the world was introduced to Lizzie Andrew Borden, who was born on July 19, 1860. Lizzie was the daughter of Sarah and Andrew Borden and grew up in Fall River, Massachusetts. After the death of her mother, Andrew remarried a woman named Abby, with whom Lizzie, as well as her sister Emma, did not want anything to do. On the morning of August 4, 1892, both Abby and Andrew Borden were found murdered from a “brutal hatchet attack” in their Fall River home. The case was a <em>cause célèbre</em> all across the United States, many speculating about Lizzie’s mental health, some thinking she lapsed into a moment of insanity when the murder occurred. <br /><br /> It’s very interesting how you can dig deep into a story and how many different connections you can discover. Although both Hercules and Lizzie Borden were overcome with insanity leading up to their murders, that insanity stemmed from different starting points. Hercules’ insanity was caused by Hera being a nuisance. As for Lizzie, her insanity was, according to some theories, fueled by jealousy and greed; the jealousy came from the feelings she had towards her stepmother, while the greed was always there because Lizzie was probably well aware that she and her sister would come into a sizable inheritance after their parents’ deaths. It seems as though, even with iconic figures such as Hercules, everyone has their own trigger and/or breaking point.</p>
Bibliography
<p>Carlisle, Marcia R. "What Made Lizzie Borden Kill?" <em>American Heritage</em>, vol. 43, no. 4, 1992, alistapart.com/article/writeliving. <br /><br /> “Lizzie Borden.” <em>Biography.com, A&E Networks Television</em>, 27 Apr. 2017, www.biography.com/people/lizzie-borden-9219858.</p>
<p>Mark, Joshua J. “The Life of Hercules in Myth & Legend.” <em>Ancient History Encyclopedia</em>, 23 July 2013, https://www.ancient.eu/article/733/.</p>
Photographer(s)
Provided by Fitchburg Art Museum
Catalog Entry Author(s)
Rachel Rudsit, Student, Fitchburg State University
Research Assistant(s)
Samantha Flament, Student, Fitchburg State University
Other
Herakles Slaying the Hydra, 350-325 BC
Apulian
Red Figure
Museum Purchase, 2001.3
Dublin Core
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Title
A name given to the resource
Greece - Hercules Pottery; Fall River, MA - Lizzie Borden House
artifact
british literature I spring 2018
classical tradition spring 2018
deities
disability
FAMExhibition
fitchburg art museum
greece
massachusetts
mythology
pottery
women
-
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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 Classical to New England
Still Image
Catalog Entry
The photograph of the Roman Bath in England shows steam coming off of the bath’s emerald green water. Doric style columns line the perimeter of the bath and Roman statues are placed above each column. The area directly above the bath is opened to the sky allowing natural light to pour in. Roman baths like the one in Bath, England are mentioned in the medieval poem titled "The Ruin." The poem describes a once “bright” city with “many bath houses” that have since fallen into decay ("The Ruin," line 19). The area where the remnants of the bathhouses were located has gone untouched even though “one kingdom after another” has had control over the area ("The Ruin," line 10). The poet goes on to imagine what the city would have been like in its peak. Men “glad-minded and gold-bright” once roamed the city’s streets where “there were baths, heated at its heart” ("The Ruin," lines 28, 35). The photograph of the Roman Bath looks exactly like the ruins of bathhouses described in the poem. By looking at the photograph it is easy to imagine the citizens in the poem enjoying its warm waters. The location of the Roman Bath has gone unchanged since it was built, like the ruins in the poem. The poem does not explicitly say where the bathhouses were, therefore the Roman Bath in Bath can be substituted as one of the bathhouses in the poem. <br /><br />The courtyard in the Isabella Stewart Gardner Museum in Boston, Massachusetts not only resembles the Roman Bath, but the two also serve similar purposes. In 1896 Isabella and her husband Jack began to entertain the idea of building their own art museum. Modeled after the couple’s love for Italy, classical and medieval architecture, the museum is filled with “columns, windows, and doorways…as well as reliefs, balustrades, capitals, and statuary from the Roman, Byzantine, Gothic, and Renaissance periods” (“Building Isabella’s”). The courtyard itself is a combination of “an ancient Roman sculpture garden, a Renaissance Venetian canal-scape, a medieval European cloister, and a turn-of-the-century universal exposition hall” (“Courtyard”). In the center of the courtyard a large mosaic is surrounded on both sides by statues and plants. If the Roman Bath and the courtyard were compared side-by-side, the layout of the two would be almost identical. <br /><br />The courtyard is reserved for museum functions, but visitors can sit on benches placed just outside of it and socialize while looking at art. During its heyday the Roman Bath was also a place where people would come together to socialize, spend “their leisure time”, and view “art and cultural programs” (Ward 127). The artwork that Mrs. Gardner placed within the courtyard came from ancient cities much like the one described in "The Ruin." Statues of women surround the mosaic in the center of the courtyard, much like how the statues above the columns of the Roman Bath surround the bath itself. <br /><br />In his article titled "Women In Roman Baths," author Roy Bowen Ward examines women’s access to and participation in Roman baths throughout their history. He writes that the earliest Roman baths “may have been for men only,” but states that there is not much evidence to support that statement (Ward 127). Coincidentally, there is also no mention of women in "The Ruin." Only men appear to inhabit the city. It is interesting that Mrs. Gardner chose to have only statues of women present in the courtyard (“Courtyard”). If it is true that women were excluded from the baths at one point in time, Mrs. Gardner’s choice of all female statues can be interpreted as a tribute to those Roman women. <br /><br />Not only does the courtyard resemble the Roman Bath in appearance, the two share the same purpose of providing people with a place to relax, look at art, and enjoy each other’s company.
Bibliography
<p>“Building Isabella’s Museum.” <em>Isabella Stewart Gardner Museum, </em>www.gardnermuseum.org/about/building-isabellas-museum#chapter5. Accessed 4 May 2018.<br /><br /> “Courtyard.” <em>Isabella Stewart Gardner Museum, </em>www.gardnermuseum.org/experience/rooms/courtyard. Accessed 4 May 2018.<br /> <br /> “The Ruin.” <em>Anglo-Saxon Narrative Poetry Project, </em>anglosaxonpoetry.camden.rutgers.edu/the-ruin/. Accessed 4 May 2018.<br /><br /> Ward, Roy Bowen. “Women in Roman Baths.” <em>The Harvard Theological Review</em>, vol. 85, no. 2, 1992, pp. 125-47. <em>JSTOR</em>, http://www.jstor.org/stable/1509900. Accessed 29 Apr. 2018.</p>
Photographer(s)
Kisha G. Tracy
Catalog Entry Author(s)
Haley Quinn, Student, Fitchburg State University
Research Assistant(s)
Joshua Folmer-LaFleur, Student, Fitchburg State University
Michaela Vick, 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
Bath, UK – The Roman Baths; Boston, MA – Isabella Stewart Gardner Museum
bath
boston
british literature I spring 2018
classical tradition spring 2018
england
entertainment
massachusetts
women
-
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ed8667034953257c624311249dd4f267
Dublin Core
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Title
A name given to the resource
Connecting the Classical to New England
Still Image
Catalog Entry
The statue of Queen Anne at St. Paul's Cathedral in London was built in commemoration for the completion of St. Paul's Cathedral in 1712. St. Paul’s Cathedral had been affected by the Great Fire of London in 1666, and it was during Queen Anne's reign that the cathedral was rebuilt. The project was completed in 1710, and the statue of Queen Anne was erected in 1712. The statue that stands today is not the original, but a replica that replaced the original in 1885. The statue depicts Queen Anne at the top and four women at the base. Each of the four women represents one of the territories Queen Anne ruled over during her reign, which were England, France, North America, and Ireland. The woman that represents Britain wears the armor of Minerva, the Roman goddess of wisdom and strategic warfare, showing the acceptance of Rome’s occupancy of Britain in the past. She also holds a trident which demonstrates that anything, including the sea, could not contain Britain's power at the time. They had a powerful, developing navy which allowed for an even greater ability in warfare than they already had. <br /><br />The Fisherman’s Memorial at the Gloucester Harbor in Gloucester, Massachusetts commemorates fishermen who have been lost at sea through the years. The statue at the memorial is also called “Man at the Wheel” as it depicts a fisherman holding the helm of a ship. The memorial is not only a tribute to the dead but also a reminder of how dangerous the occupation is. Contained within this memorial is a time capsule that contains forty-seven items that capture the culture and history of Gloucester in 1923 when the statue was commissioned. The inclusion of the time capsule emphasizes the importance of legacy to the individuals who commissioned the project. The statue also became a symbol of Gloucester’s Gorton Fisheries in 1904, demonstrating the pride citizens of Gloucester express for the courage of the fishermen. There are even well-known names on the register of the memorial like the crew of the “Andrea Gail,” which is the ship that is the epicenter of the novel <em>The Perfect Storm. </em><br /><br />Like the statue of Queen Anne, the Fishermen’s Memorial illustrates the location’s connection to the sea and the importance it had to the society that the statue belongs to. Queen Anne reigned during a time of significant developments in the English navy which was influenced by Britain's increased concern with its political climate. The English navy would later become the Royal Navy and played a major role in many of the wars that Britain would participate in through the years. The Fishermen's Memorial is an acknowledgment of the dedication and sacrifice of not only the fishermen but their families, as well. A memorial for fishermen's wives has been added to the area of the Fishermen's memorial, and the name register has opened up to include women and children and fatalities not only occurring at sea, but those that have occurred in harbors, rivers, and lakes alike.
Bibliography
<p>Carlsen, Carl. “The Fishermen’s Memorial and the Fishermen’s Wives Memorial (Gloucester<br /> Harbor): Location, History, and Legends.” <em>Poetry of Places in Essex County</em>, North Shore Community College, myweb.northshore.edu/users/ccarlsen/poetry/gloucester/memorialshistory.htm Accessed 2 May 2018.<br /><br /> Meeke, Kieran. “The Statue of Queen Anne at St. Paul’s.” <em>Secret London</em>, 26 March 2010, <br /> secret-cities.com/2010/03/26/the-statue-of-queen-anne-at-st-pauls/<br /><br /> Winterhaze13. “The English Navy 1649-1815.” <em>All Empires</em>, July 2006,<br /> www.allempires.com/article/index.php?q=english_navy_1649-1815</p>
Photographer(s)
Kisha G. Tracy
Catalog Entry Author(s)
Ashley Grant, Student, Fitchburg State University
Research Assistant(s)
Mel Ellis, 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 Queen Anne; Gloucester, MA – The Fishermen’s Memorial
british literature I spring 2018
classical tradition spring 2018
deities
london
massachusetts
mythology
statue
women
-
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015f204fe4e7529d4b3804127385b61f
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>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/.
Title
A name given to the resource
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
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355d4daef03599cbea49ba17e9da8ae5
Dublin Core
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Title
A name given to the resource
Connecting the Medieval to New England
Still Image
Catalog Entry
<p>The Black Madonna tradition originated in the Middle Ages around the twelfth to the fifteenth centuries, concentrated in France but also in other areas; there are approximately four to five hundred of them in Europe. The prominence of the tradition is attributed to the stories of miracles surrounding these paintings and statues. In a study of approximately one hundred examples, Leonard Moss divided them into three categories with the majority falling into the first: “dark brown or black madonnas with physiognomy and skin pigmentation matching that of the indigenous population” (Duricy).</p>
<p>The Black Madonna in Chartres Cathedral in France is a 1508 wooden replica of a thirteenth-century silver version. The Black Madonna in Magdeburg Cathedral in Germany dates to around the thirteenth century.</p>
<p>The Black Madonna in Saint John the Guardian of Our Lady Parish in Clinton, MA originally belonged to Our Lady of Jasna Gora. Jasna Gora was constructed in 1913, held its last mass in 2010, and was demolished in 2012. The Black Madonna, Our Lady of Jasna Gora, was painted in Poland in the Byzantine style and brought to the church in 1938. The painting is modeled after the Black Madonna of Czestochowa, Poland, which was said to have originally been painted by St. Luke then brought to Poland via Constantinople in 1384. More likely, it was a sixth to ninth-century piece. The original was destroyed beyond repair by robbers in 1430. It is credited with a number of miracles, including several Polish military victories, making the painting a national monument.</p>
<p>Although the Black Madonna is a widespread and popular tradition, there is a distinct issue with many of these pieces of art: namely, that they are being “restored” and turned distinctly white. Indeed, the Chartres Black Madonna no longer looks like the image in this photo. It looks more like the image here of the Magdeburg Black Madonna, which was “cleaned” in the nineteenth century. Pilgrims travel long distances to visit these statues, only to find them altered beyond recognition. </p>
Bibliography
<p>“The Black Madonna of Czestochowa: Poland’s Most Revered Icon.” <em>Polish American Journal</em>. http://www.polamjournal.com/Library/APHistory/blackmadonna/blackmadonna.html.</p>
<p>Duricy, Michael. “Black Madonnas: Origin, History, Controversy.” All About Mary. <em>University of Dayton. </em>https://udayton.edu/imri/mary/b/black-madonnas-origin-history-controversy.php.</p>
<p>Ramm, Benjamin. “A Controversial Restoration That Wipes Away the Past.” <em>The New York Times</em>, 1 Sept. 2017. https://www.nytimes.com/2017/09/01/arts/design/chartres-cathedral-restoration-controversial.html.</p>
<p>Travers, Terry A. “History of Parish Retold.” <em>Worcester Daily Telegraph</em>, 1 Feb. 1969. http://tqretro.blogspot.com/2016/07/our-lady-of-jasna-gora-story-211969.html.</p>
Photographer(s)
Kisha G. Tracy
Courtesy of Saint John the Guardian of Our Lady Parish
Catalog Entry Author(s)
Kisha G. Tracy
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
Chartres, France – Black Madonna (Chartres Cathedral); Clinton, MA – Black Madonna (Saint John the Guardian of Our Lady Parish); Magdeburg, Germany – Black Madonna (Magdeburg Cathedral)
african festival
clinton
hammondexhibition
massachusetts
statue
women
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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
Disability
Still Image
Catalog Entry
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<p>How do people distinguish heroism from madness? On January 6, 1412 in Domremy, France Jehanne d’Arc, known as Joan of Arc, was born. Many have theorized about Joan of Arc’s morals, sanity, and health because she was born around a time period in which individuals were fervid in their religious faith - in this case, of the Christian God. Joan began hearing voices around the age of twelve or thirteen. During the Hundred Years' War “she led French forces in triumph over English forces in several cities and restored the French king” (Miller). It was then after the war when Joan was falsely accused of heresy. They said she saw visions and heard voices of angels and saints. In modern day she would have been diagnosed with disabilities ranging from epilepsy to schizophrenia. Recent research from two Italian neurologists Dr. Giuseppe d' Orsi and Paola Tinuper “says it may have been a case of genetic, partial epilepsy with auditory hallucination that was the cause of her health” (“What Really Caused the Voices in Joan of Arc's Head?"). “Epilepsy is a disorder in which nerve cell activity in the brain is disturbed, causing seizures” ("Epilepsy"). Schizophrenia is a “disorder that affects a person's ability to think, feel, and behave clearly and hallucination is a perception of having seen, heard, touched, tasted, or smelled something that wasn't actually there” ("Schizophrenia"). Common disabilities during the medieval era were “the 'lepre', the 'blynde', the 'dumbe', the 'deaff', the 'natural fool', the 'creple', the 'lame' and the 'lunatick'"("Disability in the Medieval Period 1050-1485").</p>
<p>In the course of medieval time period, thoughts on disability were very mixed, just as they are today: “People thought it was a punishment for sin, others believed that disabled people were closer to God - they were suffering purgatory on earth rather than after death and would get to heaven sooner” ("Disability in the Medieval Period 1050-1485"). Others accepted the fact that people may be born with a disability, or could be disabled by diseases like years of backbreaking work or leprosy. In modern day America, “The Disability Discrimination Act (DDA) defines a disabled person as someone who has a physical or mental impairment that has a substantial and long-term adverse effect on his or her ability to carry out normal day-to-day activities” ("Definitions of Disability").</p>
<p>By some, Joan of Arc was considered a holy figure, and her prophecy destined to save France was accepted and treated as divinely inspired. On the other hand, the English magistrates captured her over a three-month time period and charged her with witchcraft, blasphemy, and for dressing in male attire. In a remarkable trial that lasted altogether under “five months” they questioned her closely about the voices and visions, whether she was in a state of God’s grace, and why she wore men’s clothing. At the start of the trial she was to “swear and declare that she will answer the articles each one individually, as she believes or does not believe. And if she refuses to swear, if she is reluctant or delays overmuch after you have instructed and summoned her to do this may she be deemed at fault and contumacious in her presence; and as her obstinacy requires, may she be declared excommunicated for manifest offenses” (Hobbins 120). At the age of just nineteen year old, she was burned at the stake.</p>
<p>Some people may say that claims made towards Joan of Arc would have been different if she was a male. During her trial they kept referring back to the question of why she wore male clothing. Some claim that she was not deemed insane because she heard voices but the fact that she played a male role better than perhaps the men she encountered or the ones who fought alongside her during the Hundred Years' War or the fact she was able to bring the French King victory as a woman. When Joan was captured “nothing worthy to be censured was found in her, except the male attire which she wore. Her gaoler brought her none but male attire” (<span>Pernoud </span>219). </p>
<p>Whether Joan Of Arc had a disability or not, the cause of her death was not because of her disability but because she was a female playing a male role: “Women are impaled on the cross of self-sacrifice. Unlike men, they are categorically denied the experience of supremacy and individuality” (Chesler 91). This fact causes women to be labelled as "mad." Joan of Arc serves as a example of a woman who was spiritually and physically bold. She was a leader of men.</p>
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Bibliography
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<p><span>Aberth, John. <em>A Knight at the Movies: Medieval History on Film</em>. Routledge, 2003.<br /><br />Chesler, Phyllis. <em>Women and Madness. </em>Lawrence Hills Books, 2005.</span></p>
<p><span>“Disability in the Medieval Period 1050-1485.” <em>Historic England</em>, </span><span>https://historicengland.org.uk/research/inclusive-heritage/disability-history/1050-1485/</span><span></span><span>. </span></p>
<p><span>“Definitions of Disability,” <em>Disabled World, </em>21 Apr., 2019. </span><span>https://www.disabled-world.com/definitions/disability-definitions.php</span><span></span><span>. </span></p>
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<p><span>“Epilepsy.” <em>Mayo Foundation for Medical Education and Research</em>, 10 Aug. 2019. https://www.mayoclinic.org/diseases-conditions/epilepsy/symptoms-causes/syc-20350093.<br /><br />Hobbins, Daniel, trans. The<em> Trial of Joan of Arc</em>. Harvard University Press, 2005. </span></p>
<p><span>Miller, Mark. “Neurologists Speculate That Joan of Arc Heard Voices Because She Suffered from Epilepsy.” <em>Ancient Origins</em>, 3 Aug. 2016. https://www.ancient-origins.net/history-famous-people/neurologists-speculate-joan-arc-heard-voi ces-because-she-suffered-epilepsy-020929.<br /><br />Pernoud, Régine. <em>Joan of Arc by Herself and Her Witnesses. </em>Scarborough House, 1994.</span></p>
<p><span>“Schizophrenia.” <em>Mayo Foundation for Medical Education and Research</em>, 10 Apr. 2018.</span><span></span><span>https://www.mayoclinic.org/diseases-conditions/schizophrenia/symptoms-causes/syc-2035 4443</span><span></span><span>. </span></p>
<p>“What Really Caused the Voices in Joan of Arc's Head?,” <i>Live Science, </i>https://www.livescience.com/55597-joan-of-arc-voices-epilepsy.html.<span><br /><br /></span></p>
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Artifact Owner
Église Saint-Hilaire-le-Grand, Poitiers, France
Catalog Entry Author(s)
Christine Nibitanga, Student, Fitchburg State University
Photographer(s)
Kisha G. Tracy
Editor(s)
Audrey Johnson, 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
Joan of Arc and Mental Illness
disability
france
mental disability
women