1
00:00:00,180 --> 00:00:04,950
This is the first day of the magic and the sense of place conference.

2
00:00:04,980 --> 00:00:13,320
I'm Diane Perkins, the organiser. It gives me very great pleasure to introduce our fantastic speakers.

3
00:00:13,620 --> 00:00:20,999
The first is Professor Ronald Hutton, an extraordinary and very able historian, not only of the English Civil War,

4
00:00:21,000 --> 00:00:33,830
the restoration and its complications, but also of modern paganism and of witchcraft and of the supernatural in general in every period.

5
00:00:33,840 --> 00:00:39,690
I think it's fair to say that Ronald Hutton is the man who, perhaps more than anyone,

6
00:00:39,690 --> 00:00:48,120
has incorporated into his work all aspects of study of those topics witchcraft, the supernatural in general.

7
00:00:49,140 --> 00:00:56,190
He's someone who's knowledgeable about archaeology as well as wise and knowing about history.

8
00:00:58,170 --> 00:01:05,790
Thank you, Diane, for your generosity. I don't have slides for this presentation and also to keep things as simple as possible.

9
00:01:06,120 --> 00:01:16,109
My title is How Sacred of the Dead, and I start by saying, across the world, human societies which hadn't heard the bodies of their dead matter,

10
00:01:16,110 --> 00:01:23,670
does ceremonially usually attach some sense of sanctity to the resulting graves.

11
00:01:23,880 --> 00:01:30,480
These are regarded by those societies as needing to be respected, to be left undisturbed,

12
00:01:31,680 --> 00:01:41,790
to remove the contents and especially the bodies, is therefore routinely treated by their living descendants as desecration.

13
00:01:42,210 --> 00:01:53,190
Such attitudes were and are held to a similar degree by the Christian Societies of Europe and its extended Western world bodies.

14
00:01:53,190 --> 00:01:59,940
And these are usually expected to be interred whole with a religious service

15
00:02:00,330 --> 00:02:05,940
in specially consecrated ground to await resurrection of the last judgement.

16
00:02:06,330 --> 00:02:17,880
Such worldwide conventions might have been thought to collide with a countervailing impulse among Western scholars from the 19th century onward.

17
00:02:18,120 --> 00:02:29,250
This was a wish to study and understand non-European societies and the ancient European past and wider human past.

18
00:02:29,400 --> 00:02:35,280
Both have their own parts of the world and available for both enterprises.

19
00:02:35,520 --> 00:02:45,870
Graves represent one of the most important sources of evidence provided by the nature and structure of burial places.

20
00:02:46,020 --> 00:02:54,540
The traces of ritual contained within them, of the skeletal material itself, and any accompanying goods.

21
00:02:54,930 --> 00:03:05,580
A solution for this apparent clash of needs was rapidly and spontaneously provided and drew on two very old science,

22
00:03:05,730 --> 00:03:09,000
as we now see it, ugly human impulses.

23
00:03:09,330 --> 00:03:18,360
One was to deny people smugglers, societies and especially other races the same privileges accorded to one there.

24
00:03:18,720 --> 00:03:28,560
The other was to regard practitioners of other religions as lacking the validity of one's self and therefore the right treatment with respect.

25
00:03:29,190 --> 00:03:39,730
There was, however, a significant degree of mitigation of this in the case of still flourishing faiths, which most closely resembled Christianity.

26
00:03:39,780 --> 00:03:46,470
In having sacred writings, a fully developed clergy and impressive religious monuments,

27
00:03:46,740 --> 00:03:58,620
19th and 20th century European colonial authorities therefore took care to avoid disturbing Muslims, Jewish Buddhists and Hindu cemeteries.

28
00:03:58,920 --> 00:04:09,480
Indeed, they had little need to do so because their questions about the history of these religions could be answered readily from written sources.

29
00:04:10,020 --> 00:04:12,240
No such scruples, however,

30
00:04:12,360 --> 00:04:21,330
were applied to the burials of peoples who had lived in the remote past and had practised religions that were no longer extant.

31
00:04:21,780 --> 00:04:30,720
This indifference was extended to those of simple indigenous societies in the extreme European world,

32
00:04:30,840 --> 00:04:37,650
which had been greatly reduced in numbers and territory by colonialism and deprived of all power.

33
00:04:38,430 --> 00:04:47,130
As a result, the European museums filled up with the bones of grave goods so that individuals who fell into these categories

34
00:04:47,520 --> 00:04:55,260
and it must be recognised that tremendous additions were made to general human knowledge by this process.

35
00:04:55,650 --> 00:04:59,760
These exhibits also represented some of the major.

36
00:04:59,820 --> 00:05:04,230
Most popular items at those museums for the general public.

37
00:05:05,160 --> 00:05:13,440
Not only were the goods taken. Graves usually among some of the most impressive and important items on view.

38
00:05:13,770 --> 00:05:22,470
But the human bodies provided a unique opportunity in modern Western cultures to look without restraint from the dead.

39
00:05:22,920 --> 00:05:33,540
As death was increasingly removed from the domestic settings, the institutional and as the bodies of executed criminals ceased to be put on display,

40
00:05:33,690 --> 00:05:40,410
the sight of corpses became proportionately rarer and rarer in Western cultures.

41
00:05:40,560 --> 00:05:44,160
Museums. By displaying prehistoric skeletons,

42
00:05:44,430 --> 00:05:54,420
more Egyptian mummies were increasingly presenting the major opportunity to do so with an increasingly powerful, free soul attached.

43
00:05:54,870 --> 00:06:02,580
The ideological double standard evolved was maintained easily until the late 20th century,

44
00:06:02,760 --> 00:06:07,460
when three different forces began to undermine and challenge that.

45
00:06:07,950 --> 00:06:16,530
By the end of the century, they collectively represented a powerful countervailing pressure upon the traditional policy.

46
00:06:16,890 --> 00:06:27,960
All three forces arose from the same messy and transformative cultural currents sweeping the West in the period

47
00:06:28,200 --> 00:06:37,380
generated by the loss of colonial empire and Christian religious hegemony and the growth of more multi-ethnic,

48
00:06:37,650 --> 00:06:41,640
multi-faith and poorly vocal societies.

49
00:06:42,960 --> 00:06:50,490
While the force was a series of campaigns by native peoples who survived as minorities

50
00:06:50,730 --> 00:06:56,820
within nations dominated by European settlers to repossess their own heritage.

51
00:06:57,060 --> 00:07:09,180
A principal component of these was the demand for the repossession of artefacts and human remains derived from their cultures and held within museums.

52
00:07:09,600 --> 00:07:16,560
This commenced among Native Americans and spread to Native Australians and New Zealanders,

53
00:07:16,710 --> 00:07:26,400
its targeted institutions within the nations which they still inhabited but also saw in colonial borderlands such as Britain.

54
00:07:27,000 --> 00:07:38,010
The second source that undermines the established scholarly ideology was a new concern among museum staff themselves concerning its propriety.

55
00:07:38,550 --> 00:07:44,400
This was a spinoff of a broader movement called the New Museum oLogy,

56
00:07:44,760 --> 00:07:55,680
which should emerge during the 1980s and called for greater self-awareness and questioning among professionals a greater interaction with citizens,

57
00:07:55,890 --> 00:08:06,600
and a recognition that thorough social and political context defined the choice and interpretation of the objects displayed.

58
00:08:07,530 --> 00:08:18,180
This development produced a new discomfort, both with the sheer number of human remains recorded as held in public museums,

59
00:08:18,390 --> 00:08:28,170
amounting to those of 61,000 people by the 2005 islands, with the manner in which they were put on display.

60
00:08:28,500 --> 00:08:37,260
The number of skeletons curated was increasing rapidly because of the growth of rescue archaeology in the path of development.

61
00:08:37,560 --> 00:08:42,870
Most of the bones that us exhumed were actually from Christian periods,

62
00:08:43,320 --> 00:08:51,120
but it was the small minority of pre-Christian corpses which God displayed to the public as it always the custom.

63
00:08:51,600 --> 00:08:58,440
Anxiety burgeoned the battle such professionals as to whether ancient human bodies should

64
00:08:58,440 --> 00:09:05,520
apparently be dehumanised by being a cold had the same status as inanimate objects.

65
00:09:05,730 --> 00:09:15,090
It was increased by the manner in which the display seemed to be treated as an entertainment as well as an education.

66
00:09:15,390 --> 00:09:21,540
A fundamental denial of common humanity seemed to be embedded in such policies.

67
00:09:22,110 --> 00:09:29,460
The third force that changed the traditional situation was the appearance of modern pagan religions.

68
00:09:29,820 --> 00:09:43,140
In most Western nations, these consist of a cluster of recently emerged traditions united by the characteristic of inspiration,

69
00:09:43,570 --> 00:09:50,760
ideas and evidence drawn from the pre-Christian religions of Europe and the Near East.

70
00:09:51,030 --> 00:09:58,170
Although minorities within every nation in which they appeared in English speaking states in particular,

71
00:09:58,320 --> 00:10:09,420
they numbered at least schools of thousands of adherents and formed highly motivated, highly visible and highly articulate pressure groups.

72
00:10:10,200 --> 00:10:21,040
As such, they provided the ancient European Near East dead with the factor that the latter had hitherto lacked a living community.

73
00:10:21,540 --> 00:10:30,090
Within the contemporary world who identified with them and were prepared to speak for them as such,

74
00:10:30,420 --> 00:10:39,960
modern pagans soon revealed a fundamental and in this context, highly relevant contrast with Christian ideology.

75
00:10:40,350 --> 00:10:50,160
As the latter posited the existence of a transcendent divinity who had created the universe but was not part of it.

76
00:10:50,610 --> 00:10:53,910
It included the concept of consecration.

77
00:10:54,150 --> 00:11:01,440
In other words, most Christians agreed that the correct ceremonies could imbue places,

78
00:11:01,770 --> 00:11:12,450
objects and persons with sanctity, and that these entities did not possess that quality naturally.

79
00:11:12,810 --> 00:11:18,870
The obverse of this belief was that places objects and people could formally be

80
00:11:19,230 --> 00:11:25,800
consecrated and so returned to a status in which they possess nothing of the sacred.

81
00:11:26,250 --> 00:11:35,070
Modern pagans, like the ancient peoples whom they admired, had, by contrast, a concept of imminent divinity.

82
00:11:35,460 --> 00:11:40,350
That deity is all part of a spiritualised natural world.

83
00:11:40,590 --> 00:11:54,790
Places, objects and. People could therefore already be sacred by virtue of the natural order and religious attribution only recognise that fact.

84
00:11:55,240 --> 00:12:03,610
Likewise, sanctity continued to adhere in them if they were removed from their original settings.

85
00:12:04,030 --> 00:12:16,420
These three forces in conjunction represented a considerable challenge to the traditional attitudes of archaeologists and museum curators.

86
00:12:16,780 --> 00:12:25,570
They operated together with a special force in Britain in the period between 1990 and 2010,

87
00:12:25,720 --> 00:12:32,380
and that interaction provides the case study, which will take up the remainder of this paper.

88
00:12:33,130 --> 00:12:39,850
The first point to be made on this is the success of the campaigns mounted by

89
00:12:39,850 --> 00:12:45,670
indigenous peoples in reasserting control of the relics of their own heritage.

90
00:12:45,790 --> 00:12:53,620
The landmark here was the Native American Graves Protection and Repatriation Act,

91
00:12:53,950 --> 00:13:04,660
passed in the United States in 1990, which made tribal consent necessary for future excavation of native graves.

92
00:13:04,990 --> 00:13:12,969
It's also required museums receiving federal funding to make inventories of their

93
00:13:12,970 --> 00:13:19,810
collections of native skeletons and goods and allow tribal communities to claim the back.

94
00:13:20,530 --> 00:13:25,780
Similar legislation was that had passed in the British overseas dominions.

95
00:13:26,470 --> 00:13:33,970
These steps encouraged in some applications by the same Indigenous peoples for

96
00:13:33,970 --> 00:13:41,320
the return of bodies and artefacts from their cultures held by British museums.

97
00:13:41,710 --> 00:13:50,280
The human remains concerned totalled those of 15,000 individuals by 2000.

98
00:13:50,290 --> 00:13:58,780
Therefore, discussions were being held by both parties and conferences of museum staff to resolve the issue.

99
00:13:59,290 --> 00:14:04,120
The result was a direction by the Departments of Culture,

100
00:14:04,330 --> 00:14:13,719
Media and Sport in 2005 that museums should inventory all their human remains and publish

101
00:14:13,720 --> 00:14:19,570
their information with the age of the bones and circumstances of their acquisition.

102
00:14:19,960 --> 00:14:32,110
This was expected to make repatriation claims easier, so return with the stipulation that each should be decided on its own merits.

103
00:14:32,470 --> 00:14:39,910
According to a case by case basis simultaneously and in whole sensitivity to the

104
00:14:39,910 --> 00:14:46,360
treatment of human bodies was spreading through the archaeological and museum sectors.

105
00:14:46,630 --> 00:14:52,660
In 2005, English heritage, the main heritage body of England,

106
00:14:53,020 --> 00:15:04,660
cooperated with the Church of England to issue guidelines for the best practice in handling bones remains excavated from former Christian graveyards.

107
00:15:04,930 --> 00:15:12,520
In 2007, oversight of treatment of burials was given to the Ministry of Justice,

108
00:15:12,820 --> 00:15:24,880
which instituted the next year a system by which archaeologists desiring to disinter any needed to complete a form to do so.

109
00:15:24,970 --> 00:15:36,550
This involved an undertaking to treat all human remains unasked with decency, whatever that meant during excavation and curation.

110
00:15:36,790 --> 00:15:44,800
Unwrapped Egyptian mummies were removed from display at the Manchester and Bristol museums during the 2000s.

111
00:15:44,980 --> 00:15:52,810
The idea was spreading rapidly, but handling of human remains required specific and special care.

112
00:15:53,110 --> 00:16:02,020
It was driven not by the government or national heritage organisations but by campaigning museum professionals.

113
00:16:03,210 --> 00:16:13,500
Both the change of attitude towards human bodily material in general and the new emphasis on dialogue with visitors

114
00:16:14,100 --> 00:16:24,300
now opens the way for Pagans to exercise some influence on the acquisition and display of ancient British skeletons.

115
00:16:24,510 --> 00:16:31,710
That this happened in Britain was no coincidence because it had been the birthplace of modern paganism

116
00:16:32,040 --> 00:16:39,270
that had first appeared there and in its early forms had defined the movement internationally.

117
00:16:40,050 --> 00:16:45,840
The branch, which was especially concerned itself with the issue, was Druids.

118
00:16:46,260 --> 00:16:55,350
Pagan Druids groups had been founded in Britain only in the late 1980s and were young, vigorous and self.

119
00:16:55,400 --> 00:17:01,139
Asserting their especial connection with the issue derive naturally from their

120
00:17:01,140 --> 00:17:08,520
particular emphasis on a sacred relationship between humans and the natural world.

121
00:17:08,790 --> 00:17:19,560
This extended to what upon that, between modern humans and their ancient human predecessors who had formed their landscapes.

122
00:17:19,890 --> 00:17:27,720
Their intervention commenced in 1993, when the chief of the British Druid Order, Philip Shallcross,

123
00:17:27,900 --> 00:17:35,100
formed a design to encourage the reburial of ancient human remains held in British museums.

124
00:17:35,460 --> 00:17:45,660
He had been directly inspired with this by the campaigns of the Indigenous peoples to recover the bodies of their own ancestors.

125
00:17:46,350 --> 00:17:58,080
The implication of his initiatives was that modern British pagans could speak for the ancients dead as their legitimate contemporary descendants.

126
00:17:58,470 --> 00:18:07,470
He, in turn, inspired a young druid called Paul DAVIES to launch his own campaign over the issue from the start.

127
00:18:07,650 --> 00:18:10,860
However, there was a difference between the two.

128
00:18:11,160 --> 00:18:21,330
Shallcross called for dialogues with professionals, and DAVIES saw them as natural foes to be forced into compliance.

129
00:18:22,050 --> 00:18:35,460
Both initiatives hung fire for a decade and then suddenly took off in the 2000s with the growing public sensitivity towards curated human remains.

130
00:18:35,730 --> 00:18:38,670
In 2004, Shallcross,

131
00:18:38,670 --> 00:18:51,210
his former partner in running the British Druid Order m arrest or founded a new pagan organisation honouring the ancients dead had.

132
00:18:51,510 --> 00:18:55,920
This represented the main pagan denominations.

133
00:18:56,400 --> 00:19:10,470
It lobbying for a greater sense of the sanctity of all ancient British objects recovered by archaeology and held in museums, especially human remains.

134
00:19:10,920 --> 00:19:18,060
Its disavowed mandatory reburial had respect to the work of archaeologists and curators,

135
00:19:18,420 --> 00:19:28,620
but also claims a general obligation on their part to consult pagans as living representatives of the ancient dead.

136
00:19:29,430 --> 00:19:39,959
Missing from their official publications, but very potent in underpinning their claim, was the fact that Shallcross rest,

137
00:19:39,960 --> 00:19:53,280
or some of their supporters were convinced that they actually were in contact with the spirits of those dead, and so could literally speak for them.

138
00:19:53,820 --> 00:20:00,510
This gave a powerful, emotive force of confidence to their lobbying, but was, of course,

139
00:20:00,510 --> 00:20:08,670
a claim that had absolutely no contraction upon virtually all heritage and archaeological professionals.

140
00:20:09,060 --> 00:20:12,000
But their initiative was timely addressed to law.

141
00:20:12,000 --> 00:20:23,700
In particular, an effective campaigner honouring the ancient dead had accordingly swiftly won collaborations, especially in the Leicester, Ipswich,

142
00:20:24,060 --> 00:20:34,680
Chester and Manchester Museum Service and its representatives were invited to address conferences of archaeologists,

143
00:20:34,950 --> 00:20:45,450
curators and interested collection was planned on the issues surrounding the treatment of the ancient skeletons with contributions from pagans.

144
00:20:45,450 --> 00:20:54,450
Arms professionals had also secured support from a range of pagan groups, especially Druids.

145
00:20:54,660 --> 00:20:59,460
Its activity gave new impetus in turn to Paul DAVIES.

146
00:20:59,700 --> 00:21:07,990
And in 2006, he was a. Opted as the reburial officer of the Council of British Druid Orders.

147
00:21:08,410 --> 00:21:18,820
He promptly launched his own campaign, getting the Council to issue a call for mandatory reburial of ancient British human remains.

148
00:21:19,060 --> 00:21:23,170
He toured museums, hectoring staff on the subject.

149
00:21:23,440 --> 00:21:30,550
He also led to a specific public demand for the reburial of Neolithic skeletons

150
00:21:30,850 --> 00:21:37,090
held in the museum attached to the huge Avery stone circles in Wiltshire.

151
00:21:37,570 --> 00:21:48,820
His activities introduced a confrontational tone to the issue and this was turned into outright hostilities by a fiasco at Stonehenge.

152
00:21:49,120 --> 00:22:02,290
In August 2000, a debate the latter was ironically precipitated by an apparently model example of cooperation between pagans and archaeologists.

153
00:22:02,470 --> 00:22:07,240
Four months before, this consisted of a blessing,

154
00:22:07,660 --> 00:22:17,260
invited from a Druid group by a team of archaeologists opening excavations at Stonehenge to sanctify their work.

155
00:22:17,680 --> 00:22:24,340
The invitation was intended to strengthen collaboration between the two groups.

156
00:22:24,760 --> 00:22:35,020
But some Druids saw it as conferring a prescriptive right upon them so that the worthiness of archaeological projects.

157
00:22:35,710 --> 00:22:46,840
In August, a different team of archaeologists invited the same Druids and friends to repeats the blessing for their own dig at the monument.

158
00:22:47,170 --> 00:22:54,970
This consisted of recovering Neolithic cremations from the site and when challenged by some of the Druids,

159
00:22:55,270 --> 00:23:00,590
its leaders refused to provide a guarantee that they would re bury the bones.

160
00:23:01,030 --> 00:23:10,330
The result was a very angry public altercation and a breakdown of relations between the two sides.

161
00:23:10,720 --> 00:23:15,370
Coupled with the abrasiveness of Paul DAVIES operations.

162
00:23:15,730 --> 00:23:23,890
This noticeably soured the attitude of many academic and heritage professionals towards pagans.

163
00:23:24,160 --> 00:23:28,690
The proposed edited collection of essays was a adapted.

164
00:23:29,800 --> 00:23:37,600
Most Pagans had, in fact, remained unengaged with the issue of treatment of ancient Romans.

165
00:23:37,840 --> 00:23:47,230
And in 2008, Saul formed a national support group for archaeologists honouring the Ancients Dead.

166
00:23:47,320 --> 00:23:55,990
Distanced itself from the day that the Davis campaign and the leaders of the Stonehenge confrontation.

167
00:23:56,890 --> 00:24:08,680
Nevertheless, professionals who still favour its cooperation with pagans now found themselves in a small and increasingly unpopular minority.

168
00:24:08,980 --> 00:24:19,030
It seems to many of their colleagues that Pagans possessed no special qualifications that set them off from the rest of the general public.

169
00:24:19,540 --> 00:24:24,050
The test case was now seen to be that of the bones of Dave.

170
00:24:25,060 --> 00:24:27,610
When DAVIES mounted his challenge,

171
00:24:28,030 --> 00:24:39,820
the two organisations in charge that the National Trust and English Heritage launched a lengthy consultation with all interested parties.

172
00:24:40,300 --> 00:24:51,040
They reported in 2010 and refused Reburial of the Bones and denied that Druids had any special right to speak for the ancient British.

173
00:24:51,370 --> 00:25:00,790
Although they would allow the special access to the museum to perform ceremonies that the government accepted these findings.

174
00:25:01,060 --> 00:25:07,720
And although both honouring the dead, as DAVIES and his supporters condemned them,

175
00:25:07,990 --> 00:25:15,190
the life now went out of the issue of arrest law and Paul DAVIES both withdrew subsequently

176
00:25:15,310 --> 00:25:22,090
from activity over it and have left no successors of similar activity and stature.

177
00:25:22,510 --> 00:25:27,190
So what had been achieved in the previous two decades?

178
00:25:27,550 --> 00:25:39,040
Clearly, indigenous peoples in other parts of the world had established a right to lobby for the return of human remains in British museums,

179
00:25:39,340 --> 00:25:41,450
which had been taken from their cultures.

180
00:25:41,890 --> 00:25:52,690
Nobody, however, had established an equivalent special right to speak for the reburial of ancient British individuals or their goods.

181
00:25:52,990 --> 00:26:02,140
Some pagans had come close to winning one, at least in particular institutions, but then failed nonetheless.

182
00:26:02,170 --> 00:26:08,170
The shift of national feeling and public policy has been significant.

183
00:26:08,620 --> 00:26:13,930
It is now part of government policy to deny that human remains.

184
00:26:14,230 --> 00:26:23,470
However, old, anonymous pre-Christian cannot be regarded any longer as equivalent to inanimate objects.

185
00:26:23,800 --> 00:26:35,590
Before 2010, handbooks of the archaeology and curation of human remains routinely treated them as an aspect of material culture.

186
00:26:36,190 --> 00:26:47,380
Since then, new editions have as routinely represented them as needing a special, ethically informed agenda.

187
00:26:47,950 --> 00:26:54,610
None of this means that the ancients dead or their graves are now regarded as sacred.

188
00:26:55,060 --> 00:27:01,960
It does, however, mean that these dead have become recognised as human.

189
00:27:02,850 --> 00:27:08,250
And as such, for the first time awarded human rights.

190
00:27:08,850 --> 00:27:18,540
This is in itself a considerable cultural shift, the history of which can now be written.

191
00:27:18,960 --> 00:27:24,210
And as my 30th minute clicks into place, I conclude this paper.

192
00:27:25,760 --> 00:27:31,130
Thank you very much. It gives me very great pleasure to introduce Chris.

193
00:27:31,940 --> 00:27:37,819
My colleague for many years at Keble College is Professor of Archaeology and has

194
00:27:37,820 --> 00:27:44,450
recently published an exceptional book on magic from an archaeological perspective.

195
00:27:44,690 --> 00:27:48,080
And he's going to take us through some of that work today.

196
00:27:49,010 --> 00:27:53,719
Thank you very much indeed. I'd like to thank Diane for inviting me.

197
00:27:53,720 --> 00:28:00,310
And the range of expertise in the audience and online is very exciting and good to be part of,

198
00:28:00,320 --> 00:28:06,500
and it's also a particular pleasure to follow Ronald, whose work I've admired greatly over the years.

199
00:28:06,620 --> 00:28:16,010
What I'd like to do in my 30 minutes is spend a few minutes at the beginning talking about some general issues of my approach to magic,

200
00:28:16,250 --> 00:28:21,829
partly because I hope that it might be useful in any sort of general discussion of the topic,

201
00:28:21,830 --> 00:28:26,990
but also slightly selfishly, because given the range of expertise in the virtual room,

202
00:28:27,380 --> 00:28:32,030
I will be very interested in what people have to say, critical or otherwise.

203
00:28:32,030 --> 00:28:39,859
And when I said some general things, then I will go on to more archaeological considerations and how the archaeological evidence,

204
00:28:39,860 --> 00:28:47,000
particularly from Britain, but also from the near continent, might be thought of in terms of magic and magical practices.

205
00:28:47,540 --> 00:28:56,660
On the 16th of April 1872, a group of men were drinking in the Barley Mow pub in Wellington in Somerset,

206
00:28:56,720 --> 00:29:02,770
and a wind blew down the chimney and four objects fell out of the chimney.

207
00:29:02,780 --> 00:29:08,599
This is one of them. This is an idea rather shrivelled due to its age and other things.

208
00:29:08,600 --> 00:29:15,980
And on the onion is pinned a piece of paper and you might just be able to make out that on the paper.

209
00:29:16,160 --> 00:29:23,479
There is some sitting and the writing is of the name of a particular temperance

210
00:29:23,480 --> 00:29:31,520
campaigner who was one of a group that campaigned to have the Bonny Mode Pub closed down.

211
00:29:31,880 --> 00:29:35,959
The four onions each had a different person's name on the fore.

212
00:29:35,960 --> 00:29:40,880
Onions were almost certainly placed in the chimney of the pub.

213
00:29:40,940 --> 00:29:48,440
And you'll be very glad to hear that I did serious ethnographic work in the body mow just to have a look at the chimney concern.

214
00:29:48,450 --> 00:29:57,950
No onions fell out of the chimney while I was there. Unfortunately, the four onions were placed in the chimney of the barley mow by Samuel Porter,

215
00:29:57,950 --> 00:30:05,179
who was the landlord of the pub and as a seventh son was seen to have particular powers.

216
00:30:05,180 --> 00:30:11,540
It's likely that the onions were there and the names placed on them were there to do harm to the

217
00:30:11,540 --> 00:30:17,359
temperance campaigners and might be seen to some degree as part of the weapons of the week.

218
00:30:17,360 --> 00:30:23,810
The Samuel Porter was not as influential within the community as some of the people opposing him.

219
00:30:23,870 --> 00:30:29,060
This quiet in a low cottage ale house comes from IB Tyler.

220
00:30:29,180 --> 00:30:37,819
Phoebe Tyler is often seen as the originator of anthropology in this country and indeed globally.

221
00:30:37,820 --> 00:30:41,660
In the year preceding the onions coming out of the chimney,

222
00:30:41,660 --> 00:30:47,160
he'd published a book which we would now not applaud the title of called Primitive Culture.

223
00:30:47,180 --> 00:30:53,300
And in it he charted the intellectual history of humankind.

224
00:30:53,570 --> 00:31:02,270
And at the heart of his notion of intellectual history was of a movement from magic to religion to science.

225
00:31:02,540 --> 00:31:06,890
This is entirely his view is very definitely a progressive movement.

226
00:31:07,100 --> 00:31:11,149
Religion was better grounded and more thoughtful in many ways.

227
00:31:11,150 --> 00:31:16,850
He saw the magic and of course, science, and he styled himself as a scientist.

228
00:31:16,850 --> 00:31:23,660
Science with its logic, its rigour was in all ways superior to either religion or magic.

229
00:31:23,780 --> 00:31:33,499
Having written this book, it came as a surprise and indeed a shock to time to find a series of magical practices alive and well.

230
00:31:33,500 --> 00:31:40,129
In Somerset, where he lived, his wife came from Wellington, where the Barley Bone Pub is still situated,

231
00:31:40,130 --> 00:31:44,630
and he was given the four onions, three of which are disappeared.

232
00:31:44,630 --> 00:31:53,690
Subsequently, the one I showed you is still in the collections of the Rivers Museum here in Oxford, together with Tyler's attendant documentation.

233
00:31:53,690 --> 00:31:57,169
And he documented a whole series of other things.

234
00:31:57,170 --> 00:32:03,740
And I worked in the Rivers Museum for years, which is one of the things that got me interested in magic in the first place.

235
00:32:03,920 --> 00:32:06,799
Obviously, much of Tony's work is of interest.

236
00:32:06,800 --> 00:32:13,160
There was a lot of gathering together of initial thoughts about the world, the range of cultures that Ronald talked about,

237
00:32:13,160 --> 00:32:24,350
often in a slightly pejorative manner, and Tyler's view of magic as a past survival of older forms of thought and feeling fed through all.

238
00:32:24,510 --> 00:32:30,659
Firstly into Fraser and the Golden Valley and ultimately it must be said in to people like Keith Thomas,

239
00:32:30,660 --> 00:32:34,710
whose religion and the decline of magic we've all read and enjoyed.

240
00:32:34,800 --> 00:32:40,140
So in approaching magic, I've tried to take a more sympathetic view of magic,

241
00:32:40,140 --> 00:32:46,379
and I've used to French definitions as it happens one from an early 20th century,

242
00:32:46,380 --> 00:32:53,640
late 19th century anthropologist Livy Broome, who said that magic is human participation in the world.

243
00:32:53,940 --> 00:33:00,870
People who believe in magic believe that their actions are continuous with the world and that they can practice

244
00:33:00,870 --> 00:33:07,170
modes of cause and effect which aren't allowed for by science or mechanical notions of cause and effect.

245
00:33:07,200 --> 00:33:14,610
So putting an onion up a chimney when it's drying out may then harm the people whose names are attached to the onions.

246
00:33:14,640 --> 00:33:16,350
We should say, as far as we know,

247
00:33:16,590 --> 00:33:23,850
the people whose names were attached to the onions were alive and well quite a while after the onions fell out of the chimney.

248
00:33:23,910 --> 00:33:30,299
The second definition is by Lévi-strauss, one of the major anthropologists of the 20th century,

249
00:33:30,300 --> 00:33:38,290
and lévi-strauss sort of turned the levy brutal notion around and said that magic is a humanisation of the universe.

250
00:33:38,340 --> 00:33:43,970
So for people who believe in magic, the whole of the universe is human in various ways.

251
00:33:43,980 --> 00:33:48,300
One could discuss quite what that means, but it's a very interesting notion.

252
00:33:48,330 --> 00:33:55,720
And for me, following on from these ideas, I would guess many of us gathered here today would agree.

253
00:33:55,740 --> 00:34:03,780
I would very much argue against Tyler's idea of progression and intellectual engagement and magic.

254
00:34:04,020 --> 00:34:07,340
Religion and science are always with us.

255
00:34:07,350 --> 00:34:14,610
They have an entangled relationship. One can't think of many aspects of the history of science, chemistry, medicine,

256
00:34:14,610 --> 00:34:23,050
those sorts of things without thinking of various magical practices and religion and magic in many ways.

257
00:34:23,100 --> 00:34:27,989
So for me, magic has never died out. There has never been the decline of magic.

258
00:34:27,990 --> 00:34:34,280
There's been a rather successful campaign waged by science to say that magic has and should die out.

259
00:34:34,290 --> 00:34:36,490
But that's a slightly different issue.

260
00:34:36,510 --> 00:34:45,480
And of course, everyone's favourite, Isaac Newton, who Maynard Keynes described not as the first of the scientists, but the last of the Magi,

261
00:34:45,570 --> 00:34:54,709
spent a lot of his life engaged in biblical prophecy and alchemy, as well as what is seen to be his more reputable scientific pursuits.

262
00:34:54,710 --> 00:35:00,280
So in Newton's brain, there wasn't an area that thought about magic in an area so much about science.

263
00:35:00,300 --> 00:35:01,470
In some ways,

264
00:35:01,470 --> 00:35:10,500
he was trying to develop a grand theory of everything in which what we would now distinguish as magic and science were very much intertwined.

265
00:35:10,860 --> 00:35:14,849
So a few general issues and I won't go through all of these.

266
00:35:14,850 --> 00:35:18,809
I mean, one can only Somali's and list the various aims of magic.

267
00:35:18,810 --> 00:35:23,100
And it's interesting to think that the benign aims, the protective magic,

268
00:35:23,100 --> 00:35:28,260
the telling of the future, the diagnosing of the past outweigh by and large the malign.

269
00:35:28,920 --> 00:35:36,030
So science is campaign against witchcraft, sorcery, cursing, all those sorts of things as misunderstood.

270
00:35:36,030 --> 00:35:39,450
A lot of magical practice and magical endeavour.

271
00:35:39,810 --> 00:35:45,460
There are obvious technologies of magic. Again, I won't go through these because they're well known to all of us.

272
00:35:45,480 --> 00:35:48,870
Words either written or spoken deposition.

273
00:35:48,870 --> 00:35:54,269
I will talk about this element quite a lot that, particularly in years past,

274
00:35:54,270 --> 00:35:59,249
people have regularly and systematically deposited objects in the landscape,

275
00:35:59,250 --> 00:36:09,180
presumably to make contact with various spirits within the landscape that were then also modes of divination, oracles and so on and so forth.

276
00:36:09,450 --> 00:36:13,409
In the ancient past, magic was an unexceptional.

277
00:36:13,410 --> 00:36:16,410
People wouldn't have thought of a witches. Magic wouldn't have so much.

278
00:36:16,490 --> 00:36:24,030
It is unusual. Magic is a dominant force in many areas of the world, past and present in quite a lot of areas.

279
00:36:24,240 --> 00:36:27,330
The sort of humanisation of magic is important.

280
00:36:27,330 --> 00:36:30,629
So magic is linked to human lineages.

281
00:36:30,630 --> 00:36:34,800
So in ancient China and to a great extent in modern China,

282
00:36:34,800 --> 00:36:43,350
the well-being of the living depends upon the efficacy of the dead, the power of the ancestors to look after the living.

283
00:36:43,470 --> 00:36:49,590
There are periods in ancient Mesopotamia, Egypt, where magic and religion were equals,

284
00:36:49,590 --> 00:36:57,180
in a sense that was obviously pantheons of gods and so on in many areas, but also very well developed forms of magic.

285
00:36:57,330 --> 00:37:01,979
Then we have periods in which, particularly with monotheism in Israel,

286
00:37:01,980 --> 00:37:06,900
where religion becomes more dominant and magic is a slightly more ambiguous force.

287
00:37:06,900 --> 00:37:13,770
And then in Post-medieval Europe, the ideology of Europeans has been that the scientists,

288
00:37:13,920 --> 00:37:19,170
religious and their magical in that order with the hope that they weren't really very magical at all.

289
00:37:19,200 --> 00:37:23,940
But this is a limited period of time when thinking about the deep human past and.

290
00:37:24,300 --> 00:37:29,860
A terribly limited area of the world. Magic has models of success.

291
00:37:29,880 --> 00:37:35,310
Why do things work equally? Like science has to explain why things don't work.

292
00:37:35,460 --> 00:37:38,730
And the third of these points for me is crucial.

293
00:37:38,760 --> 00:37:46,589
Magic for people like Tyler, again, was seen as a sort of substrate of ancient belief that was unchanging,

294
00:37:46,590 --> 00:37:51,770
was inherited by unthinking, indeed somewhat unintelligent people.

295
00:37:51,780 --> 00:37:56,040
But actually, magic is almost always experimental.

296
00:37:56,040 --> 00:37:59,650
Changeable. Did it work? Well, maybe we could do something different.

297
00:37:59,670 --> 00:38:05,950
So rather than science being the area of experiment and magic as the era of tradition.

298
00:38:05,970 --> 00:38:13,410
I would say that both extremely experimental, thought provoking people trying things and succeeding or not.

299
00:38:13,680 --> 00:38:22,050
So what I do now is a very brief whistle stop tour of some aspects of magic in Europe's past.

300
00:38:22,200 --> 00:38:34,149
Star power images elicit science in the north of England present day Yorkshire 9000 B.C., in which 21 front plates of red deer were found.

301
00:38:34,150 --> 00:38:46,320
And so the front of the skull and bits of the antlers, the horns and these had holes born in them and were almost certainly worn as headdresses.

302
00:38:47,070 --> 00:38:57,210
So whether people were not making any real distinction between humans and deer, that people and animals square where blending in each other,

303
00:38:57,420 --> 00:39:05,100
whether people were appropriating some of the powers of the animals, all those are interesting and unknown questions.

304
00:39:05,340 --> 00:39:10,560
We find similar sort of different looks in Denmark, in northern Germany and so on.

305
00:39:10,570 --> 00:39:18,060
So this was a widespread practice and people often talk about these practices in terms of shamanism.

306
00:39:18,080 --> 00:39:27,730
So personally, I think we have to be careful about making these very long term links between cultures separated in time and space.

307
00:39:27,750 --> 00:39:32,160
I would see the stark practices as being in some way magical.

308
00:39:32,190 --> 00:39:36,059
Whether they were shamanistic, I think is a different question.

309
00:39:36,060 --> 00:39:45,090
And almost certainly Siberian shamanism, as we know it from the last few centuries, has a very particular notion of the cosmos,

310
00:39:45,300 --> 00:39:51,810
which I would doubt whether it was shared in details or even in its broad outline by Mesolithic people.

311
00:39:51,820 --> 00:39:55,000
But again, these are these are things one can talk about.

312
00:39:55,080 --> 00:40:00,060
Ronald mentioned Dave Barry and indeed Stonehenge, which I'm going to go on and talk about.

313
00:40:00,390 --> 00:40:03,420
So come the Neolithic we've left forward in time.

314
00:40:03,420 --> 00:40:09,510
Now to the middle Neolithic, something like 3000 B.C. 5000 years ago.

315
00:40:09,630 --> 00:40:18,150
So across Britain, particularly across southern Britain, there are a whole series of stone circles with all sorts of attendant.

316
00:40:18,150 --> 00:40:23,639
So you've has a large stone circle for me as a value judgement,

317
00:40:23,640 --> 00:40:30,750
but I always prefer going to 83 than Stonehenge, and it also has this very long avenue going up towards it,

318
00:40:30,780 --> 00:40:38,999
outlined by these pairs of stones where people presumably processed across the landscape and did a whole variety of things,

319
00:40:39,000 --> 00:40:42,750
deposited materials in various pits and so on.

320
00:40:42,930 --> 00:40:46,020
And in the medieval period, as Ronald's written about,

321
00:40:46,020 --> 00:40:51,480
some of these stones were destroyed because they were associated with works of the devil and so on.

322
00:40:51,540 --> 00:40:56,820
So things like Avebury had its original set of significance 5000 years ago,

323
00:40:57,030 --> 00:41:03,150
and then a whole series of changing, historical, often broadly magical engagements.

324
00:41:03,360 --> 00:41:07,860
The best known of these stone circles is, of course, Stonehenge,

325
00:41:08,220 --> 00:41:16,290
and we would all now accept that Stonehenge is very much tied to the movements of the sun,

326
00:41:16,290 --> 00:41:23,509
to a lesser extent of the moon and the sun, the middle points of the year, the summer and winter solstice.

327
00:41:23,510 --> 00:41:32,760
As so here we have the sun shining through between the heels, stones and hitting the altar stones in a recreated Stonehenge in midsummer.

328
00:41:33,270 --> 00:41:37,380
There is obviously an enormous amount, one could say, about Stonehenge.

329
00:41:37,650 --> 00:41:43,140
The bluestones in the middle were brought from Wales 120 miles away.

330
00:41:43,350 --> 00:41:48,809
As Ronald also said, there are lots of human dead in various different guises there.

331
00:41:48,810 --> 00:41:54,630
So whatever people were doing there were trying to engage with various powers of the universe,

332
00:41:54,900 --> 00:42:02,219
various powers of human ancestry in a very sort of efficacious and heady mix of things in ways,

333
00:42:02,220 --> 00:42:05,100
again, that we can't easily understand,

334
00:42:05,850 --> 00:42:15,690
but a very thought provoking and for me would fit very much within the sort of levy baru levy stressed notions of human participation in the universe.

335
00:42:16,020 --> 00:42:23,579
People felt in some ways that the movements of sun, moon and stars affected their lives, their wellbeing.

336
00:42:23,580 --> 00:42:27,020
That. Stoney's later than Stonehenge.

337
00:42:27,020 --> 00:42:37,040
So Stonehenge goes out of use as a stone circle, was used in various sorts of ways around 2000 B.C. and hundreds of years later,

338
00:42:37,040 --> 00:42:46,040
in the middle, Bronze Age, roughly 1500 B.C. The landscape is laid out in what appears a much more pragmatic manner.

339
00:42:46,430 --> 00:42:53,989
People create the first field systems is a rather charming recreation of banks and ditches.

340
00:42:53,990 --> 00:42:58,280
People enclose the landscape within the banks and ditches.

341
00:42:58,280 --> 00:43:05,870
They had fields where they grew, crops, kept animals. And as I say, people have described this as a movement from the more sacred,

342
00:43:05,870 --> 00:43:12,739
magical landscapes of the early and middle Neolithic to a more pragmatic world of the middle Bronze Age,

343
00:43:12,740 --> 00:43:15,500
where people are doing more recognisable things.

344
00:43:15,830 --> 00:43:23,660
But actually when you look at the layout of these field systems, so you might be able to just about work out on the left hand side there.

345
00:43:24,020 --> 00:43:31,040
These are preserved field systems today up on Silver Spring Plain, near where Stonehenge is, in fact.

346
00:43:31,310 --> 00:43:42,320
And when you look at the predominant alignment of the field systems, they are also laid out on the midsummer a midwinter, sunrise and sunset.

347
00:43:42,590 --> 00:43:47,570
And they're laid out also in a way that's been described as being to rain blind.

348
00:43:47,930 --> 00:43:53,570
They laid out across the landscape in ways that doesn't make total pragmatic sense,

349
00:43:53,840 --> 00:44:01,040
but does make sense if you're trying to align your predominant alignments on the movement of the sun.

350
00:44:01,280 --> 00:44:11,600
So what looks the first site? A more secular landscape actually has quite a lot of continuity in it with the Stonehenge, with the free landscapes.

351
00:44:11,810 --> 00:44:22,640
And so people's notions of fertility, of fecundity and so on were presumably also linked with more cosmological concerns.

352
00:44:23,270 --> 00:44:28,930
This just gives you a whole series of predominant alignments of field systems that might go through them.

353
00:44:28,940 --> 00:44:32,120
And interestingly, once we get to a Christian landscape,

354
00:44:32,390 --> 00:44:38,870
these Origen furrow fields laid out from something like the ninth century A.D. Then

355
00:44:38,870 --> 00:44:43,279
they're laid out in a way that's completely different to the earlier landscape.

356
00:44:43,280 --> 00:44:51,140
So the predominance of the solar alignment runs through the Bronze Age, the Iron Age and into the Roman period.

357
00:44:51,410 --> 00:44:59,120
But in the Post-roman period, the landscape changes fundamentally is still probably, while it is a cosmological landscape,

358
00:44:59,420 --> 00:45:06,049
but now more within a Christian iconography in terms of of the ways in which field systems are laid out.

359
00:45:06,050 --> 00:45:08,959
So this is one of the major changes, I think,

360
00:45:08,960 --> 00:45:17,840
in the ways in which people in Britain have approached the cosmos and the landscape we're going to talk to now is a thing I mentioned before,

361
00:45:17,840 --> 00:45:20,300
which is the position within the landscape.

362
00:45:20,540 --> 00:45:27,920
So this diagram is taken from the work of Richard Bradley, who is one of the doyens of British archaeology.

363
00:45:28,100 --> 00:45:34,130
And Richard pointed out many years ago, and he's developed this along with many other strands in his work.

364
00:45:34,310 --> 00:45:41,000
So what this graph shows you, so if you look at the left hand side, you have a dotted line that says burial finds,

365
00:45:41,510 --> 00:45:51,080
which decline from the period of 1400 B.C. down to about 1000 B.C. So these are finds that accompany the human dead.

366
00:45:51,380 --> 00:45:59,210
And conversely, you have a solid line which says water finds which goes up as burial finds decline.

367
00:45:59,450 --> 00:46:05,660
So people had wondered whether a deep position in the landscape was accidental or proposed.

368
00:46:06,290 --> 00:46:11,960
So were things now found in rivers the result of accidental loss?

369
00:46:12,290 --> 00:46:18,140
People getting in a boat and they lose a sword, piece of jewellery or whatever.

370
00:46:18,290 --> 00:46:24,770
And Richard's argument is that these two modes of deposition are inversely correlated,

371
00:46:24,950 --> 00:46:29,990
a correlation that you wouldn't find if we're just looking at accidental loss.

372
00:46:30,320 --> 00:46:41,060
And Richard has gone on to look at deposition in flowing water in rivers near Springs, points on the landscape far away from water.

373
00:46:41,180 --> 00:46:48,680
And his broad argument is that there is a patterning to the artefacts deposited in different bits of the landscape,

374
00:46:48,950 --> 00:46:55,610
which is appropriate in some way to how people understood the powers of the landscape.

375
00:46:55,880 --> 00:47:01,640
Now just take us across the channel for a second into areas today.

376
00:47:01,640 --> 00:47:09,380
In modern day Belgium and Holland, we have the Rivers, Mercer and Rhine and this is a fantastic study.

377
00:47:09,590 --> 00:47:14,120
There's a very good book called Sacrificial Landscapes by a man called David Fontaine.

378
00:47:14,360 --> 00:47:23,960
And David points out that swords in this area are almost always found in rivers, whereas hoards gatherings of material amount.

379
00:47:24,020 --> 00:47:27,410
Some material are almost always found on dry land.

380
00:47:27,830 --> 00:47:31,340
He also talks about the sort of sacrificial landscape.

381
00:47:31,700 --> 00:47:37,010
So not only are swords found in rivers, but where a big river meets a smaller river,

382
00:47:37,220 --> 00:47:44,570
there is often a big deposition of bronze, but also one can look at patterning across the landscape.

383
00:47:44,960 --> 00:47:53,120
Particular things that are found in remains of houses, but on boundaries of field systems, but then into major rivers.

384
00:47:53,390 --> 00:48:03,530
So you get different forms of artefacts. This is the same thing in different diagrammatic form to give you some sense of what the artefacts look like.

385
00:48:03,770 --> 00:48:09,070
And David also says that where people are buried different ages.

386
00:48:09,080 --> 00:48:13,040
So this is a diagram for men. He produced two similar ones for women.

387
00:48:13,370 --> 00:48:19,370
So if a young boy or a male baby is buried, then they're not buried with very much at all.

388
00:48:19,520 --> 00:48:21,950
Once they get to adolescence state,

389
00:48:21,950 --> 00:48:30,110
then they get a pretty full kit of axes and swords and these are then buried with them carries on through into adulthood.

390
00:48:30,410 --> 00:48:36,440
But if you get an old person buried, then they don't have anything buried with them.

391
00:48:36,650 --> 00:48:42,830
And it's likely that it's their material that is deposited in rivers and in the landscape.

392
00:48:43,100 --> 00:48:49,880
So as people are moving towards and sisterhood, they're depositing things within the landscape.

393
00:48:49,890 --> 00:48:55,730
So the human life course is also linked to these modes of deposition.

394
00:48:55,910 --> 00:49:01,129
Modes of cosmological understanding is one of my favourite objects.

395
00:49:01,130 --> 00:49:05,900
This is the white horse where I was lucky enough to excavate back in the nineties.

396
00:49:06,380 --> 00:49:13,910
The interesting thing about the White Horse is that it is there due to processes of human care.

397
00:49:14,090 --> 00:49:20,600
If you leave the white horse, this chalk figure, it will grow over the grass will grow over it,

398
00:49:20,600 --> 00:49:25,220
and it will disappear in a period of something like 15 or 20 years.

399
00:49:25,580 --> 00:49:32,690
So we know because we dated, it won't go into how the white horse is very surprisingly 3000 years old.

400
00:49:33,050 --> 00:49:40,130
And so that means that every decade or so at least, and possibly more, for the last 3000 years,

401
00:49:40,340 --> 00:49:48,170
people have been caring for the horse within a different set of ideologies, within a different framework of society.

402
00:49:48,440 --> 00:49:54,230
But it is never been forgotten, never something that people have found irrelevant through to the present.

403
00:49:54,640 --> 00:50:01,010
I'm moving now into the Iron Age, the period after 800 B.C. of the great fictional characters get it fixed.

404
00:50:01,010 --> 00:50:09,200
The Druid from the Asterix comics and I spent quite a lot of time thinking, say, about artefacts within the Iron Age.

405
00:50:09,200 --> 00:50:14,450
This is so-called Celtic art. This is a little pin from Germany.

406
00:50:14,450 --> 00:50:18,970
You can see the pin best in the middle, which would have held people's cloaks together.

407
00:50:19,040 --> 00:50:27,890
And the interesting thing about this is that it is an ultimately sort of shape shifting only some may be hard to really tell the details,

408
00:50:27,920 --> 00:50:33,500
but right in the middle is a human head with a long beard and long hair.

409
00:50:33,680 --> 00:50:39,790
Over towards the left hand side is some sort of creature who knows quite what it is.

410
00:50:39,800 --> 00:50:46,220
Big, bulbous nose, not really human, but it morphs into the human being as it moves along.

411
00:50:46,220 --> 00:50:55,190
The fibula, the pin and the base are a pair of creatures which are a game, possibly sort of seahorses or so on.

412
00:50:55,430 --> 00:51:00,150
So the worst thing one could ask about this artefact is what is it?

413
00:51:00,590 --> 00:51:11,060
It's not one thing. It's many has some sort of human attributes, was worn on the human body, but it invokes and evokes a whole series of other things,

414
00:51:11,420 --> 00:51:16,370
some of which may be real, as it were, some of which may be more spiritual.

415
00:51:16,610 --> 00:51:21,019
And one can see a whole range of different forms of these things.

416
00:51:21,020 --> 00:51:30,620
So on the left hand side is this other dragon type creature produced in a piece of bronze fishing from fifth or sixth century B.C. France.

417
00:51:30,830 --> 00:51:36,559
And one question one could ask, Is this two creatures or possibly one creature?

418
00:51:36,560 --> 00:51:41,390
Oh, print out that it's a sort of cubist depiction of this creature.

419
00:51:41,600 --> 00:51:47,840
So you can see it not as you would have been able to see it in reality if you'd ever been able to see this creature in reality.

420
00:51:48,140 --> 00:51:56,600
But you can see both sides at once. And the same may also be true of the ring, the tool on the right hand side, the bottom right.

421
00:51:56,720 --> 00:52:02,750
And you can see Iron Age people playing around with these details of time and space.

422
00:52:02,870 --> 00:52:13,070
So on the right hand side of the top, you can see a detail from an engraved detail from this couch down in the bottom right hand side,

423
00:52:13,280 --> 00:52:17,090
where you can see a person standing on a wagon of some sort.

424
00:52:17,390 --> 00:52:23,719
But the wagon is depicted with the wheels flattened out the person in profile and then to.

425
00:52:23,720 --> 00:52:32,540
The horse is drawing it in profile. So again, this is playing with the dimensions of time and space and interesting on the left hand side.

426
00:52:32,820 --> 00:52:41,690
We're looking at Russian Siberia, very similar period, but several thousand kilometres away where people have the same sort of notion.

427
00:52:41,690 --> 00:52:46,309
So unlike, say, classical art, this is not an art of realism.

428
00:52:46,310 --> 00:52:51,800
It's an art of play, of dimensionality, of transformations, of animals.

429
00:52:52,160 --> 00:52:58,790
And I would say, broadly speaking, this is breaking down the distinctions between people and things,

430
00:52:58,790 --> 00:53:06,589
breaking down species barriers, incorporating aspects of time and space which we wouldn't allow for.

431
00:53:06,590 --> 00:53:13,879
We modern Westerners and our slightly mechanical notions of how time and space work and just around things out.

432
00:53:13,880 --> 00:53:19,220
These are the sorts of things that Ronald knows much more about, but only do in magical practices.

433
00:53:19,220 --> 00:53:24,860
Obviously carry on through into the modern periods, worries about demons and so on,

434
00:53:24,860 --> 00:53:31,009
and how one keeps demons out of one's house or church or a whole range of other things.

435
00:53:31,010 --> 00:53:37,940
And these days, well, so I suppose that one set of technologies for doing that and these things,

436
00:53:37,940 --> 00:53:42,740
once people have realised that these things still exist and perceptible,

437
00:53:42,890 --> 00:53:48,230
then they're found in surprising numbers of both domestic and church contexts.

438
00:53:48,230 --> 00:53:53,270
So another little bit of indication that Magic has never died out.

439
00:53:53,660 --> 00:54:05,210
Magic is obviously controversial, and I would say it's controversial because it's to do with the nature of reality and human position within reality.

440
00:54:05,510 --> 00:54:09,739
So this is I'm a humble archaeologist. This is going beyond my pay grade.

441
00:54:09,740 --> 00:54:18,350
But these are so-called entangled particles, some representation of subatomic particles and the entangled particles,

442
00:54:18,350 --> 00:54:24,980
as far as I understand them, the quality of one particle, the polarity, the spin, the various things.

443
00:54:25,160 --> 00:54:28,180
If it changes, it's connected.

444
00:54:28,190 --> 00:54:36,650
Particle will change also. But this change occurs faster than the speed of light can move between the two of them.

445
00:54:36,950 --> 00:54:44,060
So physics at the moment has no means of explaining how these particles are entangled.

446
00:54:44,360 --> 00:54:53,870
And some physicists, not many, but some have started to say maybe for a bunch of other language that these particles are conscious of each other.

447
00:54:54,110 --> 00:55:05,930
If we start to say the subatomic building blocks of the universe are conscious, then we're in a territory that a Siberian shaman would understand,

448
00:55:06,230 --> 00:55:14,150
an indigenous Australian would understand, and they would most likely say, Well, keep up, we've been telling you this forever.

449
00:55:14,450 --> 00:55:25,670
So what the nature of reality is, what the nature of human participation in reality is, are obviously extremely fraught, extremely powerful notions.

450
00:55:25,970 --> 00:55:36,020
And magic takes us into these other notions of reality in a very useful and very sympathetic way, and just a shameless plug at the end here.

451
00:55:36,020 --> 00:55:40,190
As Dianne mentioned, I've written this book, so if you want to know more to read this,

452
00:55:40,190 --> 00:55:44,410
but I would be extremely interested and in anyone's comments or so.

453
00:55:44,420 --> 00:55:51,110
So anything that I've said. Thank you. We're set for a second panel.

454
00:55:51,110 --> 00:55:59,600
Who owns this place? The first to speak will be Neil Phillip, the renowned folklorist and Alan Gardner scholar.

455
00:56:00,170 --> 00:56:05,180
For now, let's kick off with Neil. Let's go. Thank you very much, Diane.

456
00:56:05,540 --> 00:56:13,550
The title of this talk is All that He and Alan Garner and the Sentient Landscape.

457
00:56:14,690 --> 00:56:19,730
The question of who owns the land might be thought to be a subtle thing.

458
00:56:20,540 --> 00:56:30,620
Let's see where his name is on the title deeds. But for most human cultures, land rights are much more complicated and subtle thing.

459
00:56:31,430 --> 00:56:35,480
The question of myth and custom and tribal rights.

460
00:56:36,780 --> 00:56:41,700
A book of prime import must one garner the writer whose work I'll be discussing today.

461
00:56:43,080 --> 00:56:47,570
Is the making of the English landscape by WG Hoskins.

462
00:56:48,380 --> 00:56:55,400
Geoffrey Hill in the cinema's offer is described as invested in mother.

463
00:56:57,460 --> 00:57:02,060
The first of Hill's hymns hails the eighth century offer as.

464
00:57:03,640 --> 00:57:08,590
King of the perennial Holly Groves, the riven sandstone.

465
00:57:09,850 --> 00:57:18,260
Overload of the M5. Architect of the historic ramparts and ditch the citadel.

466
00:57:18,350 --> 00:57:30,110
Tam was the Summer Hermitage and Holy Cross guardian of the Welsh Bridge and the Iron Bridge contract to secure desirable new estates.

467
00:57:30,980 --> 00:57:34,620
Salt Master. Money changer.

468
00:57:35,460 --> 00:57:38,460
Commissioner for Martyrology.

469
00:57:38,610 --> 00:57:46,090
Just a friend of Charlemagne. I like that they offer seniors again.

470
00:57:47,790 --> 00:57:52,590
Singing and singers play an important role in Ghana's work.

471
00:57:53,370 --> 00:57:58,620
STRAND Labour, for instance, opens with a classical invocation of the muse.

472
00:57:59,460 --> 00:58:03,360
I sing The Eagle. And closes with.

473
00:58:04,800 --> 00:58:10,950
Here is the start of the dream. And how the sweet sorrow is sung.

474
00:58:12,530 --> 00:58:20,240
At the end of Tom Fool's Day, the last novella in the series make up Alan Garner's stoned quartette.

475
00:58:21,110 --> 00:58:26,120
The boy, William, has a moment of transcendent understanding while slashing.

476
00:58:27,260 --> 00:58:37,899
The line did hold. Through hand and I look forward and balloon to the hill and all that.

477
00:58:37,900 --> 00:58:44,980
He and his sledge, sledge, sledge for the black and glittering night and the sky.

478
00:58:45,460 --> 00:58:49,960
Flying on fire. On the expectation of snow.

479
00:58:51,130 --> 00:59:01,510
Formerly owned. It's an unusual thing to say of a boy who doesn't really own anything other than the sledge his granddad has made for him.

480
00:59:03,170 --> 00:59:10,130
But Garner is not using the word in the sense of legal ownership and title deeds in his idea,

481
00:59:10,140 --> 00:59:18,140
let alone means something much more profound, a sense of acknowledging and of being acknowledged.

482
00:59:19,100 --> 00:59:22,580
Of belonging in and to a place.

483
00:59:23,850 --> 00:59:31,200
Many writers have words they use in deeply personal ways that stand at an angle to the dictionary definition.

484
00:59:31,680 --> 00:59:39,690
In Garner's novel, Owl Service set in a claustrophobic Welsh valley that is haunted by the ghosts of the past

485
00:59:39,930 --> 00:59:46,170
and the pent up energy of a mess that must be re-enacted and relived by each generation.

486
00:59:47,130 --> 00:59:53,070
He uses the word in an intense scene between the adolescent queen and the man in green.

487
00:59:53,070 --> 00:59:57,580
Does not yet know. Is his father a gardener who half baked?

488
00:59:58,800 --> 01:00:02,160
Green says abruptly. You don't own a place, man.

489
01:00:03,580 --> 01:00:07,060
Hughes reply is Don't take.

490
01:00:08,250 --> 01:00:16,350
Oh. Their name is on the books of the law. But I own the ground, the mountain, the valley.

491
01:00:16,710 --> 01:00:21,900
I own the song of the cuckoo. The brambles, the berries.

492
01:00:22,560 --> 01:00:30,870
The dark cave is mine. And this passage echoes through Garner's most recent novel, Treacle Walker.

493
01:00:31,740 --> 01:00:37,830
In which the boy Joseph culpa follows the call of a cuckoo into an older bog,

494
01:00:38,560 --> 01:00:44,080
where he meets an emerald bog body who is a kind of ancestral keeper of the land.

495
01:00:45,250 --> 01:00:49,450
St Mirren has been woken by the Cuckoo's Call and lecture,

496
01:00:49,480 --> 01:00:57,970
but Joseph must stake his body back into the log in which Sam dreams all that is and is not.

497
01:00:59,380 --> 01:01:05,020
If he does not do this, then cuckoo shall rule over nothingness.

498
01:01:07,040 --> 01:01:17,030
This magical cocoon has been summoned into being by Joseph playing song on a flute made from the shinbone of an unnamed man that sang.

499
01:01:17,870 --> 01:01:28,430
He plays the flute in the sacred space of the central chimney of the old Mexican house of black and the axis mundi, the heart of all luxuries.

500
01:01:29,770 --> 01:01:33,700
Then he left the coal press and went along the valley of the Common Dene,

501
01:01:34,240 --> 01:01:38,620
following the brook upstream by the old road through the tunnel under the railway,

502
01:01:39,340 --> 01:01:44,080
its arch, curtained with a drape of ivy to the trees of the mole pits.

503
01:01:45,130 --> 01:01:46,870
Here, the world was different.

504
01:01:47,050 --> 01:02:00,550
There was no guzzling bulk green causeway reclaimed by bramble and older sycamore, hazel ash and strays seeded by birds with space and light to grow.

505
01:02:01,410 --> 01:02:05,530
And salendine and season. And the wild garlic smell.

506
01:02:06,670 --> 01:02:13,130
Near either side of the causeway lay the pools of the pitch eyes of Blackwater dug to get

507
01:02:13,180 --> 01:02:20,980
them all the lime rich clay beneath the silt to fetch life to the hungry sons of the field.

508
01:02:21,940 --> 01:02:32,800
This subtlety of observed detail is crucial to a writer whose storytelling is quickened to life by landscape.

509
01:02:34,060 --> 01:02:41,020
Indeed, in his earliest books, the landscape is almost more compelling and vivid than the characters.

510
01:02:42,040 --> 01:02:49,670
It is significant, I think that in Guy's first book, The Weird Son of Christine Gummer, published in 1960.

511
01:02:50,350 --> 01:02:55,990
The first thing the reader encounters is not a descriptive sentence or a character.

512
01:02:57,050 --> 01:03:04,470
But a map. A map of the edge Alderley Edge Gardner's spiritual home.

513
01:03:05,610 --> 01:03:14,280
And the surrounding countryside in which and below which the children in the book experience their thrilling adventures.

514
01:03:16,190 --> 01:03:25,400
These partly involve a precursor of sin and or Gruner that arises from the long lake or black peat stained water of Lindo,

515
01:03:26,390 --> 01:03:33,680
covered from head to foot in a loose habit, dark and greying and ill, concealing a terrible stillness.

516
01:03:34,100 --> 01:03:38,780
And despite a strange personality beneath a deep cowl,

517
01:03:38,960 --> 01:03:46,790
the face skin mittens were on the wasted hands, and the air was laden with the week of foul waters.

518
01:03:47,780 --> 01:03:54,800
In his 2010 introduction to the 50th anniversary edition of The Weird Stone, Gardner writes.

519
01:03:55,420 --> 01:03:59,300
Gruner is real. You can see him any time you wish.

520
01:04:00,400 --> 01:04:08,020
When we were children, we would sometimes pedal makeshift ropes on a Black Lake of lingo, two miles from the edge.

521
01:04:09,130 --> 01:04:13,960
It's a gloomy and frightening place. And around it is a people.

522
01:04:14,260 --> 01:04:19,750
I never liked it. Then, as I grew older, I became interested in archaeology.

523
01:04:20,200 --> 01:04:28,600
I read about the finding of human bodies in Scandinavia, preserved intact by the acid of the waterlogged peat.

524
01:04:29,120 --> 01:04:34,810
And I knew why I lindow scared me. Here was the ideal place for about 40.

525
01:04:36,000 --> 01:04:40,820
I knew he was there. That was in 1957.

526
01:04:41,660 --> 01:04:45,979
In 1984, Pete Casas founded Grimm.

527
01:04:45,980 --> 01:04:50,180
There is now in the British Museum and is known as Lindow Man.

528
01:04:51,320 --> 01:05:00,620
So important is the landscape to the book. So there have been many attempts to turn the map on the Endpapers into practical instructions for walkers.

529
01:05:01,190 --> 01:05:10,250
Most recently by the archaeologist James Wright, in his meticulously researched weird stone walk, which is available on the Internet.

530
01:05:11,150 --> 01:05:22,340
A sequel to The Weird Stone The Moon of Over US was published in 1963, but it wasn't until 2012 that a third novel appeared both on land.

531
01:05:23,390 --> 01:05:33,230
A very strange little blood test. The boy protagonist of the first book, Colin, is now grown up working as an astrophysicist at Jodrell Bank.

532
01:05:33,860 --> 01:05:38,599
The radio telescope is adjacent to black and deeply troubled.

533
01:05:38,600 --> 01:05:47,300
Colin can't remember anything of his childhood adventures, but he is haunted by them and a dim awareness of his lost sister.

534
01:05:47,660 --> 01:05:56,930
It was snatched away to the stars. He lives in a tent in an abandoned quarry because someone has to look after the edge.

535
01:05:57,830 --> 01:06:01,130
There always is. Someone always has been.

536
01:06:02,520 --> 01:06:07,200
In a parallel to Colin's story is that of one of the previous gardeners.

537
01:06:07,200 --> 01:06:18,810
In terms of the landscape, the unnamed workshop was the last to abandon early humans, Neanderthal Homo erectus or Homo heidelbergensis.

538
01:06:18,840 --> 01:06:23,520
It's not made clear. His and Colin's consciousnesses are fused.

539
01:06:24,330 --> 01:06:31,020
It is the watcher's responsibility to maintain the world, the stars and the round of time.

540
01:06:31,830 --> 01:06:37,800
Mr. Colin must be able to see the edge from wherever I am in order to keep it.

541
01:06:38,400 --> 01:06:44,340
If something isn't looked at, it may go. Or which will never be.

542
01:06:46,610 --> 01:06:53,540
Colin is so brilliant a scientist that he is told you have it in you to go beyond the singularity.

543
01:06:54,110 --> 01:06:57,740
Your vision could take us to our next understanding.

544
01:06:59,030 --> 01:07:04,700
But even that is not enough to escape the unnamed terrors of the past.

545
01:07:05,940 --> 01:07:11,040
The Last Lions. Martin Jones was paying the price and had some relevance here.

546
01:07:12,330 --> 01:07:17,610
Our radio telescopes will reach out beyond the big bang.

547
01:07:18,800 --> 01:07:23,090
And what it will sound like is one question and another.

548
01:07:24,110 --> 01:07:29,640
Well, the silence before it will sound like. The silence after.

549
01:07:32,060 --> 01:07:43,340
Lying beneath the surface of this intricately constructed novel are all Garner's other works, notably his libretto for the Gordon Cross Opera.

550
01:07:43,880 --> 01:07:48,080
Also Thompson, which is in Le Church called Le Croc,

551
01:07:48,650 --> 01:07:58,370
but both Lands Watch live and go on a prefaces by and was epigraph from Galway in the original and in translation.

552
01:07:58,700 --> 01:08:04,940
It had a hole on the end when on either side, overgrown with grass clumps everywhere,

553
01:08:05,480 --> 01:08:16,100
and all was hollow within nothing but an Owen cave or the crevice of an old crag with a dash of William Golding's inheritors in the mix.

554
01:08:16,730 --> 01:08:25,790
These various texts interlink to form the arms around which the text of land itself is constructed.

555
01:08:26,600 --> 01:08:32,990
The sense of place is crucial. Throughout Garner's work, his whole sensibility is tied up with it.

556
01:08:34,010 --> 01:08:39,770
Perhaps the most startling and unsettling example of this is his novel First Pitch.

557
01:08:40,550 --> 01:08:46,970
The name translates as The Valley of the Demon, just as in the Owl Service.

558
01:08:47,300 --> 01:08:52,790
This is a claustrophobic place where bad things happen over and over.

559
01:08:53,780 --> 01:09:00,890
This falls on Garner's doorstep. There are two intertwining stories in the speech.

560
01:09:01,700 --> 01:09:09,860
More than one are willing to call Sal, who is dying from an unnamed neurological disease, and her friend Tom Carrera,

561
01:09:09,980 --> 01:09:21,830
a lover and an ex Jesuit priest and a 19th century one about her pet man, John Turner, and his role in a kind of masquerade cult in the Valley.

562
01:09:22,950 --> 01:09:36,570
But as in other colour roles such as Red Shift in land, different time zones, different stories reflect, echo and even affect one another.

563
01:09:37,870 --> 01:09:44,110
At one point, Sal tells in. But this place knows we're here.

564
01:09:45,690 --> 01:09:52,070
He scoffs that she continues. Most geologists agree about strange landscape.

565
01:09:52,580 --> 01:09:59,630
If you do enough fieldwork, you can't avoid it. Some places have to be treated with respect.

566
01:10:00,720 --> 01:10:13,200
Sal uses different words. Owen She says, I was with the family of the valley and the valley was with many of me.

567
01:10:14,100 --> 01:10:23,840
It's the same understanding. Connor's novel Strangler takes a sense of land and place even further,

568
01:10:24,380 --> 01:10:30,230
allying it with the Australian Aboriginal notion of country in which there is mutual

569
01:10:30,230 --> 01:10:36,740
understanding and respect between the landscape and the people who in common sense own it.

570
01:10:37,490 --> 01:10:42,080
In Strand, Loper, Garner is telling the story of William Buckley,

571
01:10:42,470 --> 01:10:50,450
who was transported to Australia and or in 1881, escaped from prison and spent 31 years living with what?

572
01:10:50,450 --> 01:10:54,340
Tarrant was a man of high degree of shaman.

573
01:10:55,540 --> 01:11:02,290
But the Cheshire landscape of his birth and young manhood is also deeply imprinted in Berkeley.

574
01:11:04,130 --> 01:11:13,850
Garner sympathy with Aboriginal ways of thinking is partly to do with his respect for the complex, many layered concepts of time.

575
01:11:14,990 --> 01:11:21,020
Anthropologist Margaret King Boyce, scholars, friend and advisor on Stanley,

576
01:11:21,680 --> 01:11:29,900
identifies nine different Aboriginal concepts of time, historical time, personal time.

577
01:11:30,870 --> 01:11:34,860
Time as an agent of creation and destruction.

578
01:11:35,790 --> 01:11:39,150
Time. Encapsulation. Natural time.

579
01:11:40,050 --> 01:11:44,100
Synaptic cause and effect. Periodic time.

580
01:11:45,030 --> 01:11:48,950
Revelatory time. On cosmic time.

581
01:11:50,610 --> 01:12:00,480
The traditional Aboriginal society. She writes based its social and cultural organisation on these nine foundations.

582
01:12:01,470 --> 01:12:07,890
So they believed time began when the dreaming was complete and they were left to

583
01:12:07,890 --> 01:12:15,050
care for the social and cultural structures developed by their mythical ancestors.

584
01:12:16,120 --> 01:12:24,489
All of Garner's work can be viewed in the light of the term employed by Alan Robinson and James Rayner in their

585
01:12:24,490 --> 01:12:34,690
co-edited book In Place Miss Space Narrative and Knowledge in Aboriginal Australia and Papua New Guinea.

586
01:12:35,530 --> 01:12:39,209
I can't think of a better phrase in place.

587
01:12:39,210 --> 01:12:42,610
SMITH Miss Garner's craft and mystery.

588
01:12:44,080 --> 01:12:52,240
One of the contributors to replace Smith is Debra Byrd, an in her own book, Dingo Makes US Human.

589
01:12:52,870 --> 01:13:00,790
She includes a passage that, if I read it to you, is from a gala novel I think you would all believe to be his work.

590
01:13:01,600 --> 01:13:04,720
Woman has decided to leave her brutal husband.

591
01:13:06,050 --> 01:13:10,220
Her father offered her his strongest and deepest consolation.

592
01:13:11,230 --> 01:13:21,490
He called place names verbally travelling first through his mother's country, which is where his children are grown up, calling each waterhole,

593
01:13:21,970 --> 01:13:34,330
each hill and creek, marking its extent and indicating that dreaming is spoke of places and dreaming in his father's country, calling them by name.

594
01:13:34,720 --> 01:13:39,280
And he punctuated his words of comfort with this assertion.

595
01:13:40,670 --> 01:13:43,910
All that. That's all your country now.

596
01:13:44,870 --> 01:13:55,970
When Mary climbs the church spire with her father in the stone book, Mary could see all of surely the railway and the new houses.

597
01:13:56,420 --> 01:14:01,490
She could have seen home, but the Wood Hill swelled and folded into Clay's Hill betrayed.

598
01:14:02,150 --> 01:14:06,830
She could see this cottage at the end of lifeless moss in the green of the most.

599
01:14:07,080 --> 01:14:12,530
And as she spun, she could see Lord Stanley's with Stockport and Wales and Beasts.

600
01:14:12,530 --> 01:14:18,020
And I am Billinge and Delamere and all the hills and Manchester.

601
01:14:19,010 --> 01:14:25,820
Her father says there, you'll remember this day, Michael, for the rest of your life.

602
01:14:27,000 --> 01:14:32,160
I already have, said, Mary. You might as well have said all that.

603
01:14:33,680 --> 01:14:38,320
That's all your country now. In many of his books.

604
01:14:38,680 --> 01:14:49,990
A feature of Garner's writing is an obsessive naming of elements of the landscape, which is a kind of poetic summoning, a spell being cast.

605
01:14:51,080 --> 01:15:04,580
And a crucial passage in boom land. Colin rode blind by seven sisters, Lane Lindo, Moss, Rose Trees, Brook Lane, London Road and Front Hill.

606
01:15:05,450 --> 01:15:09,260
When William Buckley returned home to mark the end of Strand Lane,

607
01:15:10,160 --> 01:15:19,250
he followed the turnpike through to some past reads mere and over cease fire by Radnor Wood and took the

608
01:15:19,250 --> 01:15:26,840
path up to a long ridge backed by white bonds that help were flattened by Mount Sharp for Castle Rock.

609
01:15:27,870 --> 01:15:35,700
He sat on the brim of the rock and looked down the 400 feet to the fields on the highest below.

610
01:15:36,870 --> 01:15:43,560
It's not at all clear in these last scenes. If Buckley is supposed to be physically or psychically present.

611
01:15:44,100 --> 01:15:50,010
Not even if he is alive or dead. And actually, this is a recurring theme in Guy's work.

612
01:15:50,910 --> 01:15:59,670
At the end of Tree Walker, Joe asks the mysterious Rag'n'bone man to treat a walker who seems to drive the chariot of the sun.

613
01:16:00,930 --> 01:16:05,250
Walker, am I dead? I will not say that you are dead.

614
01:16:05,940 --> 01:16:09,720
Rather, in this world, you changed your life.

615
01:16:10,590 --> 01:16:19,190
I got into another place. These words echo those in Mallory's mortal side denying this death.

616
01:16:19,970 --> 01:16:27,930
Yes, I will not say that it should be so. Rather, I would say here in this world, he changed his life.

617
01:16:28,880 --> 01:16:40,700
And this, of course. Takes us back to the myth of the sleeping king because laying behind ongoing work from the Whetstone through was Thompson and

618
01:16:40,700 --> 01:16:50,290
Byron Land in Gardner's version of The Legend of Alderley first told to him by his grandfather at the beginning of the Whetstone,

619
01:16:50,990 --> 01:16:54,470
the route taken by the Wizard and the farmer with his wife Mare.

620
01:16:54,770 --> 01:17:04,430
So the cavern of the sleeping king and his knights goes by seven first and golden stone to stony points and subtle ball.

621
01:17:05,300 --> 01:17:16,640
This specificity of place names glad to go on a determined local researches into the legend chronicled in his pamphlet by seven firs and Golden Stone,

622
01:17:17,090 --> 01:17:22,610
and in his lecture Oral History and Applied Archaeology in East Cheshire.

623
01:17:24,470 --> 01:17:31,870
In other words, everything in Ghana's world coheres through close attention to landscape.

624
01:17:32,720 --> 01:17:40,520
When attention wavers, chaos threatens, as in a well-known passage in red shift.

625
01:17:41,540 --> 01:17:46,880
My right leg, said Tom. This moment is in the township of Hodge Road.

626
01:17:47,800 --> 01:17:56,670
In the parish of Astbury in the hundred of Northwich, the county and Diocese of Chester in the province of York.

627
01:17:57,570 --> 01:18:04,680
My left leg is in the township of Stanmore, slow in the parish of Will stands in the hundreds of pioneer held in the county

628
01:18:04,680 --> 01:18:09,210
of Stafford and the Diocese of Litchfield in the province of Canterbury.

629
01:18:09,870 --> 01:18:15,600
You see my predicament tone but is skewed towards the castle.

630
01:18:16,020 --> 01:18:19,410
It's worse in there than the map says.

631
01:18:20,040 --> 01:18:26,369
The boundary is undefined. When the boundary is undefined is ritually pronounced.

632
01:18:26,370 --> 01:18:30,390
Place names or instruments of harm, not of comfort.

633
01:18:31,820 --> 01:18:39,650
In his essay, The Edge of the Ceiling, about his childhood illnesses and the hallucinations that sustained him through them.

634
01:18:40,340 --> 01:18:44,030
Garner talks about being born to the edge.

635
01:18:44,570 --> 01:18:48,500
He says, I knew enough geology to become amazed.

636
01:18:49,010 --> 01:19:00,710
I could trace the tidal vortex in the strata the of water swirling for a second under the pool of wind and moon and [INAUDIBLE] for 200 million years.

637
01:19:01,550 --> 01:19:11,870
I felt the white pebbles in the rock and wondered from what mountains they had come by, what river to what sea, and in the fleeting.

638
01:19:12,590 --> 01:19:22,010
I found the vision in knowing the moment of the vortex and of the pebble, which, if I could have watched for long enough, was not rock, but liquid.

639
01:19:22,520 --> 01:19:28,670
I lost all sense of me upon the hill and the universe opened.

640
01:19:29,090 --> 01:19:38,360
I was shown in a totality of space and time, a kaleidoscope of images expanding so quickly that they fragmented.

641
01:19:39,360 --> 01:19:44,790
There were too many too fast for individual detail or recall.

642
01:19:45,740 --> 01:19:53,510
They dropped below the subliminal boundaries. And I felt the tide of the surge and the riptide.

643
01:19:54,850 --> 01:19:58,270
Has remained in that eternal moment.

644
01:19:59,020 --> 01:20:02,200
I partook of the [INAUDIBLE] on the hill.

645
01:20:02,200 --> 01:20:10,550
Partook of me. In that same essay, Garner says of his intimate relationship with his landscape.

646
01:20:11,510 --> 01:20:15,229
It is a subtle matter of owning and being.

647
01:20:15,230 --> 01:20:23,840
And as the novelist Paul Kingsnorth asks in an article in The Guardian, re-imagine how it feels to be a character.

648
01:20:24,410 --> 01:20:27,140
Why can't we imagine how the land feels?

649
01:20:28,140 --> 01:20:38,730
But the very first recorded poem in English Cartman's hymn is a hymn, first and foremost to the beauty and mystery of the natural world,

650
01:20:39,270 --> 01:20:45,720
supposedly composed in a dream by an illiterate Northumbrian cowherd in the seventh century.

651
01:20:46,080 --> 01:20:51,660
It reads in my translation, Sing me the beginning of all things.

652
01:20:52,380 --> 01:20:55,680
All praise now to heavens, protector.

653
01:20:56,220 --> 01:21:03,780
The light of the maker and his mind sinking across the eternal father of glory.

654
01:21:04,200 --> 01:21:16,380
When the first chief battle all the world's wonders, architect of time starting his shape, the roof of heaven harbour for the bands,

655
01:21:16,770 --> 01:21:27,330
mankind's guardian, eternal God He made middle earth made this world for us to live in the Almighty.

656
01:21:27,630 --> 01:21:33,780
Thank you very much. I think we should move on to Andrew Sneddon's presentation.

657
01:21:34,110 --> 01:21:41,820
Andrew Sneddon, witchcraft historian and fellow of the Royal Society of History and general brilliant

658
01:21:41,880 --> 01:21:47,650
expert of Northern Ireland and Northern Irishness as an identity and the place.

659
01:21:47,820 --> 01:21:54,270
Andrew So I want to discuss my new what she's a Valmiki 1711 project and then she's uses

660
01:21:54,270 --> 01:21:59,820
clear of digital technology to explore the intangible cultural heritage of this tale,

661
01:22:00,360 --> 01:22:06,360
aims to take it to a new national and a national audience, particularly those on lately,

662
01:22:07,620 --> 01:22:13,859
to engage with previous modes of dissemination and impact on TV and radio and in person,

663
01:22:13,860 --> 01:22:22,020
and talks on the historical range of provide the knowledge and skills of people to explore the trail and consider the key themes of the project.

664
01:22:22,240 --> 01:22:30,000
Communicate this empowerment place, isolation, gender control, digital technology, and creative imagination other users,

665
01:22:30,370 --> 01:22:36,870
no matter where they are geographically, to engage with the story of what is under landscape and the community in which it happened.

666
01:22:37,260 --> 01:22:43,139
And along the way, I think I learn a lot about impactful public history and the scary but fruitful

667
01:22:43,140 --> 01:22:47,820
move from the dissemination of historical research to career of Collaboratory.

668
01:22:47,850 --> 01:22:52,320
Co-producer So what about the witchcraft trial itself?

669
01:22:54,000 --> 01:22:59,880
I'm going to have to talk about this. So sorry I've had this one before or one of the first talk of brief.

670
01:23:00,270 --> 01:23:09,950
So on February 1711, now to live with a local minister and hottest day of May after supernatural court months of it on

671
01:23:09,960 --> 01:23:16,670
our host nowhere Thursday only Alan McGee as an eight mile peninsula on the east coast of Kenya.

672
01:23:17,430 --> 01:23:23,550
And it contained at this time 300 people of Skye's descent and the Presbyterians.

673
01:23:23,940 --> 01:23:28,290
After Dan's funeral, our niece, 18 year old Mary Dunbar,

674
01:23:28,290 --> 01:23:34,320
arrived in her post and almost immediately began to display the symptoms of demonic possession,

675
01:23:34,830 --> 01:23:45,120
convulsions, vomit and hazel, and saw objects and the whole gamut that you see in so many other trials and horror movies.

676
01:23:45,540 --> 01:23:56,220
So, Judy and my something, when Dunbar accused a Presbyterian woman of using witchcraft, jataka in spectral form summoned demons to possess a body.

677
01:23:56,850 --> 01:24:02,729
The women were trying to say, 1st of March Springs section of a Carrickfergus county sized court.

678
01:24:02,730 --> 01:24:05,459
So I anticipate plead not guilty.

679
01:24:05,460 --> 01:24:12,870
They were all convicted under the 1586 age witchcraft that sentenced to one years imprisonment for things in the polity.

680
01:24:13,680 --> 01:24:18,930
So unlike most human incarceration to make me remember where.

681
01:24:19,400 --> 01:24:31,890
But she claimed that the husband ordering rascal of a husband of one of the witches and father to another one of the wretches was no bewitching hour.

682
01:24:32,310 --> 01:24:37,980
He had picked up where the other witches had left off. So William was convicted at this summer.

683
01:24:37,980 --> 01:24:44,010
Assizes in September 1711 made Dunbar whoever died a few weeks earlier after the first trial.

684
01:24:44,010 --> 01:24:53,340
And this turned William's felony and capital crime for which when he was convicted, execution was the punishment.

685
01:24:53,670 --> 01:25:02,370
And we can assume that it was carried out, meaning it be one of the few watches executed in Ireland and one of,

686
01:25:02,370 --> 01:25:07,080
if not the only man in this is more headless here on the screen.

687
01:25:07,680 --> 01:25:09,570
So I'm not showing you my CV here.

688
01:25:09,840 --> 01:25:16,680
As you will see, this project is based on research from a number of areas interactive media, cinematic art, music, computer gaming,

689
01:25:16,740 --> 01:25:25,920
virtual reality animation, but just this big and terms familiar to anybody that an impact case study or worked on one one ref as it did myself.

690
01:25:25,920 --> 01:25:34,650
What you see on screen as you understand the historical research both to what went before the public face that I'll talk about on the new project,

691
01:25:35,340 --> 01:25:38,639
The Witches of Ireland dissenting on project So Possessed by a Devil,

692
01:25:38,640 --> 01:25:41,370
which is the main book on that was a accessible,

693
01:25:41,370 --> 01:25:49,469
narrative driven micro Crowhurst on the article on the left hand say looked at how social memory and focus is shaped,

694
01:25:49,470 --> 01:25:53,090
how belief in witchcraft was imagined and experienced there.

695
01:25:53,110 --> 01:25:58,370
And McKee wrote on to the mid 20th century, maybe even further, and along with the book in the right hand side,

696
01:25:58,380 --> 01:26:02,910
represent the magic, the short, heavy non-fiction that an artist shaped,

697
01:26:02,910 --> 01:26:06,090
an excerpt of narrative of of the child that was variously gendered,

698
01:26:06,090 --> 01:26:15,330
politicised and erroneously exceptionalist as the only instance one of the very few of witchcraft belief in Ireland in the law.

699
01:26:15,480 --> 01:26:20,250
My research and analysis shown that was awash with and I don't want to repeat an earlier paper,

700
01:26:21,000 --> 01:26:29,840
but I wanted to update this project that that myself before the prayers and what she's found a key project and this was a kind of public.

701
01:26:29,920 --> 01:26:33,140
Has to project between 2013 and 2020.

702
01:26:33,490 --> 01:26:40,510
And just to provide context, that's part of the regional project straddle two different interpretations of public question.

703
01:26:40,510 --> 01:26:44,829
The first interpretation as one where our publication is based in the form and

704
01:26:44,830 --> 01:26:49,630
nature of transmission of historical knowledge from this story to later audiences.

705
01:26:49,870 --> 01:26:57,020
And the second is where the public participatory element is much greater and all parties and could,

706
01:26:57,070 --> 01:27:01,450
in the professional historian become agents of historical creation.

707
01:27:01,840 --> 01:27:06,010
This dissemination part of the public has strictly the opportunity to it.

708
01:27:06,010 --> 01:27:13,450
We project targeted wider audiences through tours, workshops, talks, and public lectures for heritage,

709
01:27:13,600 --> 01:27:18,310
educational and community groups, both in the Republic of Ireland and Northern Ireland.

710
01:27:18,550 --> 01:27:24,250
I also responded to requests from writers and directors and production companies to work with them on movie scripts,

711
01:27:24,520 --> 01:27:32,889
radio and television projects into which child are now on larger projects on witchcraft itself.

712
01:27:32,890 --> 01:27:38,500
And I, on both approaches, took my historical research to larger audiences.

713
01:27:38,500 --> 01:27:41,470
But my work with TV and radio was more inherently collaborative.

714
01:27:41,950 --> 01:27:51,249
I like producers and directors to move beyond dissemination of interpretations, and I think one of the largest last projects I worked on this one,

715
01:27:51,250 --> 01:28:00,549
and thus the balance further in favour of co-production collaboration was done by me as a historical consultant between 2016,

716
01:28:00,550 --> 01:28:03,610
between 23 to 4 lag in media productions.

717
01:28:03,970 --> 01:28:14,410
And we worked on a six part Irish language series to provide a broad examination in terms of content on chronological spread of Irish witchcraft.

718
01:28:14,800 --> 01:28:21,550
As I said, I was involved censor and this series from pitch to post production and an electorate tweeter.

719
01:28:21,880 --> 01:28:26,080
And many of the episodes were based on my 2015 book, Witchcraft Magic in Ireland.

720
01:28:26,350 --> 01:28:29,030
And this included The Child, the comedy Witches.

721
01:28:29,200 --> 01:28:35,499
But the series, more importantly, reflects the creative output and input of the director producing onscreen contribution.

722
01:28:35,500 --> 01:28:45,190
And this provides a reinterpretation of witch trials in those behind me and gender relations abroad, and a sharper focus on ancient Gaelic cosmology.

723
01:28:45,230 --> 01:28:48,940
Mythology and folklore are definitely given more of a foreground.

724
01:28:49,150 --> 01:28:55,720
Projects like this are really good for historians and me, the forces struggling for control of what the final product will look like.

725
01:28:55,750 --> 01:29:01,239
And it's hard for us to try and push the boundaries of discipline, but we have to acknowledge as faithful and healthy,

726
01:29:01,240 --> 01:29:07,420
the public has to flex different viewpoints, whether they're created fully or partially by academic historians.

727
01:29:07,510 --> 01:29:16,210
The final project that's not your research on screen as a core creation as historians, we don't actually is accurate on historical interpretation.

728
01:29:16,450 --> 01:29:19,210
That's what makes historiography so engaging.

729
01:29:19,390 --> 01:29:29,110
So why then should we expect people outside of academia to agree completely with us if we'd be healthy to not agree with ourselves?

730
01:29:29,620 --> 01:29:35,139
So my collaborative career publication came in the fall and the Hotel and National Project,

731
01:29:35,140 --> 01:29:42,160
which started 2018, and this new project, which is a play on something on project TV, it's a number of ways,

732
01:29:42,160 --> 01:29:48,399
not only because it's often collaborative and co-producing, but it's also really disciplinary and multidisciplinary,

733
01:29:48,400 --> 01:29:53,170
as led by myself and Dr. Victoria MACCALLUM when I was working on one before.

734
01:29:53,350 --> 01:29:59,799
And Victoria is from Cinematic Arts Ulster University and we work closely with co-investigators.

735
01:29:59,800 --> 01:30:07,930
So mostly academic staff at the Melvyn Jackson Supplement are Bright Coyle, who come from game design, cinematic arts, and they're active media music.

736
01:30:08,170 --> 01:30:13,690
They also work with academics in gender studies, namely with Keeley of University College Cork.

737
01:30:14,080 --> 01:30:20,800
It worked with US agents as well, and yoga and drama of media to deliver various aspects of the project.

738
01:30:20,900 --> 01:30:25,750
Interactive Media Students Designed and branded the project site digital talk app.

739
01:30:25,750 --> 01:30:31,600
You can see the landing page on the screen, and this was particularly rewarding for me and for, I think for Jason,

740
01:30:31,600 --> 01:30:36,280
who worked on it because he was from Alan McGee and he grew up with the folk tales

741
01:30:36,280 --> 01:30:39,880
of the McGee watches and these amazing photographs that are displayed on the site.

742
01:30:40,060 --> 01:30:45,370
I think this is a place on the Olympic landscape, and that's one of the pictures he took.

743
01:30:45,490 --> 01:30:51,040
So the project's main outputs are as follows a branded interactive digital toolkit website.

744
01:30:51,130 --> 01:30:56,940
I specifically designed choice driven series game, where the user takes the role of just the piece reacting to accusations.

745
01:30:57,360 --> 01:30:59,680
I call it a graphic novel which tells the story of the Galaxy,

746
01:30:59,740 --> 01:31:04,930
which is a virtual reality application where the users explores the story of the trial and experiences.

747
01:31:04,930 --> 01:31:06,060
What it is like to be bewitched.

748
01:31:06,070 --> 01:31:14,350
Accused of witchcraft in 1711 on a specially commissioned musical score, uses soundscapes to explore various aspects of the trial.

749
01:31:14,530 --> 01:31:15,909
So when we first started thinking of it,

750
01:31:15,910 --> 01:31:24,250
the project Victoria Hale and Elizabeth Knight defend the project aims thus to warm up the public to a neglected part of a social cultural history.

751
01:31:24,520 --> 01:31:29,410
Maybe this is increasingly rare. So in Northern Ireland maybe the public as she's what I think of as.

752
01:31:29,750 --> 01:31:35,850
We have gone by a lot of people 11 years ago because so many people are with our project who are doing things that they want to do.

753
01:31:35,880 --> 01:31:38,870
What's craft and I still help them and engage with that as well,

754
01:31:39,050 --> 01:31:44,570
but also to deepen public understanding about the challenges that make question and to make research findings,

755
01:31:44,570 --> 01:31:48,580
tools and sources more accessible to non-academic users for anything they want to do.

756
01:31:49,730 --> 01:31:54,500
Well, obviously they're copyrighted, but within certain parameters of access.

757
01:31:54,530 --> 01:32:02,959
So to explore and examine as well and of approaches to academic use of engagement and to shorten the distance between cultural spaces and visitors,

758
01:32:02,960 --> 01:32:07,640
an intangible cultural heritage such as our style, and to provide enhanced support,

759
01:32:07,640 --> 01:32:12,440
public and community ownership and engagement with these sorts of hidden histories on stories.

760
01:32:12,650 --> 01:32:22,760
So what's interactive media? As we said, we designed a branded patch to care, and this is where all the project hope will be managed and access.

761
01:32:23,030 --> 01:32:32,090
This is a work in progress but is accessible know via the web address on the screen and nobody work quite extensively during the summer.

762
01:32:32,450 --> 01:32:33,460
You know, I'm going to, you know,

763
01:32:33,830 --> 01:32:41,500
tease out some of the elements and talk about some of the opus and show how they lend themselves to the aims and objectives.

764
01:32:41,510 --> 01:32:45,950
So the first part is a history, and this is obviously one that I was at the beginning most comfortable with,

765
01:32:46,100 --> 01:32:49,910
and that allows users to navigate a story if they only view what's his name.

766
01:32:50,800 --> 01:32:56,900
And they can do this through scholarly articles, images, podcast maps, television, them, anything, features.

767
01:32:57,200 --> 01:33:01,610
And it's really useful, I think, to students and pupils and educational community groups.

768
01:33:01,820 --> 01:33:07,400
And it brings all the educational materials and an easily manageable and accessible way.

769
01:33:07,700 --> 01:33:13,399
They don't have to search through the Internet for them or or through hard copy the role there at the fingertips.

770
01:33:13,400 --> 01:33:20,750
And most importantly for me was the fact that I got an Impact Research award to have their documents digitised,

771
01:33:20,990 --> 01:33:24,830
and I'm going to use them and workshops and local communities and women's groups.

772
01:33:24,830 --> 01:33:28,219
But they're there for everybody to use. They're going to be transcribed.

773
01:33:28,220 --> 01:33:31,840
And we have possible photographs. The original documents are going to be there, too.

774
01:33:31,850 --> 01:33:35,600
And this is for the first thing. These are to be made available in one place.

775
01:33:36,050 --> 01:33:40,550
And they are Mikki which tailors and usually they are documented with regard to primary source material.

776
01:33:41,210 --> 01:33:48,800
There's contemporary reports from 1711 about the trials, a 32 page pamphlet in 1711, but not published until 1822.

777
01:33:48,890 --> 01:33:54,080
There's a five page letter detailing the trial by random as to who was at the trial was

778
01:33:54,080 --> 01:33:59,180
also a two page letter discussing the trial and the aftermath by another attendee,

779
01:33:59,180 --> 01:34:07,400
Samuel Mullen. You most importantly, the pre-trial depositions drawn up by justice, peace of the matter claimants are going to be given as well.

780
01:34:07,520 --> 01:34:17,749
No, I produced the original trial transcripts of another watch after around 1661, and Tony Clark and I probably see these nice historical studies,

781
01:34:17,750 --> 01:34:22,060
and I thought that that was another opportunity there that's sort of saying menopause.

782
01:34:22,190 --> 01:34:28,280
And as nearly finished, you should be out by the end of the summer. As a brand new graphic novel co-written by myself, Victoria McCall.

783
01:34:28,280 --> 01:34:36,889
I'm a graphic artist from the David Campbell. The graphic novel format was chosen in the Victoria Court with this idea and I leapt

784
01:34:36,890 --> 01:34:41,600
out of because I want graphic novels and comics and it was chosen as an open,

785
01:34:41,600 --> 01:34:47,510
flexible space and readers can move forward or it's awesome, diverse and as Victoria has put ourself,

786
01:34:47,750 --> 01:34:50,940
that's very form suggests Ashley Self is fluid,

787
01:34:51,040 --> 01:35:00,049
unstable and constructed and we decided that a visual verbal format would reach the reader's understanding of this power

788
01:35:00,050 --> 01:35:07,070
of Ireland's history and formula it and place the novel as loaded with haunting visuals from my own city at the time.

789
01:35:07,070 --> 01:35:11,790
In order to convincingly deliver the story on the targeted themes of gender, disempowerment,

790
01:35:11,840 --> 01:35:17,060
women and the power of belief, we all agreed that to be a quality product how to work well with any chosen medium.

791
01:35:17,360 --> 01:35:23,600
The graphic novel. We want to avoid all those comics it's produced for our community and our projects,

792
01:35:23,840 --> 01:35:30,350
which have slabs of text which drive the story basically, and this sacrifice style completely for content.

793
01:35:30,350 --> 01:35:37,040
You get the feeling what they've said is, here's my story. I watched it that we wanted a good balance of both.

794
01:35:37,400 --> 01:35:41,150
We want to combine visual storytelling with textual explication dialogue.

795
01:35:41,420 --> 01:35:48,110
The aim was to produce a good graphic novel, and I think most honest to do it was incredibly collaborative effort.

796
01:35:48,110 --> 01:35:51,739
We didn't say, Hey, David, here you go, enlisted us. We all wrote the story together.

797
01:35:51,740 --> 01:35:54,050
We all worked at this and we wrote the dialogue.

798
01:35:54,320 --> 01:36:02,170
And he brought a scowl as a comic book maker and a graphic designer and an illustrator and Victoria are an expertise in cinematic artful colour.

799
01:36:02,210 --> 01:36:06,800
Me, a historian, was about a piece about Lost Mary, so it's fairly cinematic as well.

800
01:36:07,100 --> 01:36:11,479
You can see honestly some examples that show that the complex process of writing

801
01:36:11,480 --> 01:36:15,650
this graphic novel I started with a storyline which I find really hard to study,

802
01:36:16,010 --> 01:36:19,669
the complexity of the style and the unlimited number of pages.

803
01:36:19,670 --> 01:36:26,390
As a historian, I was trying to maintain historical accuracy but condense and then complete in the storyline.

804
01:36:26,930 --> 01:36:29,690
But it's based on historical research. I mean, what really?

805
01:36:29,750 --> 01:36:37,580
Hard to make it truthful and realistic in terms of period detail and storyline as possible and so many the is taking shape from primary sources.

806
01:36:37,940 --> 01:36:44,780
But just like your work with filmmakers, you have to take a step bar and say this is a cultural product and this one right is not possessed,

807
01:36:44,780 --> 01:36:49,430
but it may be based on it and use a lot of it and use it the primary source documents.

808
01:36:49,640 --> 01:36:52,940
But there you go. And it's really hard to re-imagine the story yourself, however,

809
01:36:52,970 --> 01:36:59,690
when you're a historian who's talked about other career or still reimagined the trail and have done so in a dodgy way,

810
01:36:59,690 --> 01:37:02,630
is to back preconceived ideological political positions.

811
01:37:02,960 --> 01:37:09,410
But that's made me painfully aware of what it was portraying and what we were purging and whatnot of choices we took.

812
01:37:09,710 --> 01:37:17,120
So when writing the graphic novel, we had to decide on the themes and the tone and the point of view of taking storylines based on process.

813
01:37:17,120 --> 01:37:24,199
But it does open, as we said, that we had to change it, but we had to take a point of view and we took it on and we did that to challenge a popular

814
01:37:24,200 --> 01:37:28,519
view of what chance that I can be quite aware that there are people who are curious,

815
01:37:28,520 --> 01:37:34,460
hunted or prosecution which didn't really believe in what crossed it, just used as an excuse to target people to get rid of them.

816
01:37:34,940 --> 01:37:39,130
This was undoubtedly true in some cases. I mean, naughty, perhaps.

817
01:37:39,440 --> 01:37:45,530
Oh, it should not obscure the fact that many people in an period fight the majority or convention really of witchcraft,

818
01:37:45,530 --> 01:37:54,140
no matter how they can see that white Qadhafi or what it was under threat, which is pro magic, was harmful and beneficial, was real with them.

819
01:37:54,760 --> 01:38:00,379
And many studies of what's funny involving demonic possession, the dominion the monarch possessed.

820
01:38:00,380 --> 01:38:04,310
People were not authentically Satanists and some of them were.

821
01:38:04,650 --> 01:38:09,799
And where do you draw the line sometimes between simulated and simulated behaviour,

822
01:38:09,800 --> 01:38:17,720
between fake and real physical and emotional symptoms, and often it's really a body wrestling you can't even draw.

823
01:38:17,810 --> 01:38:24,049
So the point of view of the bar may be important, but we have to use as real and with that careful use of dialogue and exposition

824
01:38:24,050 --> 01:38:27,170
to provide the reader with often other explanations as to what happened,

825
01:38:27,530 --> 01:38:33,530
and then leave them to to say to unreliable Mary Dunbar, as a narrator was.

826
01:38:33,860 --> 01:38:40,579
And so after working out the basic story, storyboards and thumbnails and then character sketches and then pencil gossip pages,

827
01:38:40,580 --> 01:38:47,930
first us medium class, fatal, just polish dialogue, exposition, you know, and then we've got a final drop at least on that.

828
01:38:47,930 --> 01:38:53,780
It works more in the, the dialogue on the flattened and process and called images.

829
01:38:54,410 --> 01:39:01,940
So I saw that as an original score and I'll be produced by Ivan Malcolm and recorded by him and other musicians,

830
01:39:02,300 --> 01:39:08,540
and it'll be a stand alone project as orchestrating the noises associated with the What Scarf case.

831
01:39:08,690 --> 01:39:14,480
And he shows us once again how we can relate to the story in an often creative ways.

832
01:39:14,690 --> 01:39:21,320
And it features abstract film recordings from Alan McGee to imply that the landscape is active and wet and then observe observing.

833
01:39:21,680 --> 01:39:29,020
That's part of the project. There's those very play specific, intimately tied and inspired by the landscape in the full caché at the apex.

834
01:39:29,870 --> 01:39:39,739
And so finally, the next hope as a virtual reality application will be available through Oculus headsets, but will play through other words as well.

835
01:39:39,740 --> 01:39:41,480
We'll initially take it to people.

836
01:39:41,810 --> 01:39:49,680
We want to ensure an iconic focus museum and good working to have the first exhibition on witchcraft trial in Ireland next year and

837
01:39:49,680 --> 01:39:57,780
the hope to show this our make available that's out there but hopefully the end game is to have it freely available on VR app stores.

838
01:39:58,430 --> 01:40:03,740
That's the app draws on the research of Dr. Helen Jackson from Interactive Media Ulster University,

839
01:40:03,920 --> 01:40:11,180
and she walks and bring an intangible cultural heritage to wider audiences through air augmented reality and VR.

840
01:40:11,390 --> 01:40:20,360
And as Helen has argued, the project develops a technological led temporal experience that connects art to a sea of intangible cultural heritage.

841
01:40:20,690 --> 01:40:25,190
And we use this to promote new thinking in relation to user engagement and interaction.

842
01:40:25,580 --> 01:40:31,460
And the VR uses the historical research of this trial and the premise of document to create digital storytelling.

843
01:40:31,760 --> 01:40:38,150
And this is framed by a lot of that engage with themes of social marginalisation, dislocation and othering.

844
01:40:38,450 --> 01:40:39,590
As we said before,

845
01:40:39,830 --> 01:40:49,580
they only keep child as thus intangible cultural heritage and can be seen as so because there's very little by way of accessible bricks and mortar,

846
01:40:49,790 --> 01:40:58,759
nor Atos. And I don't agree with it all. Hartmut as inhabited as resided in and as an accessible on the cross and the

847
01:40:58,760 --> 01:41:03,140
prison where the women were incarcerated was demolished in the late 18th century.

848
01:41:03,410 --> 01:41:09,620
There are no landscape markers for this trial at the time of sea lanes on a boat and they're inaccurate.

849
01:41:09,950 --> 01:41:16,309
At Brisbane, Alan McGee and plans to draw up and erect a memorial garden to the convict in which his male McGhie

850
01:41:16,310 --> 01:41:21,710
were challenged and quashed at local coastal level for political reasons and religious reasons.

851
01:41:21,920 --> 01:41:29,240
So VR and not only allows users to remotely access this contested space, but provides a means of commemoration to.

852
01:41:29,620 --> 01:41:33,609
On Parlophone, D three Connect and I draws an expertise of local,

853
01:41:33,610 --> 01:41:39,810
technological and technology and animation companies and once more will aim to meet as professionals.

854
01:41:40,210 --> 01:41:41,980
And the latest drafts I can show you,

855
01:41:41,980 --> 01:41:50,469
these are the really good workshops and training sessions we want to disseminate best your knowledge in digital hands creation to support knowledge,

856
01:41:50,470 --> 01:41:56,020
transfer in higher education and further education and the digital heritage set so more broadly.

857
01:41:56,320 --> 01:42:03,520
So we're training the ceremony as well as a timely project during the rapidly changing technological landscape,

858
01:42:03,730 --> 01:42:10,959
heritage and cultural tourist management are looking to develop their use of digital technologies as a more sustainable future.

859
01:42:10,960 --> 01:42:15,670
And we are currently in a period as well where many countries, including Scotland and Spain,

860
01:42:15,790 --> 01:42:20,530
are rethinking how to commemorate and remember people persecuted and executed and watch trials.

861
01:42:21,370 --> 01:42:25,900
The VR comes to a parts, the first part as a factual training room.

862
01:42:26,050 --> 01:42:32,230
You can see that at the top what a user learns about the tiles and the pack of objects relating to them a watch,

863
01:42:32,230 --> 01:42:38,650
namely a second animated clips that teaches them to the history of the European watch on and the trial itself.

864
01:42:38,890 --> 01:42:43,959
The access occurs by picking up folk songs and putting them and to a model projector.

865
01:42:43,960 --> 01:42:50,680
The whole room has been 3D model by the developers. I scripted each of the short films spoken by actors,

866
01:42:50,680 --> 01:42:56,259
and these short films have been animated or well built in the summer by a leading animation company.

867
01:42:56,260 --> 01:42:59,559
And are these short films represent a more linear form of narrative,

868
01:42:59,560 --> 01:43:06,760
but use a control of what they play and when the play and their scripts have been made to allow this to happen.

869
01:43:07,570 --> 01:43:10,870
So what I'm going to show you, that's the Oculus headset on the last.

870
01:43:10,870 --> 01:43:14,620
What I'm going to show you here is not what's going to happen.

871
01:43:14,620 --> 01:43:20,290
This is actually just a draft. Think of a first draft of an article and it's just showing you the CD model.

872
01:43:20,290 --> 01:43:24,130
In this I'll show you interacting with the objects of the sounds that will come up.

873
01:43:24,310 --> 01:43:29,200
It's just showing you the room and it's showing you that when you're in this kind of training room,

874
01:43:29,560 --> 01:43:33,940
you will exit through the cotton and this will take you to the cliff edge.

875
01:43:33,940 --> 01:43:37,510
And Mickey and the old Rock and Stone all looking for his place.

876
01:43:37,630 --> 01:43:42,670
And you can see it there. There's no objection. But somewhere there, that's for sure, you've got about three months ahead of us.

877
01:43:43,540 --> 01:43:51,960
So this takes you to their Autumn Stone, where Folklore told me in our frame that one of the witches left claw marks I just dragged off the court,

878
01:43:51,970 --> 01:44:01,750
people avoided it and they in that it shows a site because of this folklore and because of the meaning embedded in it by the local community,

879
01:44:01,990 --> 01:44:05,830
it became a place of informal, local, almost dark heritage.

880
01:44:06,040 --> 01:44:10,870
So the Watchtower. So it was a perfect way to tell the story of what you do to the landscape.

881
01:44:11,140 --> 01:44:19,240
So when you read The Rock is stone and you don't see the make up of Santa Fe any subject to the child and once interacted with various consequences.

882
01:44:19,600 --> 01:44:27,160
This allows the user to experience what it feels like to be accused of being a witch and also appealing to watch themselves.

883
01:44:27,400 --> 01:44:32,010
And this will include visual effects, ambient sound and voice over recordings.

884
01:44:32,140 --> 01:44:35,290
These will be recorded next and produced by Melvyn.

885
01:44:35,290 --> 01:44:43,239
Many of the ambient sounds and actual sounds of the interaction that you pick up the glass jar or whatever have been recorded on,

886
01:44:43,240 --> 01:44:46,270
say, in the landscape and tie everything together.

887
01:44:46,930 --> 01:44:54,380
So for example, when you touch the Babel, you're presented with many game and you have to chime through the Lord's Prayer and the collect order.

888
01:44:54,400 --> 01:44:57,160
This is not gamification. Avoid a gamification.

889
01:44:57,160 --> 01:45:05,200
I went towards experiential on this, but that has every game and we chose this game in the last prayer because it was a test commentary on Mickey,

890
01:45:05,200 --> 01:45:11,000
which is to establish a goal and various obstacles are placed in your way to ensure that this is a good test.

891
01:45:11,020 --> 01:45:19,520
We wanted I want you to specifically to show the cultural and social obstacles that lots of women made to undertake this test laboured under.

892
01:45:19,570 --> 01:45:28,480
And once you feel you are placed in a darkness and you hear the noises of society to present life when these again produced and mixed by Melvin,

893
01:45:28,990 --> 01:45:34,630
for example, again, when you touch upon it, that is how Mate Empire actually became demonically possessed.

894
01:45:34,750 --> 01:45:38,280
You start to become demonic possession yourself and you see spectral images coming in.

895
01:45:38,310 --> 01:45:44,200
You levitate here, retching sounds and the rainbow, for example, it reflects accusations that gossip,

896
01:45:44,200 --> 01:45:50,560
which solidified reputations for witchcraft in local communities and is are in therapy and most cases from the source material.

897
01:45:50,800 --> 01:45:54,330
So by incorporating the children room for the experiential park,

898
01:45:54,490 --> 01:46:01,139
we are balanced and historical explanation of fact by national experience, an experience upon judgement to what it feels to be possessed.

899
01:46:01,140 --> 01:46:04,400
But let's make use of witchcraft again. It poses back to this point about the you know,

900
01:46:04,500 --> 01:46:08,440
the fact that people will believe in witchcraft must be an the shape their fears and fears

901
01:46:08,440 --> 01:46:12,579
and actions they are I think is a brilliant way to show what it was live in appeared.

902
01:46:12,580 --> 01:46:21,190
We are for witchcraft was a fact of life albeit one in the back then, but one that sometimes had to be negotiated and occasionally dealt with.

903
01:46:21,490 --> 01:46:28,630
So I know it and we've been working on a serious video game and this has the power to determine who in the local community are, what she's based on.

904
01:46:28,700 --> 01:46:35,150
Historical events and most of the time you take the role of dashing characters, but they're all approximate and the justice of peace.

905
01:46:35,420 --> 01:46:39,770
Who was the English common law system at that time? And Ireland and Ian Magee.

906
01:46:40,000 --> 01:46:47,090
And he was the one who looked at 1711, for example, said Clements, who produced the depositions on the website.

907
01:46:47,360 --> 01:46:51,680
So it takes you to a range of scenarios based on real prosecutions.

908
01:46:51,980 --> 01:46:57,610
But these are effective, but they are based on the harm that Ireland in the late 17th and 18th century.

909
01:46:57,630 --> 01:47:05,810
So players are required to send people accused of being a witch after trial or to set them free based on the evidence presented to them.

910
01:47:05,960 --> 01:47:10,360
We've developed systems that nudge players to make hard decisions they might

911
01:47:10,370 --> 01:47:15,379
not have otherwise made and to look at how social aspects of the thing fared.

912
01:47:15,380 --> 01:47:17,420
And in this dimension. And that's the session.

913
01:47:17,460 --> 01:47:23,990
Maintain social status and experience points around by achieving convictions but also penalised for sending the wrong person.

914
01:47:24,890 --> 01:47:32,390
Players are able to question people, read witness statements and inspect potentially incriminating evidence and then

915
01:47:32,390 --> 01:47:35,810
use the rules and laws to determine which people should stand trial or not.

916
01:47:36,200 --> 01:47:40,249
We had shared goals for the game. Make the player empathise with those being persecuted.

917
01:47:40,250 --> 01:47:44,180
Historical can say player choices should have consequences.

918
01:47:44,390 --> 01:47:49,790
If you don't have consequences, how does that work? Again, this was completely collaborative.

919
01:47:50,180 --> 01:47:54,620
Obviously developing and recording is done by people, not that sort of thing.

920
01:47:54,620 --> 01:47:58,880
But the initial concept was or was drafted by Victoria and we all work together.

921
01:47:59,150 --> 01:48:02,090
They have various scenarios and I worked on the watch.

922
01:48:02,450 --> 01:48:08,600
I was in particular the way we worked and all the decisions were made by Sabrina and by himself and Victoria.

923
01:48:08,810 --> 01:48:14,690
But all credit to the individual or they took the step to request that the trials and say are to be informed,

924
01:48:14,690 --> 01:48:17,930
to provide them the context, the boundaries of what the case would be.

925
01:48:18,290 --> 01:48:24,679
They wanted, they told us to take issue liberties with the content as possible, but to make it engaging for the player.

926
01:48:24,680 --> 01:48:30,080
And this is where it's hard to make a serious game as a game and as playable and you want to go back.

927
01:48:30,890 --> 01:48:33,170
So this is an early age after the game.

928
01:48:33,170 --> 01:48:40,240
Ignore the content message just fella and the work in the context will be a bit different and then remains to be finalised,

929
01:48:40,250 --> 01:48:45,020
but it just gives you a flavour of water or be the people come in you read the

930
01:48:45,030 --> 01:48:49,040
their possessions against the media have to they say you've got descriptors

931
01:48:49,040 --> 01:48:57,200
of them and those factors are going to influence your decision on whether they should influence your decision on who is accused of witchcraft.

932
01:48:57,740 --> 01:49:02,590
So there you have at the same time you each project as multifaceted, truly to support them.

933
01:49:02,670 --> 01:49:08,510
And I think another way to approach creative, collaborative public publication is let me in my limits as made me think about

934
01:49:08,510 --> 01:49:12,650
history in different ways is definitely be I take my views on public history.

935
01:49:12,740 --> 01:49:16,790
It's also made me think about how I should write history in the future.

936
01:49:17,620 --> 01:49:23,830
I always ask my parents, though I was raised by they playing, they kept messing about with VR, with comics.

937
01:49:23,840 --> 01:49:31,879
Watch all this. But I don't think I would I could have engaged with this process and the way adults are enjoyed it is so much.

938
01:49:31,880 --> 01:49:36,740
And for those want to get rid of humanities departments and you have actually time for just content.

939
01:49:37,160 --> 01:49:44,660
So as it is, you can have all the technology in the world, but you need content and you can have all the content in the world,

940
01:49:44,660 --> 01:49:48,170
but I think you need technology as well to disseminate it.

941
01:49:48,590 --> 01:49:54,260
So thank you very much for the lesson. I think we should now move on to Michael Austin's presentation.

942
01:49:54,470 --> 01:49:57,500
Michael Austin, fantastic cultural historian.

943
01:49:57,740 --> 01:50:08,630
He's written on Nature Spirits, who's worked on landscapes and shoes, also offered thoughts to the world's on witchcraft in Eastern Europe.

944
01:50:08,840 --> 01:50:18,230
Michael, thank you so much. Dan, it is a little ironic that this conference takes place in the place this limbo of zoom in cyberspace,

945
01:50:18,920 --> 01:50:22,430
but this might be appropriate, at least in the case of my paper,

946
01:50:22,760 --> 01:50:32,240
since it will be among my conclusions that magic depends not on a sense of place, but on displacement, a sense of being foreign to the landscape.

947
01:50:34,460 --> 01:50:43,100
But let me first and place myself. I join you from the ancestral lands of the coast Miwok Pomo and whacko indigenous peoples

948
01:50:43,850 --> 01:50:47,690
who have been stewarding and maintaining relationship on this land for millennia.

949
01:50:48,410 --> 01:50:53,240
I begin with this land acknowledgement not only because it is the right thing to do.

950
01:50:54,380 --> 01:51:02,540
Not only because it is the custom of my people. That is to say, American academics in the early 21st century to begin meanings in this way,

951
01:51:03,260 --> 01:51:08,240
but also to make a perhaps obvious theoretical point the places that we live and work.

952
01:51:08,450 --> 01:51:14,540
If we are not. And so ourselves, indigenous have prior inhabitants, prior owners.

953
01:51:15,690 --> 01:51:23,970
Subtler economies, extractive economies, imperial economies, modern economies depend on the displacement of those owners,

954
01:51:24,750 --> 01:51:29,310
on evicting the landlords and denying those landlords their claims to the land and its care.

955
01:51:30,030 --> 01:51:36,420
This is true everywhere in the Americas and the other former colonies of Europe, but also in Europe itself,

956
01:51:37,350 --> 01:51:42,810
where modernity emerged concomitantly with what Marxists used to call primitive accumulation,

957
01:51:43,560 --> 01:51:51,210
the expropriation of Commonwealth forests, meadows streams which had previously been held in common by the people.

958
01:51:52,200 --> 01:51:56,040
The foundational philosophical justification of extractive private property.

959
01:51:56,460 --> 01:52:03,630
John Locke's second treatise on government from 1692 begins with an imagined situation of pure commonwealths,

960
01:52:04,320 --> 01:52:10,560
everything owned by everybody, or at least by every man, and thus, in a certain sense, by nobody.

961
01:52:11,070 --> 01:52:19,260
God that, Locke asserts, has given the world to men in common such that the Earth and all inferior creatures be common to all men,

962
01:52:19,920 --> 01:52:26,340
at least until some men, through their diligent labour, crafty trade and above all inheritance,

963
01:52:26,850 --> 01:52:31,860
come down most of the land, and with it the right to exploit those who had lost their tenure.

964
01:52:32,870 --> 01:52:33,290
Elsewhere.

965
01:52:33,290 --> 01:52:42,940
In the same text, Lott claims that, quote, In the beginning, all the world was America, which means that all the world, including Europe, was once,

966
01:52:42,950 --> 01:52:48,590
as he inaccurately and tendentious the understands America to be in his own time thinly populated,

967
01:52:49,100 --> 01:52:57,320
underused, virgin wild not yet owned open to civilised extractive exploitation.

968
01:52:57,980 --> 01:53:01,970
So far, so old hat. Surely we already know all of this.

969
01:53:02,360 --> 01:53:05,630
And what does any of this have to do with magic in the sense of place?

970
01:53:06,350 --> 01:53:09,950
Here, let me make the first of several very large claims.

971
01:53:10,310 --> 01:53:18,020
There are no not yet owned landscapes such as like mountains, and there never have been cross-culturally.

972
01:53:18,020 --> 01:53:24,290
And through most of human history, the landscape has been owned not just by indigenous folk or commoners,

973
01:53:24,920 --> 01:53:28,460
but by what we would now call fairies, nature or spirits.

974
01:53:28,710 --> 01:53:33,290
Guinea like preternatural prior inhabitants, prior owners.

975
01:53:33,620 --> 01:53:42,380
Locke begins his account of private property with an individual man alone in the forest, mixing his labour with nature by taking nuts from a tree.

976
01:53:42,680 --> 01:53:48,290
True, Locke says, if he wastes these nuts, he acts illegitimately offending God.

977
01:53:48,660 --> 01:53:56,690
But compare Locke's imagined scene to another hypothetical scenario, as told by people of the Madame Lu culture to the anthropologist Simon Harris.

978
01:53:56,870 --> 01:54:04,550
But supposing that a man cut down an breadfruit tree for its fruits, or that he harvested and threw the unripe fruit on the grounds,

979
01:54:04,730 --> 01:54:10,100
the fathers would see this and be angry, saying to themselves, Why has he damaged the tree?

980
01:54:10,130 --> 01:54:16,520
It is not just a tree. It is a man. It has a name, a father, a mother and a mother's brother.

981
01:54:16,520 --> 01:54:22,580
And the fruits are his children. The fathers will call the secret name of the tree and tell it to stop bearing.

982
01:54:22,940 --> 01:54:27,950
Whereas Locke's man alone in the forest has only to worry about offending his faraway God in heaven.

983
01:54:28,430 --> 01:54:33,710
An analogous man emblem man worries about offending the tree itself and its owners.

984
01:54:34,010 --> 01:54:39,590
The quote fathers who look after it. Above all, the man and woman is not alone in the forest.

985
01:54:40,220 --> 01:54:47,000
Could never possibly be alone in the forest. A subject among objects in Marshall Sahlins terms.

986
01:54:47,030 --> 01:54:53,090
Such a person's relations to the world like that of most people in most places throughout most of history,

987
01:54:53,810 --> 01:55:00,050
was, quote, largely one of person to person otherwise put, rather than a sense of objectivity.

988
01:55:00,770 --> 01:55:04,580
Such a person relates to the world in a condition of intersubjective beauty.

989
01:55:05,430 --> 01:55:08,150
Max Weber's still useful, if much contested phrase.

990
01:55:08,690 --> 01:55:15,980
Such a person lives in an enchanted world, which is to say, a world inhabited by, owned by other than human subjects.

991
01:55:16,550 --> 01:55:20,780
And just as extractive exploitation requires the expropriation of human owners.

992
01:55:20,870 --> 01:55:25,160
Even more so, it rests on the expropriation of these other than human landlords,

993
01:55:25,700 --> 01:55:32,120
at least ever since till Dimension Enkidu fought the monster whom baba in order to steal cedar beans from his forests,

994
01:55:32,330 --> 01:55:39,290
with which to build the Great Temple of Europe. Imperial economies have required such expropriation from preternatural beings.

995
01:55:39,530 --> 01:55:44,420
So far I am saying nothing really new, nor is my reference to Gilgamesh.

996
01:55:44,510 --> 01:55:50,180
Hardly a modern man should make plain. Am I really talking about modernity or capitalism?

997
01:55:50,450 --> 01:55:55,709
It's been more than 70 years since Merchant Elliott claims that archaic religions are characterised by

998
01:55:55,710 --> 01:56:01,400
a domestication of the wild landscape as narrated in cosmic ionic battles between Gods and monsters,

999
01:56:01,670 --> 01:56:08,450
ram against Ravana, Marduk against TMA, suits against the Titans, Yahweh against Leviathan.

1000
01:56:08,690 --> 01:56:14,899
And it's been more than 50 years since Jonathan dismissed his star sized Elliot as claims locating such combat

1001
01:56:14,900 --> 01:56:21,500
myths in a topology of locative religions characteristic above all of city dwellers and early empires.

1002
01:56:22,130 --> 01:56:28,340
Extractive economy is certainly economies of considerable remove from the reciprocal intersex subjectivity,

1003
01:56:28,340 --> 01:56:33,500
typical of animist relations to nature, but not yet settler onto economies.

1004
01:56:33,740 --> 01:56:38,120
And as Jane Snyder notes in her foundational, provocative, out of date,

1005
01:56:38,270 --> 01:56:43,999
timely essay Spirits in the Spirit of capitalism, in such cosmology of good spirits,

1006
01:56:44,000 --> 01:56:49,430
fighting evil spirits of gods and monsters for the parameters of equity consciousness,

1007
01:56:49,580 --> 01:56:54,590
typical of indigenous relations to nature are not necessarily broken, only stretched.

1008
01:56:55,040 --> 01:56:58,940
Modernity is the condition of such parameters having indeed been broken.

1009
01:56:59,870 --> 01:57:05,749
In what follows, I help to consider Schneider's central claim that capitalism dependent on the eviction of

1010
01:57:05,750 --> 01:57:10,790
preternatural prior owners who had upheld and maintained peasant economies of reciprocity,

1011
01:57:11,120 --> 01:57:13,729
equity and stewardship. For the most part,

1012
01:57:13,730 --> 01:57:20,360
I will be advocating return to Schneider's large claim above all her central claim following Lyn way the Christianity

1013
01:57:20,360 --> 01:57:26,840
exorcise the spirits from the land and quote made possible a mood of indifference to the feeling of natural objects.

1014
01:57:26,930 --> 01:57:32,390
I hope to read popularise this framework for thinking about the relations between reformation, the exploitation.

1015
01:57:32,460 --> 01:57:39,690
The nature and the expulsion are encompassed or naturalisation of various societies seeking to break ties with the past,

1016
01:57:40,020 --> 01:57:41,610
to feel free to treat one another,

1017
01:57:41,610 --> 01:57:48,480
and the natural world instrumentally have simultaneously sought to get rid of fairies which uphold and enforce relations of care.

1018
01:57:49,110 --> 01:57:53,040
Reciprocally, recent local movements of resistance to globalising,

1019
01:57:53,040 --> 01:57:59,190
modern environmental exploitation have found in the fairies a potent idiom for articulating their concerns.

1020
01:58:00,230 --> 01:58:03,740
Universalising generations are always dangerous.

1021
01:58:04,280 --> 01:58:08,569
So let me make a few. In a vast and diverse range of situations,

1022
01:58:08,570 --> 01:58:14,899
either pre-Christian or free reformed people have conceptualised their landscapes and its resources as owned,

1023
01:58:14,900 --> 01:58:19,160
governed or guarded by beings already in place before the arrival of humans.

1024
01:58:19,370 --> 01:58:25,940
When needed, go back 4000 years to Babar and Gilgamesh to argue that such ownership of the natural world by spirits.

1025
01:58:26,210 --> 01:58:31,520
What I have been calling fairies is extremely widespread for the white people of Papua New Guinea.

1026
01:58:31,760 --> 01:58:38,360
Spirit crocodiles predate people in the land. People farmed relations of reciprocity with these spirits as they colonised the land.

1027
01:58:38,570 --> 01:58:42,380
Relations which imposed limits on human exploitation.

1028
01:58:42,890 --> 01:58:50,210
For Hesiod in ancient Greece, nature spirits such as cedars and Dryads are the ghosts or phantoms of the men of the Golden Age.

1029
01:58:50,510 --> 01:58:52,250
Later, Ovid takes up this theme.

1030
01:58:53,030 --> 01:59:02,750
This gave the wild lands to quote rustic powers the nymphs, the Fons and Satyrs and sultans of the hills in 20th century Highland Sulawesi.

1031
01:59:02,780 --> 01:59:07,280
The play on the forests and humans use these resources on with their permission.

1032
01:59:07,640 --> 01:59:14,420
Medieval Norse colonisers of Iceland understood that land to already be populated by nature spirits land faster.

1033
01:59:15,020 --> 01:59:21,620
These are perpetuated by offerings of food left under a flat stone reciprocated with fortune in farming the land.

1034
01:59:21,620 --> 01:59:28,010
The people of Honduras traditionally understood water resources and other features of the landscape to be owned by the analyst.

1035
01:59:28,130 --> 01:59:33,710
The latter, a generous but easily annoyed spirits punished with failed crops, are bad luck in the hunt.

1036
01:59:34,160 --> 01:59:41,090
Those who take too much or otherwise disrespect Irish fairy tradition rests on early medieval myths of the imperfect,

1037
01:59:41,090 --> 01:59:44,450
incomplete conquest by humans of a pre-existing race.

1038
01:59:44,840 --> 01:59:49,100
But to have that done, and who retreat underground to become the Shea,

1039
01:59:49,400 --> 01:59:54,380
the people of the Hollow Hills among the river peasants of the lower Amazon in the 21st century.

1040
01:59:54,710 --> 01:59:59,720
The freshwater dolphin acts as a fairy like intermediary between the enchanted and the visible world,

1041
01:59:59,930 --> 02:00:05,930
reminding the people of the river that they do not own the environment, nor are they the dominant party.

1042
02:00:06,110 --> 02:00:09,410
According to the 17th century Scottish fairy theorist Robert Kirk.

1043
02:00:09,440 --> 02:00:16,910
The fairies were primaeval inhabitants of Scotland for the prince of whose furrows do yet remain to be seen on the shoulders of very high heels,

1044
02:00:17,150 --> 02:00:25,639
which was done when the champagne ground was waiting for us and returning once more to modern times and to Papua New Guinea for the common people.

1045
02:00:25,640 --> 02:00:34,250
Spirits possessed for many things cliffs, large bodies of water, large trees, domestic pens, certain swamps and some mountains.

1046
02:00:34,970 --> 02:00:42,980
One could make similar claims about the legacy of the Russian forests, the workers of the Andes, the them as well as Pyrenean France.

1047
02:00:43,400 --> 02:00:49,850
Although these beings vary widely in their ascribed appearances, powers, behaviours and attitudes towards humans.

1048
02:00:50,180 --> 02:00:57,500
They are united as prior owners of natural resources, reminding people that, as Joel Robin says about Roman myths,

1049
02:00:57,890 --> 02:01:03,620
quote, The institution of ownership predates human culture and is thus part of nature.

1050
02:01:04,310 --> 02:01:12,700
Human claims on nature come only later, and for this reason are weaker than spiritual ones for labour.

1051
02:01:12,740 --> 02:01:20,569
Disenchantment is, above all, an epistemological disposition or presumptive attitude, but that there are no mysterious,

1052
02:01:20,570 --> 02:01:26,630
incalculable forces that come into play, but rather that one can in principle, master all things by calculation.

1053
02:01:27,080 --> 02:01:33,320
The disenchanted world is a world in which all techniques can in principle be mastered through methodological and disciplined inquiry.

1054
02:01:33,560 --> 02:01:36,650
Disenchantment is primarily an aspect of science,

1055
02:01:37,460 --> 02:01:45,020
but disenchantment can also signal a practical rather than an epistemological attitude having to do with relations to the world and its agents.

1056
02:01:45,620 --> 02:01:50,120
As Schneider emphasised in spirits, in the spirit of capitalism three decades ago,

1057
02:01:50,420 --> 02:01:57,079
disenchantment can apply a move from reciprocal to rationalised relations between people and between people

1058
02:01:57,080 --> 02:02:02,950
and nature for ambitious and somewhat speculative reconstruction of European peasant ontology suggests that,

1059
02:02:02,960 --> 02:02:08,660
quote, beliefs in Earth, spirits and spirits of the dead betray a philosophical concern with the cosmos,

1060
02:02:08,930 --> 02:02:17,990
its forces for good and evil and with equity, the reciprocity of give and take in the spiritual as well as actual social relations.

1061
02:02:18,590 --> 02:02:26,330
In particular, the animus emphasis on delicately balanced relations in constant need of maintenance supports an ethic of hospitality,

1062
02:02:26,930 --> 02:02:30,920
fulfilment of obligations, and the provision of loans without interest.

1063
02:02:31,220 --> 02:02:36,410
Good fortune is fraught with the danger that it may be undeserved or have been gained at the cost of others,

1064
02:02:36,410 --> 02:02:40,760
human or preternatural, others who may seek just vengeance.

1065
02:02:41,360 --> 02:02:48,530
This worry encourages an ethic of restraint and a fear of overstepping legitimate bounds or taking more than one's fair share.

1066
02:02:49,100 --> 02:02:55,580
Schneider did not suggest that participants in such a material and spiritual economy are empathetic or humanitarian,

1067
02:02:55,730 --> 02:02:59,420
only that, to quote, we see them looking over their shoulders as.

1068
02:02:59,540 --> 02:03:07,610
Seek health and good fortune, honour and possessions for themselves and their families, for it is important to conciliate those who are left behind.

1069
02:03:08,180 --> 02:03:17,050
The undoing of this equitable social modality is facilitated by disenchantment, as Snyder sums up, an ethical system in which equity is paramount,

1070
02:03:17,060 --> 02:03:19,970
induces caution in the exploitation of natural resources,

1071
02:03:20,120 --> 02:03:27,590
and makes it difficult to conceptualise labour except the labour of outsiders or slaves as free of constraints against dislocation.

1072
02:03:27,890 --> 02:03:35,720
By contrast, the ethical systems of the Salvationists, religions, Christianity above all, allow for circumventing these constraints.

1073
02:03:36,530 --> 02:03:43,310
Schneider understands disenchantment to be primarily a top down phenomenon, a movement created by the elites.

1074
02:03:43,670 --> 02:03:49,100
And she locates it as the developer and the has have amongst others in the reformations.

1075
02:03:49,730 --> 02:03:58,400
I should like to suggest that disenchantment is less a specific event, or as of a specific historical moments, the reformation, enlightenment,

1076
02:03:58,850 --> 02:04:07,850
global capital than it is an always available, sometimes intentional move, a motivated reorientation to the world and to its inhabitants.

1077
02:04:08,240 --> 02:04:14,570
I'd like to supply a few examples from several periods and places to get a feel for what such disenchantment entails.

1078
02:04:15,560 --> 02:04:25,100
First, in a brilliant but unpublished essay, the scholar Rebecca Sheldon traces what she calls an alternative demonic motif in early Christianity.

1079
02:04:25,610 --> 02:04:30,050
Instead of a central concern for individual salvation and avoidance of sin,

1080
02:04:30,320 --> 02:04:35,510
this alternative demonic motif focuses on making space for a civilisation in,

1081
02:04:35,510 --> 02:04:41,030
quote, a world crowded with humans and other semi spiritual beings, each with their own territories and rates.

1082
02:04:41,690 --> 02:04:47,419
The Christian rejection of these beings, rights and territories and their consequent exorcism of the landscape was considered by

1083
02:04:47,420 --> 02:04:52,370
many contemporaries to be an essential or even defining aspect of christianisation.

1084
02:04:52,760 --> 02:04:59,960
Sheldon masterfully reconceptualize as many early church fathers such as Theodora of Sikkim or Anthony of Egypt as,

1085
02:04:59,970 --> 02:05:06,500
quote, Christian champions of human colonisation, exorcising demons not from sinning Christian bodies,

1086
02:05:07,010 --> 02:05:08,480
but from the landscape itself,

1087
02:05:08,960 --> 02:05:16,820
of which they are natives chasing demons into caves and tombs and sealing these up so that humans can exploit the landscape in peace.

1088
02:05:17,300 --> 02:05:24,740
Another example from Western Europe about a thousand years ago when Richard of Worms railed and his decree against trees consecrated

1089
02:05:24,740 --> 02:05:31,100
to demons that the people worshipped in which they venerate to such a degree that they do not dare to cut off a branch or twig.

1090
02:05:31,760 --> 02:05:36,830
Such trees, Richard says, must be rooted out and burned a few hundred years later.

1091
02:05:37,310 --> 02:05:43,850
STEFAN The Bible attempted to eradicate what he understood to be the peasant worship of demons at such a forest grove,

1092
02:05:44,120 --> 02:05:48,290
unofficially consecrated to the Greyhound, saying for protector of children.

1093
02:05:49,220 --> 02:05:53,480
Stefan was, needless to say, neither a Protestant nor a capitalist.

1094
02:05:53,780 --> 02:05:59,719
But he did seek, by cutting them down the grove to exercise a network of reciprocal relations of people to

1095
02:05:59,720 --> 02:06:04,190
places and to each other and to fairies whom they feared but with whom they could negotiate.

1096
02:06:04,610 --> 02:06:10,610
He sought to replace horizontal relations of reciprocity with a single vertical relationship of submission to God.

1097
02:06:11,210 --> 02:06:15,740
This is not a move from religion to the secular Celeste from paganism to Christianity.

1098
02:06:16,070 --> 02:06:22,100
It is a move, however, or at least an attempt to move toward disenchantment in Christian theological terms.

1099
02:06:22,130 --> 02:06:28,580
Stefan emptied out the preternatural realm, exorcising the fairies and leaving only God's supernatural power in their place.

1100
02:06:28,850 --> 02:06:37,190
Not incidentally, opening the forest for exploitation third in the late 20th and early 21st century, when they were common people,

1101
02:06:37,190 --> 02:06:42,079
as Papua New Guinea became very excited to get rid of their fairies to the mortal,

1102
02:06:42,080 --> 02:06:48,680
they're now reconceptualize as Christian devils and at least theoretically banished permanently to [INAUDIBLE].

1103
02:06:49,400 --> 02:06:55,280
In the traditional cosmology, the Montebello or forest spirits owned the forests and human beings, hunted,

1104
02:06:55,280 --> 02:06:59,570
gathered gardens and collected timber in such forests only in limited ways,

1105
02:06:59,990 --> 02:07:04,340
accompanied by negotiations with these spirits and respect for their taboos.

1106
02:07:04,880 --> 02:07:12,860
Now, however, European Pentecostal Christianity teaches, quote that God owns everything and has given the forest to human beings for exploitation.

1107
02:07:13,010 --> 02:07:15,260
A literal return of Locke's state of nature,

1108
02:07:15,620 --> 02:07:23,780
freed from the need for reciprocity with them to build their Atman hope to take their place in the modern world by clear cutting the forest for cash,

1109
02:07:24,230 --> 02:07:28,550
or even better, by creating an open mind to exploit the mineral wealth beneath the soil.

1110
02:07:28,910 --> 02:07:34,450
Disenchanted forests in the land are open for business. Similar examples can be multiplied.

1111
02:07:34,460 --> 02:07:41,320
But let me add just one more. In Niger, proving that Christianity has no monopoly on the phenomena here traced.

1112
02:07:41,900 --> 02:07:46,610
Muslim reformists purification efforts can be described as having encouraged

1113
02:07:46,610 --> 02:07:51,589
people to see the landscape as an inert backdrop against which human agency,

1114
02:07:51,590 --> 02:07:59,140
with God's support, can be deployed. Above all, this means that trees the homes of Djinn can now be cut down with an.

1115
02:07:59,220 --> 02:08:02,160
Unity allowing for rapid deforestation.

1116
02:08:03,380 --> 02:08:10,040
In response to such disenchantment, one might place the moves towards re enchantment initiated by the romantic movement,

1117
02:08:10,220 --> 02:08:15,590
by poets who reacted to the demonic mills of industrialising Europe by looking back nostalgically,

1118
02:08:15,590 --> 02:08:24,470
albeit from a safe distance on a nymph haunted past and spoilt by, in Kate's phrase called philosophy, which emptied the haunted air and gnomic mind.

1119
02:08:25,370 --> 02:08:30,320
And one might think of contemporary modern pagans who, as Sabina, Mahler, Yoko has shown,

1120
02:08:30,560 --> 02:08:39,020
have returned to fairies and goblins to articulate their desire to reconnect to a natural world they feel again with nostalgia to have been lost.

1121
02:08:39,650 --> 02:08:44,750
But as Mahler Yoko has also shown, modern pagan interaction with fairies is domesticated.

1122
02:08:45,050 --> 02:08:52,040
Even disenchanted pagans today. Feel free to interact with these beings because they are tame, posing no real danger.

1123
02:08:52,730 --> 02:08:59,090
So instead, I should like to invoke some examples from pupils whose relations with fairy like beings remain alive and real,

1124
02:08:59,330 --> 02:09:03,260
or at least real enough to be used descriptively in ecological resistance.

1125
02:09:04,130 --> 02:09:09,440
As recently as 1959, Irish workers refused to lay a motorway through a fairy hawthorn tree.

1126
02:09:09,710 --> 02:09:13,130
The road had to be rerouted in respect to local opposition.

1127
02:09:13,760 --> 02:09:17,510
The same has happened several times in 20th and 21st century Iceland.

1128
02:09:17,780 --> 02:09:24,740
Most recently in 2013, when environmental protesters invoked worries over the habitat of the Hold the folk to block a new highway.

1129
02:09:25,310 --> 02:09:29,660
Nearly a thousand years after Brigitte of worms complained of trees concentrated to demons.

1130
02:09:30,230 --> 02:09:38,060
Such trees still stand in Europe. Their taboos still intact, at least rhetorically, at least as marshalled by polemical political debate.

1131
02:09:38,360 --> 02:09:43,100
The landscapes of Ireland and Iceland are thus not yet to this day, entirely disenchanted.

1132
02:09:43,370 --> 02:09:51,710
They contain places favoured by the fairies and the special folly marked us unavailable for rationalised economic exploitation.

1133
02:09:52,280 --> 02:09:56,659
Birches head of fairy groves that they must be rooted out and burns a strategy of

1134
02:09:56,660 --> 02:10:01,220
power encounters still employed by 21st century Christian missionaries in Melanesia.

1135
02:10:01,760 --> 02:10:10,460
But the rhetorical potential of Fairy Grove's remains polyvalent ready to be redeployed in discourses of nostalgia or them after conversion,

1136
02:10:10,970 --> 02:10:17,660
after freeing themselves from the need to negotiate with respect the Eastern spirits after in consequence,

1137
02:10:17,900 --> 02:10:22,150
their once taboo forests had been clear cut by foreign loggers. The castle.

1138
02:10:22,150 --> 02:10:26,630
The people of Papua New Guinea look back with nostalgia to their pre-Christian animism.

1139
02:10:26,990 --> 02:10:33,440
In a devastated landscape, they seek to return to the fragile but productive rapprochement with the forests and its spirits,

1140
02:10:33,830 --> 02:10:36,170
which had characterised their previous cosmology.

1141
02:10:36,650 --> 02:10:42,230
Like Icelandic suburban environmentalists half ironically invoking the hold of folk to stop runaway development,

1142
02:10:42,320 --> 02:10:46,580
the castle are turning back toward the conflict's dangers of an enchanted world

1143
02:10:46,580 --> 02:10:50,720
in preference to the terrifyingly simple logic of modern instrumental ism.

1144
02:10:51,320 --> 02:10:58,670
Freedom from the Fairies carries with it a new subjugation to the now freed forces of capital to Weber's parentage.

1145
02:10:59,000 --> 02:11:06,170
But as the Icelandic pyrenean and castaway examples suggest, a return to enchantment might remain possible and have real effects.

1146
02:11:06,560 --> 02:11:08,780
Nostalgia, as Daphne Berdahl insists,

1147
02:11:09,440 --> 02:11:17,600
is about the production of a present rather than the reproduction of a past as recent nostalgia as have made plain,

1148
02:11:17,930 --> 02:11:21,230
I think, for example, of the attempt to make America great again.

1149
02:11:21,500 --> 02:11:23,420
Nostalgia can be terribly dangerous,

1150
02:11:23,810 --> 02:11:30,500
but some nostalgia can sometimes motivate good relations with the good neighbours and thus with the landscape itself.

1151
02:11:31,340 --> 02:11:42,350
Thank you. Let's launch with Andrew Kass, not the world expert on September tape and a fantastically determined, thoughtful folio scholar.

1152
02:11:42,500 --> 02:11:46,460
Many thanks to you, Professor Fergus, for organising this wonderful workshop.

1153
02:11:46,850 --> 02:11:51,290
A talk today is entitled Holy Days in Times of Pestilence.

1154
02:11:51,650 --> 02:11:55,370
Santa muerte de the New US Plague Saint. Across the world.

1155
02:11:55,370 --> 02:11:58,730
As of early 2020, many countries announced a lockdown.

1156
02:11:59,000 --> 02:12:02,390
Some even declaring a state of emergency due to coronavirus.

1157
02:12:02,660 --> 02:12:07,880
Citizens in most countries across the globe have been encouraged to maintain social distancing,

1158
02:12:08,210 --> 02:12:14,450
namely to keep two metres space between themselves and people other than those within their households at all times.

1159
02:12:14,870 --> 02:12:17,929
They have also been ordered to stay home and in some countries,

1160
02:12:17,930 --> 02:12:23,060
businesses other than those considered essential, have been instructed to close their doors.

1161
02:12:23,390 --> 02:12:28,610
These and other measures have been taken as governments and citizens seek to quell the virus's.

1162
02:12:29,450 --> 02:12:33,350
Although effective somewhat effective in preventing widespread contagion,

1163
02:12:33,740 --> 02:12:38,540
such actions have severely impacted the economies and the livelihoods of many.

1164
02:12:39,170 --> 02:12:42,260
All living beings, of course, must inevitably perish.

1165
02:12:42,560 --> 02:12:49,580
Nevertheless, across the ages, human beings have seldom accepted their mortality, nor that of their loved ones.

1166
02:12:49,910 --> 02:12:56,270
And religion has long served as a means to seek to avoid disease and death or to come to terms with it,

1167
02:12:56,510 --> 02:13:00,260
whether in Mexico, Brazil or elsewhere in Latin America.

1168
02:13:00,800 --> 02:13:03,580
One of Jesus's principal roles was. Healer.

1169
02:13:03,850 --> 02:13:11,920
One could even term him a shaman, as Crawford has positing that his main roles were curing, mediating and prophecy.

1170
02:13:12,490 --> 02:13:17,830
This paper stresses the importance of looking at religion in times of pandemic as a coping mechanism.

1171
02:13:18,220 --> 02:13:23,350
Additionally, focusing on Santa muerte day at the Saint of Death and Times of Coronavirus,

1172
02:13:23,650 --> 02:13:30,490
it demonstrates that even death as a perceived supernatural power can heal and prolong life.

1173
02:13:31,240 --> 02:13:36,310
This is an ancient idea, but one that has received scant recent academic attention.

1174
02:13:36,940 --> 02:13:44,050
Furthermore, the idea has often been at odds with those from within Christian traditions for whom death is about finality.

1175
02:13:44,470 --> 02:13:52,600
Nevertheless, in Mesoamerica, the idea of death as a rejected tribe of life is ancient in Mexico.

1176
02:13:52,900 --> 02:14:00,220
Many pre-Hispanic death deities, although also symbolising the realms of the underworld or acting as psychopaths,

1177
02:14:00,370 --> 02:14:05,220
were proportionate or appears to delay death and even bring sanitation.

1178
02:14:05,890 --> 02:14:10,840
Push was a mayan death deity found in the choruses associated with Pestilence.

1179
02:14:12,000 --> 02:14:15,830
In pre-Columbian times in Death visited a mayan household.

1180
02:14:15,840 --> 02:14:20,160
It was believed that whaling would prevent a push from taking their soul.

1181
02:14:20,730 --> 02:14:29,129
Centuries later, death is still being perpetuated for protection healing from COVID 19, this time in the form of Santa muerte.

1182
02:14:29,130 --> 02:14:33,150
De a modern day female folk saint of death.

1183
02:14:33,690 --> 02:14:40,350
In a country where the state does not have a lid on the plague of narco violence, let alone the coronavirus pandemic,

1184
02:14:41,010 --> 02:14:47,100
those who worry about falling ill have few options but to turn to death for life.

1185
02:14:47,730 --> 02:14:57,180
I think the last figure I've seen is there have been 600,000 coronavirus deaths in Mexico as purveyors

1186
02:14:57,180 --> 02:15:02,399
of religious paraphernalia have been quick to respond to the robust new market for Santa marta,

1187
02:15:02,400 --> 02:15:07,590
prayer cards and candles that feature petitions of protection against COVID 19.

1188
02:15:07,920 --> 02:15:11,880
We considered death as doctor in these tumultuous times.

1189
02:15:12,240 --> 02:15:17,700
We begin by describing Santa muerte, these attributes, after which we consider her origins.

1190
02:15:18,030 --> 02:15:27,390
We argue that they derive not only from pre-Hispanic Santa ontology, but also hail from the dark days, the Black Death and 14th century Europe.

1191
02:15:27,900 --> 02:15:33,750
Without such an understanding of not only her European, but also her indigenous origins,

1192
02:15:34,050 --> 02:15:38,460
the duality of her powers of life and death cannot be comprehended.

1193
02:15:39,090 --> 02:15:42,390
We then outline praxis and belief in devotion to death.

1194
02:15:42,780 --> 02:15:49,890
In turn, ethnographic evidence is proffered detailing Santa muerte his role in the coronavirus pandemic.

1195
02:15:50,310 --> 02:15:56,790
This underscores not only her role as a holy healer, countering claims she is merely a narco saint,

1196
02:15:57,150 --> 02:16:05,100
but also attests to the saints plasticity and adapting to their the tall weather in the form of a silver pendant,

1197
02:16:05,100 --> 02:16:09,450
a plaster statue or a votive candle or a gold medallion.

1198
02:16:09,630 --> 02:16:14,250
Santa More Day is always nearly represented as a grim repress.

1199
02:16:14,550 --> 02:16:21,930
She has a skull instead of a fleshy face, as garbed in a long gown and wields a large sign in her left hand.

1200
02:16:22,410 --> 02:16:25,500
The name Santa muerte de reveals her identity.

1201
02:16:25,710 --> 02:16:26,670
Y Day, of course,

1202
02:16:26,670 --> 02:16:36,360
means death in Spanish and sanitised reference in both Her Holiness and her role as saint in their rituals such as the rosary of Santa muerte.

1203
02:16:36,360 --> 02:16:44,490
The devotees often call her Santi Mama Day, which literally translates as most holy death in English.

1204
02:16:44,580 --> 02:16:49,140
She is usually referred to either as Saint Death or Holy Death.

1205
02:16:50,160 --> 02:16:55,830
Santa muerte is a folk song unlike Catholic Saints, who have been canonised by the church.

1206
02:16:56,250 --> 02:17:01,320
Folk saints are spirits of the deceased who have not obtained Vatican recognition,

1207
02:17:01,620 --> 02:17:11,010
but are believed by the local populists to possess supernatural powers and be able to deliver on miracles, as Frank Graziano points out.

1208
02:17:11,130 --> 02:17:18,750
And I quote The world of folk saint devotion is one in which supernatural beings are a prominent presence in everyday life.

1209
02:17:19,140 --> 02:17:22,900
They intermingle with humans and have causal influence.

1210
02:17:23,010 --> 02:17:26,459
Magical and miraculous and quote, folk.

1211
02:17:26,460 --> 02:17:32,340
Saints in Latin America have often been appealed to by devotees to cure their ailments

1212
02:17:32,340 --> 02:17:38,310
in Mexico and Latin America in general vernacular saints like Casas McGregor today,

1213
02:17:38,640 --> 02:17:46,470
who now has a new Netflix series in Mexico, which I think is the number three most popular series, 80 episodes.

1214
02:17:46,980 --> 02:17:53,340
As soon as my where they neno financier André Pasquale are frequently favoured over

1215
02:17:53,340 --> 02:17:59,370
Catholic Saints and this close to 10,000 Catholic Saints and prayers for well-being.

1216
02:18:00,180 --> 02:18:05,670
God may seem to be a remote figure, although powerful is aloof and uninvolved,

1217
02:18:05,970 --> 02:18:13,350
therefore making him difficult to perpetuate or enter into an intimate relationship with Catholic saints.

1218
02:18:13,350 --> 02:18:17,100
And of course, Latin America is the most Catholic region on earth.

1219
02:18:17,520 --> 02:18:22,650
40% of the 1.3 billion Catholics on the planet are Latin Americans.

1220
02:18:23,130 --> 02:18:27,150
Catholic Saints, the great majority of whom lived centuries ago in Europe,

1221
02:18:27,600 --> 02:18:32,790
are far removed from the average Latin American and are often difficult relate to them.

1222
02:18:33,060 --> 02:18:41,850
However, St Jude, patron of lost causes I'm currently researching down here in Mexico, has become wildly popular in Mexico.

1223
02:18:42,180 --> 02:18:45,420
In fact, he's the most popular Catholic saint in Mexico today.

1224
02:18:45,870 --> 02:18:50,339
Folk saints, literally. Saints of the folk are typically deceased.

1225
02:18:50,340 --> 02:18:56,190
People who lived out their lives on local soil and who shortly after their death are believed

1226
02:18:56,190 --> 02:19:01,890
to have been gifted supernatural powers due to cultural affinities and familiar life stories.

1227
02:19:02,100 --> 02:19:05,160
And they're often working class, like most of their devotees.

1228
02:19:05,430 --> 02:19:10,860
They are perceived as being more likely to listen, to understand and resolve the problems of their.

1229
02:19:12,590 --> 02:19:21,409
Most Western Europeans and Americans would immediately recognise Santa muerte date as a sort of female grim reaper or as I call her in my book,

1230
02:19:21,410 --> 02:19:24,710
Grim, Repressed with origins in medieval Catholicism.

1231
02:19:25,160 --> 02:19:33,500
Spaniards would not even have to make allowances for her gender since their own personification of death known as La Parka.

1232
02:19:33,650 --> 02:19:36,680
Literally, the past one is a female skeleton.

1233
02:19:37,310 --> 02:19:44,990
Mexican devotees, however, are more likely to regard the skeleton saint as an adopted version of an indigenous goddess of death.

1234
02:19:45,290 --> 02:19:52,820
Whether Aztec, Mayan or perhaps as odd as this may seem to foreign observers, for many Mexicans,

1235
02:19:53,150 --> 02:19:58,610
the realities of indigenous history and the myths of nationalism converge together.

1236
02:19:58,610 --> 02:20:02,810
Folks at a local birth place in pre-Columbian Mexico.

1237
02:20:03,350 --> 02:20:11,540
In Mexico City, the most common version of the story of the Saints indigenous identity highlights four purported Aztec origins.

1238
02:20:11,870 --> 02:20:19,279
More specifically, Santa muerte is thought to have originated as Mixtec seawater, the Aztec goddess of death, who,

1239
02:20:19,280 --> 02:20:26,659
along with her husband, make land acutely ruled over the underworld, makes land like Santa muerte de the death.

1240
02:20:26,660 --> 02:20:31,820
The couple was typically represented as skeletons or human bodies with skulls for heads.

1241
02:20:32,420 --> 02:20:37,040
Aztecs not only believed that those who died of natural causes ended up in the clan,

1242
02:20:37,250 --> 02:20:42,440
but also invoked the gods supernatural powers for earthly causes such as healing.

1243
02:20:42,740 --> 02:20:52,610
With its persecution of indigenous religion, the Spanish conquest and colonisation drove devotion underground and end to syncretism with Catholicism.

1244
02:20:53,060 --> 02:20:59,690
Thus, according to this version, her Spanish styled tunics and dresses and her European accoutrements,

1245
02:21:00,020 --> 02:21:07,430
the size and the scales of justice are but a facade, thinly veiling her true Aztec identity.

1246
02:21:08,360 --> 02:21:14,810
The Grim Reaper originated during a pandemic, not entirely dissimilar to the one we are now experiencing,

1247
02:21:15,200 --> 02:21:19,760
albeit with today's advanced medical care and knowledge of how diseases spread.

1248
02:21:20,090 --> 02:21:23,270
We are somewhat better equipped to deal with the latest epidemic.

1249
02:21:23,510 --> 02:21:25,700
Of course, that's still being played out.

1250
02:21:26,060 --> 02:21:33,230
The Black Death, also known as the bubonic plague and the pestilence, was a deadly disease that attacked the lymphatic system,

1251
02:21:33,230 --> 02:21:43,730
causing buboes swollen lymph nodes caused by the bacterium Yersinia pestis and eventually attacked the lungs, leading to a rather gruesome death.

1252
02:21:44,180 --> 02:21:48,560
It devastated Europe and Asia and the mid 1300s.

1253
02:21:49,340 --> 02:21:58,280
The Black Death had claimed more than 20 million lives in Europe, I think an estimated one third of the population of Western Europe.

1254
02:21:58,940 --> 02:22:05,420
The bubonic plague that's made death and dying a familiar presence for 14th century Europeans.

1255
02:22:05,690 --> 02:22:09,500
During this time when at least one third of the populace died from the plague.

1256
02:22:09,890 --> 02:22:13,070
Death became ubiquitously personified in Europe.

1257
02:22:13,310 --> 02:22:18,410
As a skeletal figure, we know today. For some, this figure was synonymous with the devil.

1258
02:22:18,950 --> 02:22:27,110
Spanish clergy employed the figure of the grim Repris la Barca in a similar didactic fashion among the indigenous peoples of the Americas.

1259
02:22:27,560 --> 02:22:34,190
When they arrived in the new world. They sought to convert locals to Christianity and thus save their souls.

1260
02:22:34,220 --> 02:22:41,240
They brought figures with them of Jesus, Mary and the various saints, as well as left Barca as pedagogic tools,

1261
02:22:41,750 --> 02:22:50,000
interpreting Christianity through their own cultural lens and drawing on their own traditions of venerating not only the spirits of the deceased,

1262
02:22:50,180 --> 02:22:53,300
but also perpetuating death deities for earthly needs.

1263
02:22:53,600 --> 02:23:02,480
Some indigenous groups such as the Highland Maya and the State of Chapels and in Guatemala and the Guarani in Argentina and Paraguay,

1264
02:23:02,690 --> 02:23:08,330
took the church's skeletal figure of death for a saint in its own right and began worshipping it.

1265
02:23:08,810 --> 02:23:15,350
Across pre-Hispanic, Mexico, indigenous peoples from the Aztecs to the Zapotec to or from here in Oaxaca,

1266
02:23:15,740 --> 02:23:21,559
practice, ancestor worship and also venerated death deities and pre conquest iconography,

1267
02:23:21,560 --> 02:23:31,820
their imagery and skeletal deities from push the cadavers Mayan death God to the put out by check goddess of birth and demise quite out by Perry,

1268
02:23:32,030 --> 02:23:35,390
whereas a skull for a head, an empty death like eyes.

1269
02:23:35,600 --> 02:23:40,490
Many of these death deities from make that can see go to show Nashik and Goya

1270
02:23:40,670 --> 02:23:46,180
not only acted as psychopaths but also had the power to gift and foment lives.

1271
02:23:46,610 --> 02:23:54,680
And indeed, many death goddesses were depicted in late pregnancy, signifying the second city of death as a source of life.

1272
02:23:55,070 --> 02:24:04,370
Death, rather than spelling finality as in Christian theology, was linked across indigenous mythologies with the regeneration of life,

1273
02:24:04,730 --> 02:24:10,640
as in the Mayan ballgame, which is an analogy and action of death and rebirth.

1274
02:24:11,650 --> 02:24:19,450
And the New World. La Parka was conceived by some indigenous people through the lens of their own background to logical traditions,

1275
02:24:19,780 --> 02:24:23,290
who, rather than seeing Jesus as victorious over death,

1276
02:24:23,560 --> 02:24:32,889
viewed death as a creed, potent or even fused the two together, seeing bald as mystical personages wishing to gain access to death.

1277
02:24:32,890 --> 02:24:37,690
Awesome power, which, as we have seen in indigenous Anatolia, is linked to life.

1278
02:24:37,960 --> 02:24:47,560
Some began to venerate the skeletal figures brought by the Spanish curses and Mexican folk epistemology or often perceived to lead tales.

1279
02:24:48,250 --> 02:24:55,270
By the 1990s, the Saint of Death had developed into a multifaceted miracle worker who could be

1280
02:24:55,270 --> 02:25:01,390
proficient in for any number of favours from financial success to health problems.

1281
02:25:01,780 --> 02:25:06,999
At this time, small and large scale effigies of the Saint began to be sold in Mercato,

1282
02:25:07,000 --> 02:25:12,580
Sonora, the so-called witchcraft market and located in the Mexican capital.

1283
02:25:13,030 --> 02:25:19,080
One of the people who bought a statue was a son of a woman known as Angélica Romero.

1284
02:25:19,340 --> 02:25:25,569
Earth actually called Donya at that. She is now a legendary figure among Santa muerte devotees,

1285
02:25:25,570 --> 02:25:33,850
as she is the person who took what was previously a cogat religious folk faith from the shadows and thrust it into the public light.

1286
02:25:34,090 --> 02:25:41,770
When she established a street altar to them where day in front of her home in the notorious Mexico City barrio of Tepito.

1287
02:25:42,220 --> 02:25:44,200
In late October 2000,

1288
02:25:44,200 --> 02:25:54,549
while the lifesize effigy of Santa marta that graced the sidewalk outside her home quickly became a devotional icon for thousands of Zealanders,

1289
02:25:54,550 --> 02:26:03,070
which is slang for residents of Mexico City. And I have spent countless hours there interviewing scores of devotees.

1290
02:26:03,970 --> 02:26:11,380
The effigy stood in the corner of Dunya Cantor's kitchen, where she sold case ideas to locals seeing the statue.

1291
02:26:11,470 --> 02:26:17,020
Many locals asked to leave devotional offerings such as flowers and votive candles.

1292
02:26:17,440 --> 02:26:23,140
This smoke from the myriad burning flames of the candles became so thick and impressive

1293
02:26:23,530 --> 02:26:29,710
that Donia had to decide to move the effigy kerbside on the first day of November 2000.

1294
02:26:29,720 --> 02:26:36,960
While since that time, devotion to death has gone public with Santa marta says, openly acknowledging their faith.

1295
02:26:37,240 --> 02:26:44,440
And it's estimated in the last decade the folk saint has acquired some seven and a half million devotees in Mexico alone.

1296
02:26:44,770 --> 02:26:45,759
As to the main,

1297
02:26:45,760 --> 02:26:54,820
there's a total of some 12 million devotees making Santa muerte the fastest growing new religious movement in the entire Western world.

1298
02:26:55,240 --> 02:27:00,399
The Saints astonishing adaptability to the Mexican religious marketplace and her important

1299
02:27:00,400 --> 02:27:05,890
role as Dr. Death is visible by browsing the paraphernalia with her image on them.

1300
02:27:06,220 --> 02:27:08,440
Even before the pandemic erupted,

1301
02:27:08,710 --> 02:27:16,300
hundreds of shops selling esoteric items across the country were kept afloat by brisk sales of Santa marta paraphernalia.

1302
02:27:16,480 --> 02:27:22,930
And I have just reconfirmed that during my visits to Botanica across Mexico in the past few weeks,

1303
02:27:23,320 --> 02:27:27,129
manufacturers and retailers of Saint Death products have responded with

1304
02:27:27,130 --> 02:27:32,350
impressive rapidity to the new market for protection and healing from COVID 19.

1305
02:27:32,710 --> 02:27:35,710
The latest of these are the coronavirus candles,

1306
02:27:35,980 --> 02:27:43,480
with Santa Martin's picture on them and the wording protection on their coronavirus protection from coronavirus.

1307
02:27:44,140 --> 02:27:49,120
Yuri Mendez from Cancun has been praying weekly to send them word and giving her offerings.

1308
02:27:49,450 --> 02:27:57,400
She has supplicating the saint not only for protection for herself and her family from coronavirus, but also petition for global healing.

1309
02:27:57,850 --> 02:28:04,600
Jodi dressed her numerous effigies of the skeletal folk saint in gowns and translucent bales of mauve and lemon.

1310
02:28:04,900 --> 02:28:14,650
As well as gifting the saint blooms and vessels of these colours associated with sanitation, such as yellow gourds and purple eggplants.

1311
02:28:15,280 --> 02:28:23,080
After lighting purple, white and yellow candles of healing and wafting burning bundles of rosemary and sage leaves in her chapel,

1312
02:28:23,290 --> 02:28:25,240
which she states are her purifying,

1313
02:28:25,510 --> 02:28:35,110
she decided the following prayer, which we have translated from Spanish Santa muerte de Lady of the Light before God and before you.

1314
02:28:35,110 --> 02:28:42,610
I kneel so that you intercede for me and for the entire world to eliminate all evil virus or bacteria.

1315
02:28:42,850 --> 02:28:47,020
Cleanse with your purifying mantle. Lady, listen to my pleas.

1316
02:28:47,230 --> 02:28:51,730
Helping give bread and shelter to those who need it and seek and use strength.

1317
02:28:52,000 --> 02:28:57,790
Lady, in the end times protect us so that we are not infected and do not infect those we love.

1318
02:28:58,030 --> 02:29:03,250
Sweep COVID 19 away from our path and grant us shelter, food and support.

1319
02:29:03,580 --> 02:29:10,510
I ask you to never fail me. Amen. Vivian is and is a nurse from Bear Cruz who works on the.

1320
02:29:10,700 --> 02:29:16,970
Frontline with COVID 19 patients daily, she dons a silver chain with a pendant that takes holiday.

1321
02:29:17,710 --> 02:29:19,930
She believes that this shields her.

1322
02:29:20,080 --> 02:29:27,790
She has an altar in her house that consists of three statues the white Santa martin fencing the gold, Santa muerte, the riches and abundance,

1323
02:29:27,940 --> 02:29:35,500
as well as a black sanctum where they statue all around it, are offerings which she renews every two weeks to every month.

1324
02:29:35,680 --> 02:29:42,640
Vivian told us that she is aware that she is at risk of catching COVID, given that all day she tends to those ailing from it.

1325
02:29:42,850 --> 02:29:47,950
She said, When I feel something weird in my throat, I drink a shot of tequila at the altar with her.

1326
02:29:48,220 --> 02:29:52,330
This, she believes, cleanses her body, ridding it from the virus.

1327
02:29:52,540 --> 02:29:57,280
The belief that we all have an appointed hour of death is common in Mexico.

1328
02:29:57,490 --> 02:30:01,480
And so Vivian told us they talk, talk, talk.

1329
02:30:01,930 --> 02:30:06,250
When it's your time to go, it's your time to go. Thank you so much.

1330
02:30:06,670 --> 02:30:10,030
Thank you very much. Now let's hear from Dan Klein.

1331
02:30:10,030 --> 02:30:16,839
What is the most interesting, the evillest on the planet and one of the only ones to be working on indigenous

1332
02:30:16,840 --> 02:30:21,830
knots and the sense of place and using that to inform medieval studies.

1333
02:30:22,480 --> 02:30:26,709
Thank you. Can everyone hear me okay? Okay. Let me go ahead and share the screen.

1334
02:30:26,710 --> 02:30:37,060
I'm going to be talking from PowerPoint. And there's been a little bit of a change from the time that Diane invited me to join this conference.

1335
02:30:37,060 --> 02:30:42,730
And when I proposed this paper, this was looking forward to what I wanted to do.

1336
02:30:42,730 --> 02:30:47,469
But it's since become kind of a valediction because I resigned my position back in

1337
02:30:47,470 --> 02:30:52,930
December and I'm now an emeritus professor gathering to see the slides and everything.

1338
02:30:52,930 --> 02:30:54,819
Okay, there's my contact information.

1339
02:30:54,820 --> 02:31:00,459
I would love to hear from any or all of you who are working in similar areas or just if you have suggestions and ideas.

1340
02:31:00,460 --> 02:31:07,990
And I almost changed the title to the enchantment of a medievalist because Alaska has had such an effect on me and many of you know,

1341
02:31:07,990 --> 02:31:15,100
especially in Australia and the US and Canada, that land acknowledgements have become an important part,

1342
02:31:15,100 --> 02:31:22,329
maybe just a tiny first step, and acknowledging those of us who were settler colonists in our place on Unceded

1343
02:31:22,330 --> 02:31:26,710
Indigenous lands in many cases in Alaska is unique because it's different.

1344
02:31:26,830 --> 02:31:34,150
The historical development is different from the lower 48 and especially contact from the Russians who settled much earlier.

1345
02:31:34,270 --> 02:31:38,409
There's a really distinct and interesting history there that I'll talk only a little bit about,

1346
02:31:38,410 --> 02:31:43,360
but a number of us began to just put an acknowledgement before the university even thought about it.

1347
02:31:43,600 --> 02:31:54,970
In the important part here is that just my university has five or six, depending how you count them indigenous peoples as part of our service area.

1348
02:31:55,390 --> 02:32:01,299
So again, a reminder, Alaska is really big. I mean, it's really, really big, but the population is really small.

1349
02:32:01,300 --> 02:32:06,610
Only about 700,000 people and most of those folks live on what's called the rail belt,

1350
02:32:06,940 --> 02:32:11,470
which is from the Seward Peninsula down here through Anchorage up to Fairbanks.

1351
02:32:12,160 --> 02:32:17,410
But there's more paved road in the county that holds Seattle, Washington, than there is in all of Alaska.

1352
02:32:18,100 --> 02:32:19,989
It's a very rural environment.

1353
02:32:19,990 --> 02:32:27,670
And you can see the the different peoples of Alaska and Anchorage is right down here, that little kind of peninsula that's triangular.

1354
02:32:27,940 --> 02:32:33,940
And so we have the domain, Athabasca and beyond the basin, a peak down to Haida and Klink.

1355
02:32:33,940 --> 02:32:41,259
It's within our service area and there are 20 official languages now recognised as part of the state apparatus.

1356
02:32:41,260 --> 02:32:49,059
So just a quick overview. I want to talk about four different things here and I appreciated Dianne's note about my being an interesting medievalist.

1357
02:32:49,060 --> 02:32:51,370
And of course that can be taken in lots of different ways.

1358
02:32:51,370 --> 02:32:59,529
But thankfully there are there are some bipoc scholars who are beginning to emerge from different indigenous traditions in the Lower 48,

1359
02:32:59,530 --> 02:33:04,540
as well as Canada and Alaska, who were doing work in both middle English and old English.

1360
02:33:04,840 --> 02:33:07,990
And it's just really it's just really exciting and terrific stuff.

1361
02:33:08,590 --> 02:33:12,370
So looking, listening, letting go and then finally learning.

1362
02:33:12,880 --> 02:33:19,510
And the basic idea is that Alaska has attracted me because I think it has attracted a lot of folks who live there.

1363
02:33:19,510 --> 02:33:24,400
So much of what I want to say can be encapsulated in this picture right here.

1364
02:33:24,430 --> 02:33:29,500
This is Mount Sioux setting up in everyone. See the outline of this figure here.

1365
02:33:30,220 --> 02:33:34,210
It almost looks like it's a woman or a person laying on her side.

1366
02:33:34,450 --> 02:33:40,420
So one of the first things I heard from locals was, oh, that's mountain sitting, a sleeping lady.

1367
02:33:40,780 --> 02:33:47,050
And there is an old Alaska Native story about a princess of her tribe.

1368
02:33:47,260 --> 02:33:57,190
Again, that's not a term used in Alaska, was engaged with a prince who went off to fight a war and she laid down on her side.

1369
02:33:57,910 --> 02:34:03,910
And over the years, the flowers covered her in the snow until she became a huge mountain.

1370
02:34:04,210 --> 02:34:09,040
And when he's done fighting this war that he has left to fight, [INAUDIBLE] return.

1371
02:34:09,040 --> 02:34:13,939
And then she'll. Come back to welcome him. I heard this from tons of folks.

1372
02:34:13,940 --> 02:34:18,380
I told the story myself. The students knew it. It's just one of those things.

1373
02:34:18,860 --> 02:34:23,120
This is great. Here's an ecological story. A story of origins.

1374
02:34:23,360 --> 02:34:31,310
And I can plug right into that and do that and use that for all sorts of different teaching and other activities that I would be involved in.

1375
02:34:31,370 --> 02:34:37,550
And this is right across the Cook Inlet, another name that has some controversy attached to it.

1376
02:34:37,790 --> 02:34:41,300
About ten kilometres, six and a half miles from Anchorage.

1377
02:34:41,780 --> 02:34:44,360
Problem is, it's not true. Not a word of it.

1378
02:34:44,780 --> 02:34:52,400
This is this legend is from a children's story that was written and circulated beginning in the seventies.

1379
02:34:53,300 --> 02:34:57,380
There's not one hint of Alaska Native authenticity to it at all.

1380
02:34:57,650 --> 02:35:01,790
There are those who claim that maybe they heard it from an elder at some point, but there's nothing about it.

1381
02:35:01,820 --> 02:35:07,970
It's from a story called The Sleeping Lady, and it's actually a pretty good children's story if you'd ever want to take a look at it.

1382
02:35:08,480 --> 02:35:12,770
But it's not true. Hoodwinked I was, but fell for it completely.

1383
02:35:13,040 --> 02:35:22,700
And again, there's in a nutshell, there's a lot of my lesson, and this is just a little bit extra a viral tweet that went viral in 2020.

1384
02:35:23,120 --> 02:35:27,589
This was Sleeping Lady. This is supposed to be just sitting up from the air.

1385
02:35:27,590 --> 02:35:31,970
And you can see it's the outline of a woman who is laying there in the snow.

1386
02:35:32,320 --> 02:35:38,030
No, that's Photoshopped. Someone just created that. So that's a pretty to me, that's a medieval ism reflection there.

1387
02:35:38,720 --> 02:35:41,210
And so looking at amounts is sitting there.

1388
02:35:41,810 --> 02:35:48,260
And in the work that I have done over the years and listening to my Alaska Native friends and faculty and staff,

1389
02:35:48,650 --> 02:35:53,870
some work I did around general education as our first gen ed director.

1390
02:35:54,410 --> 02:36:01,820
And I and many of you know, in Alaska or in the U.S. system, there's that breadth requirement of courses that an undergraduate would take.

1391
02:36:03,350 --> 02:36:11,030
That was actually called The Little Mountain, and it was a place that was sacred to the denied Athabaskan people.

1392
02:36:11,030 --> 02:36:13,700
And here you can see another view of that.

1393
02:36:14,210 --> 02:36:22,790
And this ridge right here was called the morning place because it was easily accessible by the domain of Athabascan people.

1394
02:36:23,210 --> 02:36:27,850
And you can see basically their entire home territory from there.

1395
02:36:27,860 --> 02:36:34,010
And so it would allow them to look at the top admins, write the place names and recount their histories.

1396
02:36:34,400 --> 02:36:37,760
And anyone who was a or is a domain.

1397
02:36:37,760 --> 02:36:44,270
Athabascan knows that Little Mountain is in contrast to the big mountain, which is Denali.

1398
02:36:44,540 --> 02:36:49,370
And here's just a pretty nice shot of Denali that I took because I like it and I thought I put it in there.

1399
02:36:50,180 --> 02:36:54,229
But here's what the two mountains look like from Anchorage.

1400
02:36:54,230 --> 02:36:58,130
So here is the is Little Mountain Galicia.

1401
02:36:58,430 --> 02:37:02,270
And you can see the route there, the little the big mountain.

1402
02:37:02,270 --> 02:37:09,140
And so all the way on the right, you've got Denali and then Mount Hunter and Mount for Acre.

1403
02:37:09,440 --> 02:37:13,960
So Denali here is about 200 kilometres from Anchorage.

1404
02:37:14,000 --> 02:37:17,270
It's enormous. It creates its own weather. It's so huge.

1405
02:37:17,660 --> 02:37:26,060
And then Pete was the Athabaskan culture bearer who actually witnessed the founding of Alaska in 1912.

1406
02:37:26,390 --> 02:37:32,090
He saw Steamship Sail Up and the city that became Anchorage to be founded,

1407
02:37:32,090 --> 02:37:37,430
and he was interviewed over a number of years by University of Alaska anthropologists

1408
02:37:37,550 --> 02:37:44,060
who began to trace again token and rate the place names around the Upper Cook Inlet.

1409
02:37:44,330 --> 02:37:51,739
And he has one of the greatest geographical ranges of anyone ever interviewed and knowledge about the place names.

1410
02:37:51,740 --> 02:37:55,760
I think it's more than 600 square miles and 600 place names.

1411
02:37:56,390 --> 02:38:00,980
And from his from the scholarship associated with Shem Pete,

1412
02:38:01,760 --> 02:38:08,210
I heard a couple of scholars talking about the idea, if you know the language, you can survive in the land.

1413
02:38:08,720 --> 02:38:14,629
So there would be no possibility in Alaska Native culture or many indigenous cultures.

1414
02:38:14,630 --> 02:38:22,140
I think of naming something after a person because that has no value what happens in the list.

1415
02:38:22,340 --> 02:38:29,750
So the Alaska Native and I think in many other places the naming system is consistent, conservative and stable over hundreds of years,

1416
02:38:30,110 --> 02:38:38,840
and the places are named after or for seasonal migration that the peoples would take and food availability.

1417
02:38:39,200 --> 02:38:46,970
So the Cook Inlet is the big saltwater Stickleback Creek or what's called Ship Creek now is where the Stickleback would run.

1418
02:38:47,120 --> 02:38:52,010
That anchorage was built around that kind of creek where we spend the spring.

1419
02:38:52,370 --> 02:38:59,629
And so a subsistence lifestyle means that you move to take advantage of the food of the Talkeetna River,

1420
02:38:59,630 --> 02:39:03,530
which is a famous place that a number of people have visited.

1421
02:39:04,100 --> 02:39:07,640
What's called food is stored river. There are three rivers that come together.

1422
02:39:08,090 --> 02:39:16,220
And so they could put fish. It's a handmade baskets and it would stay fresh over the summer and wouldn't decompose.

1423
02:39:16,760 --> 02:39:20,330
Those kinds of things feeling like something is clubbed in it.

1424
02:39:20,930 --> 02:39:24,500
The salmon is so thick that you could just basically go and harvest.

1425
02:39:25,280 --> 02:39:36,930
As it became more aware of my colleagues and this alienation from their own land that I, as a settler colonialist, was sort of actively propagating.

1426
02:39:36,950 --> 02:39:42,340
I began looking around campus and here's a map of my university, and you're familiar with many of them.

1427
02:39:42,350 --> 02:39:46,040
And there's a nice little creek that runs through the middle. That's lovely.

1428
02:39:46,040 --> 02:39:55,640
And you can see all sorts of wildlife. It's called Chester Creek, but that is a corruption of the word church now, which means Grass Creek.

1429
02:39:56,090 --> 02:40:00,950
And so as I was looking around, I could find dozens of different kinds of maps.

1430
02:40:02,000 --> 02:40:05,750
And here's one with the parking and buildings, and there's a usage map.

1431
02:40:05,750 --> 02:40:12,229
And there, you know, colleges and universities and labs and all that kind of stuff, but nothing that would identify any of them.

1432
02:40:12,230 --> 02:40:23,800
I have a Bascomb place names and I began again over 20 or more years to really listen to my students, especially those that came from rural Alaska.

1433
02:40:23,810 --> 02:40:30,139
And the transition to a big city like Anchorage is so disorienting when you've lived in a

1434
02:40:30,140 --> 02:40:35,570
village of 200 people where everybody is related and perhaps you don't have running water,

1435
02:40:35,750 --> 02:40:42,140
you don't have an interior toilets, everything is [INAUDIBLE], and you've never been on an escalator or an elevator.

1436
02:40:42,350 --> 02:40:48,020
And then you're thrown into this huge Byzantine bureaucracy that's almost impossible to navigate.

1437
02:40:48,020 --> 02:40:53,600
And as I began to get involved in different administrative efforts and other kinds of things,

1438
02:40:54,290 --> 02:41:00,769
we began to try to address this problem of why were our Alaska Native students not being successful?

1439
02:41:00,770 --> 02:41:06,919
We would lose almost half of our Alaska Native students before the end of the first semester, and this just was no good.

1440
02:41:06,920 --> 02:41:12,830
So I began to listen and I'll tell three quick stories here and come back around to them.

1441
02:41:13,010 --> 02:41:17,660
I wish I had had the wherewithal ahead of time to take notes along the way,

1442
02:41:18,020 --> 02:41:23,030
but I began to notice as I was teaching the old English and middle English texts,

1443
02:41:23,510 --> 02:41:30,800
my Alaska Native students had wildly different reactions to the texts that I had never even considered,

1444
02:41:31,310 --> 02:41:35,090
but they had a kind of sense to them that was really profound.

1445
02:41:35,090 --> 02:41:36,830
It was rather naive in some ways.

1446
02:41:37,190 --> 02:41:45,800
But for my students who came from the interior of Alaska, especially on the far side of Denali, what we call interior Alaska,

1447
02:41:46,190 --> 02:41:52,370
where the weather is really severe, it's 50 below zero and in the winter and 90 degrees during the summer, for example,

1448
02:41:53,000 --> 02:42:02,450
those folks who came from these people who have a very hierarchical clan structure, they have the most amazing insights into texts like Beowulf,

1449
02:42:03,110 --> 02:42:08,870
where they could talk about what it meant to live in a large house according to what their grandparents had told them.

1450
02:42:09,170 --> 02:42:13,790
They would talk about how those outside their clan were being viewed.

1451
02:42:14,210 --> 02:42:21,080
And now there's a really robust strain of scholarship that talks, for example, about Beowulf as a colonial tale.

1452
02:42:21,470 --> 02:42:27,470
And Grendel and Grendel's mother. Are those excluded others at the margins of society?

1453
02:42:27,710 --> 02:42:34,940
My students were telling me the same thing. Those who were from the seagoing peoples, the Haida Cricket Super Boy,

1454
02:42:34,940 --> 02:42:44,030
they could talk about texts like The Wanderer and The Seafarer with a kind of emotional intensity that was just stunning, right?

1455
02:42:44,090 --> 02:42:49,489
That whole idea of being on the divine called sea and wanting to be back home.

1456
02:42:49,490 --> 02:42:54,560
But when you're back home, you want to be on the sea or what it means to be exiled from your home place.

1457
02:42:55,310 --> 02:43:03,020
I don't know that a lot of Americans or Westerners have that same sense of exile from a home place.

1458
02:43:03,710 --> 02:43:11,060
And then in some of the middle English, the man of Wars tale, which is about migration and into religion,

1459
02:43:11,300 --> 02:43:17,480
they would tell stories about the early Russian presence and attempts of colonisation.

1460
02:43:17,750 --> 02:43:20,570
And then of course boarding schools and things like that come up.

1461
02:43:20,960 --> 02:43:29,540
They look at the life of bear, you know, that's a wonderful opening where friars, in limited words, that crowd crowded out to the fairies and such.

1462
02:43:29,900 --> 02:43:37,250
They can talk about that in ways that were just astonishing and regulatory, and I just didn't have the smarts to write that stuff down.

1463
02:43:37,400 --> 02:43:46,190
I wish I did. The physician's tale. The Prioress is tale, patriarchy, religious strife, conflict, sacrifice, violence.

1464
02:43:46,790 --> 02:43:54,589
All right, there. So that's one set of stories. A second set is in one of these student success meetings.

1465
02:43:54,590 --> 02:44:03,020
You won't have heard that term. I had a good colleague who was teaching a basic composition course specifically for Alaska Natives,

1466
02:44:03,020 --> 02:44:07,429
that would incorporate indigenous pedagogies and ways of knowing and those kinds of things.

1467
02:44:07,430 --> 02:44:13,010
And we were brainstorming on our different. Things that we could do to create a more welcoming environment.

1468
02:44:13,250 --> 02:44:19,730
And this was a couple of years ago when the terms, grit and resilience were sort of the buzzword buzzwords of the day.

1469
02:44:20,300 --> 02:44:26,420
And someone unfortunately said Native students lack grit and resilience.

1470
02:44:27,530 --> 02:44:35,300
My colleague, I had to keep her from jumping out of her seat and she slammed her palm on the table and said,

1471
02:44:35,750 --> 02:44:45,310
I have students who can't do bowhead whales in an open 16 foot dory in the North Pacific in the wintertime.

1472
02:44:45,710 --> 02:44:49,920
And you're telling me they don't have great resilience? It's a difference.

1473
02:44:50,280 --> 02:44:57,510
But it points to this clash of cultures. We were not doing a good job in meeting them and their strengths.

1474
02:44:57,870 --> 02:45:08,399
And then finally, a third story that I'll tell where things came together for me in a way I had not anticipated was we were one of three museums.

1475
02:45:08,400 --> 02:45:16,140
Anchorage was one of the three that had a full exhibition regarding the Franklin expedition back in September of 2019.

1476
02:45:16,620 --> 02:45:23,969
I think one was event in Ottawa and then another maybe Vancouver or Toronto and then Anchorage.

1477
02:45:23,970 --> 02:45:27,900
And we had experts from all around the world on the Franklin expedition,

1478
02:45:27,900 --> 02:45:34,020
and there was a Q&A afterward that had David Woodman, who unravelling the Franklin mystery.

1479
02:45:34,020 --> 02:45:43,770
He was the first one who went and compiled the Inuit oral tradition around the Franklin expedition and the remains of the terror and the Erebus.

1480
02:45:44,130 --> 02:45:47,960
And I guess what turns out the Inuit testimony was accurate and correct.

1481
02:45:47,980 --> 02:45:54,959
They knew exactly where those wrecks were. But of course, there was a century of those barbaric natives really don't know what they're talking about.

1482
02:45:54,960 --> 02:45:57,570
They don't really have a history, you know, all that terrible stuff,

1483
02:45:58,120 --> 02:46:03,269
which Dickens I didn't know was a purveyor, but they knew exactly where those were.

1484
02:46:03,270 --> 02:46:06,390
And so Woodman talked about his experience.

1485
02:46:06,720 --> 02:46:12,180
Then Paul Watson, a Pulitzer Prize winning writer, not for this book, but for another one.

1486
02:46:12,180 --> 02:46:20,670
He was on one of the exploratory vessels that the Canadian government sent up when I think it was the terror that was found first in 2014.

1487
02:46:20,820 --> 02:46:22,020
And he talks about that.

1488
02:46:22,290 --> 02:46:31,080
And then a friend of mine, Paul Hunter, who's Yup'ik man from Nome, and then there were two other folks who I was there as well.

1489
02:46:31,500 --> 02:46:37,890
And Watson told a really interesting story he had befriended and Inuit historian and culture baron named Louis Comics,

1490
02:46:38,430 --> 02:46:45,509
who himself had spent decades interviewing elders from from his area.

1491
02:46:45,510 --> 02:46:50,579
And he lives right in that area where the Franklin expedition was tracking the ice.

1492
02:46:50,580 --> 02:46:58,559
And then the survivors attempted to escape. And he told the story of how he had befriended this listening,

1493
02:46:58,560 --> 02:47:07,470
what scholar and shaman who had collected a number of these stories and how Louie had told him a story about when he was a young man,

1494
02:47:07,920 --> 02:47:18,030
when they were in their winter headquarters, that he had been pulled from the large house by a mysterious figure.

1495
02:47:18,030 --> 02:47:19,889
I don't want to use the term supernatural,

1496
02:47:19,890 --> 02:47:28,740
but you get the idea and that his mother pulled him back into the lodge when Louis was going to be taken as a child,

1497
02:47:29,400 --> 02:47:34,740
and his mother warned him never to speak of it again. And as Waldman was talking about this,

1498
02:47:35,070 --> 02:47:45,660
he went on to mention that somehow Louis had taken offence at something he had said and Watson had told the story in this book here, Ice Ghosts.

1499
02:47:46,680 --> 02:47:57,180
And he was really shaken by it because Carmichael had this trove of documents and testimony about the Franklin expedition.

1500
02:47:57,780 --> 02:48:05,310
My friend Paul Hunter, who was raised 3000 miles away in Nome, told some stories that his grandmother had told him.

1501
02:48:05,700 --> 02:48:11,459
That certainly reflects the stories about the survivors of the Franklin expedition.

1502
02:48:11,460 --> 02:48:17,430
One of them involved a piece of Royal Navy silverware that had been fashioned into a spear,

1503
02:48:17,430 --> 02:48:21,420
pointed all the way and known again, which was thousands of miles away.

1504
02:48:21,780 --> 02:48:33,420
And a second story was about how these cousins had in the past encountered these men whose faces were white like bleached seal skin,

1505
02:48:34,020 --> 02:48:42,090
and that the indigenous people were amazed because their hoods were not attached to their parkas.

1506
02:48:42,840 --> 02:48:51,540
And that little detail just stuck with me. Of course, no self-respecting Inuit would ever have a detachable hood because you would die.

1507
02:48:52,290 --> 02:48:59,219
But these men did it. And then Paul went on in the most beautiful way to tell us.

1508
02:48:59,220 --> 02:49:08,880
And Mr. Watson, that among my people, some stories are only to be told by certain people at certain times,

1509
02:49:09,270 --> 02:49:12,600
in specific places, and for a specific person.

1510
02:49:12,990 --> 02:49:20,640
And he left it at that and then went on and the sense there was this is a sacred story and you broke that trust.

1511
02:49:20,970 --> 02:49:24,360
Okay, I just have a few more things to cover. This is the meat of it.

1512
02:49:24,360 --> 02:49:28,620
So what that what that meant for me is over the last 5 to 8 years,

1513
02:49:28,620 --> 02:49:34,290
I've blown up all my courses in a medieval survey course that's over there on the left.

1514
02:49:34,740 --> 02:49:38,610
I had students research a traditional Alaska Native story,

1515
02:49:38,820 --> 02:49:46,980
and then go and tell it to one of their friends who comes from rural Alaska and get their feedback.

1516
02:49:47,130 --> 02:49:51,800
And another was Take one of. The ladies of Marie de France and rewrite it in Alaska in context.

1517
02:49:51,830 --> 02:49:58,940
And those were really fun. But the really cool course that really fell in love with what's my literary criticism course?

1518
02:49:58,940 --> 02:50:03,290
And so we would go from Socrates, Plato and Aristotle through last week,

1519
02:50:03,710 --> 02:50:10,100
but I began adding Lynda Tui Smith and others on indigenous methodologies and Indigenous research.

1520
02:50:10,550 --> 02:50:19,070
And then also until I actually had them reading Alaska Native Tales and then reading their shared literary texts that I have listed.

1521
02:50:19,430 --> 02:50:25,790
And I had some of the most amazing work where students were actually doing the theorising with Alaska Native texts.

1522
02:50:25,790 --> 02:50:30,410
So if you know the story everyday use, it has a quilt.

1523
02:50:30,740 --> 02:50:34,580
And people would read that in relationship to the comedy agreement in which a number of

1524
02:50:34,760 --> 02:50:40,280
five Protestant denominations cut Alaska up into territory so that they could evangelise.

1525
02:50:40,580 --> 02:50:42,409
So just really to wrap it up here,

1526
02:50:42,410 --> 02:50:53,240
what I began to turn to was learning from my Alaska Native students and colleagues and begin building in indigenous methodologies and pedagogies.

1527
02:50:53,330 --> 02:51:01,460
And the most telling one for me is that in Indigenous cultures, as in many traditional cultures,

1528
02:51:01,730 --> 02:51:05,420
you respect your elders and you listen what is the primary thing?

1529
02:51:05,420 --> 02:51:09,260
But often what we do in an academic study is to overthrow our elders.

1530
02:51:09,830 --> 02:51:15,110
That's one of the things we do. So you can see some of the ideas here pedagogical, relational, reciprocal.

1531
02:51:15,590 --> 02:51:23,870
I want to get to a phenomenology, a story that's not conditioned by Aristotle or Augustine, and I'll come around to two things.

1532
02:51:24,410 --> 02:51:30,500
Conceptualisation itself is a problem that actually separates us in ways that are not helpful.

1533
02:51:30,770 --> 02:51:38,630
It's interesting the way indigenous people have always already identified theoretical concerns like eco criticism, critical animal studies.

1534
02:51:38,750 --> 02:51:42,050
Hey, when your life depends on a dog team, you know about that kind of stuff.

1535
02:51:42,260 --> 02:51:50,790
And then finally to come back around because the history of colonisation of the boarding schools and others is still very present, right?

1536
02:51:50,810 --> 02:51:52,190
It's within historical memory.

1537
02:51:52,700 --> 02:51:59,509
The medieval is not something that's over there or back then, it's something that I actually have occupied and been a part of.

1538
02:51:59,510 --> 02:52:03,170
So I have to end with a meme. Yeah. No, not Plato.

1539
02:52:03,470 --> 02:52:07,100
Maybe analysis is better. Okay. Thank you very much.

1540
02:52:09,200 --> 02:52:12,530
Thank you very much. Absolutely fascinating.

1541
02:52:12,770 --> 02:52:18,650
Now we're going to hear from Will Badger, my former doctoral student who's explaining Roanoke to us all.

1542
02:52:18,800 --> 02:52:27,080
Thank you. My name is Will Badger. I'm going to be speaking today about one of the Roanoke expeditions to the so-called New World.

1543
02:52:27,260 --> 02:52:33,860
There were three an expedition in 1584, a sort of reconnaissance and first encounter with the natives,

1544
02:52:34,280 --> 02:52:38,140
and then the 1585 expedition about which I'll be speaking.

1545
02:52:38,150 --> 02:52:47,120
And then the so-called Lost Colony in 1587, that landed about 150 men, women and children on Roanoke Island in what is now North Carolina.

1546
02:52:47,450 --> 02:52:52,760
I will be speaking on metallurgy and magic at the world margin, your team,

1547
02:52:52,790 --> 02:52:59,870
guns and the Roanoke colony during his tenure as governor of the first Roanoke settlement in the new colony of Virginia.

1548
02:53:00,140 --> 02:53:04,880
Ralph Lane wrote a letter to the colony's patron, Sir Walter Raleigh, outlining the geography,

1549
02:53:05,180 --> 02:53:11,270
native demography and mineral wealth of the regions reached by his expedition in the year 1585.

1550
02:53:11,750 --> 02:53:17,150
Lane's letter was first published in Richard Hartley, its principal navigations, voyages and discoveries of the English nation,

1551
02:53:17,630 --> 02:53:21,290
describing the mineral wealth of the Virginia natives, most prominently including copper.

1552
02:53:21,350 --> 02:53:27,200
Wainwright's touching the mineral dust of Mubin affirms that though it be about copper,

1553
02:53:27,560 --> 02:53:31,400
seeing as the natives are able to melt it, it is one of the richest minerals in the world.

1554
02:53:31,670 --> 02:53:39,620
Close quote. Metallurgical. This patronising assertion seems to make little sense, since richness or purity correlates directly with melting point.

1555
02:53:40,400 --> 02:53:46,400
Pure copper has a higher melting point 1984 degrees Fahrenheit than any of the common copper alloys.

1556
02:53:46,880 --> 02:53:53,810
Brass, copper and zinc melts at 1710 bronze, copper and tin at 1675.

1557
02:53:54,500 --> 02:54:00,170
Was this observation of Lane's merely a throwaway line, a denigration of native capability as a matter of course,

1558
02:54:00,170 --> 02:54:04,580
on the way to praising Virginia's Merrill wealth, the shareholders most invested in the colonies success?

1559
02:54:05,030 --> 02:54:06,440
Or was the usage advised?

1560
02:54:06,560 --> 02:54:12,980
Perhaps drawing upon the amassed copper smelting expertise to the aforementioned Master Dubin, the expedition's chief metallurgist?

1561
02:54:13,670 --> 02:54:16,969
Lane's You can also recorded in the unstable orthography of the period,

1562
02:54:16,970 --> 02:54:24,350
as Douglas or Dubin almost get a sort of Irish tint to it that Duggan refers to Joachim or Haim Ganz,

1563
02:54:24,710 --> 02:54:30,740
a bohemian Jewish alchemist and metallurgist, and very likely the first Jewish person to set foot in the so-called New World.

1564
02:54:31,430 --> 02:54:33,229
Gans had come to England four years before.

1565
02:54:33,230 --> 02:54:40,760
In 1581, one of dozens or even hundreds of miners and mining specialists from the Germanys to arrive between the 1560s and 1580s,

1566
02:54:41,210 --> 02:54:44,540
answering the need of the newly established company of the Mines Royal.

1567
02:54:45,480 --> 02:54:50,220
Among this cohort, Gans strongly distinguished himself by streamlining the English process for smelting copper,

1568
02:54:50,550 --> 02:54:53,820
taking it from 16 weeks to just four days.

1569
02:54:54,180 --> 02:55:01,920
I'd heard something of the Jewish and even mineralogical experts that were involved in the Roanoke Expeditions.

1570
02:55:02,250 --> 02:55:09,180
But passing by this recently with with my partner Maria, I was struck by the mention of Prague because,

1571
02:55:09,180 --> 02:55:13,380
of course, with my interest in the early modern period, I thought immediately of Rudolph the second's court.

1572
02:55:13,710 --> 02:55:19,680
And that led into a deep dive into Kansas life. What we know of it and resulted in the presentation today.

1573
02:55:20,610 --> 02:55:26,190
His presence in the expedition at all is remarkable. He seems an obvious choice due to his metallurgical expertise,

1574
02:55:26,400 --> 02:55:30,299
the unlikelihood of a Jewish expert's inclusion in an important enterprise in

1575
02:55:30,300 --> 02:55:33,180
a moment when Jews were still officially proscribed from settling in England.

1576
02:55:33,870 --> 02:55:37,650
While it is possible that Gandhi's inclusion in the expedition anticipates the shift towards Fila

1577
02:55:37,660 --> 02:55:42,720
Semitic millenarian ism and he racism discernible among English attitudes in the middle 17th century.

1578
02:55:43,260 --> 02:55:47,730
The tragic turn in Kansas later career illustrates just how tenuous his position actually was.

1579
02:55:48,510 --> 02:55:54,479
In September 1589, while residing at or passing through Bristol, Ganz was involved in religious disputation with a local minister,

1580
02:55:54,480 --> 02:55:57,930
Richard Curtis, on the subject of Christ status as the Son of God.

1581
02:55:58,290 --> 02:56:04,140
According to the subsequent charges of blasphemy brought against him, Gans asked Curtis what needed the Almighty God to have a son.

1582
02:56:04,290 --> 02:56:05,190
Is he not Almighty?

1583
02:56:05,760 --> 02:56:11,740
Before the City Council on the 15th September, Gans declared himself to be a Jew, born in Prague, in Bohemia, a non-believer in Christianity.

1584
02:56:11,760 --> 02:56:16,770
Having not been brought up there in Abraham's notes that the good and able alderman of Bristol felt, quote,

1585
02:56:16,770 --> 02:56:22,950
constrained owing to the prejudices of their day to join in arresting a man who had rendered real service to England simply because,

1586
02:56:22,950 --> 02:56:27,690
when challenged or in a moment of unguarded liquidity, he had proclaimed himself a Jew.

1587
02:56:27,720 --> 02:56:31,060
Close quote. Bristol was far from the dark corners of the realm.

1588
02:56:31,470 --> 02:56:37,080
A bustling merchants port and had been one of the centres of English overseas trade prior to the Armada and would be again.

1589
02:56:37,830 --> 02:56:43,410
But even in this cosmopolitan port town, acknowledging his origins imperilled Gantz's liberty and potentially his life.

1590
02:56:43,710 --> 02:56:50,340
The Bristol alderman referred the case to the Privy Council, probably because of his reputation on the 17th of September.

1591
02:56:50,640 --> 02:56:55,110
And it is at this point that Johann Ganz passes out of our Ken for Gary Grassle.

1592
02:56:55,110 --> 02:57:00,329
The fact that Ganz is Jewishness went unremarked during his service on Roanoke is due to his putative decision.

1593
02:57:00,330 --> 02:57:05,610
Quote, That wisdom was the better part of the ballot, close quote, and his willingness to silently bow instead like the rest.

1594
02:57:06,000 --> 02:57:08,760
During Laine's weekly readings from the Book of Common Prayer in the Bible.

1595
02:57:09,450 --> 02:57:14,580
Of course, this imagined circumspection on the part of Ganz, however plausible, merely postpones the difficulty.

1596
02:57:15,000 --> 02:57:18,569
Gospel storytelling must become more elaborate to account for Ganz unwillingness

1597
02:57:18,570 --> 02:57:22,200
several years later to duck his head during his run in with Curtis the Bristol Divine.

1598
02:57:22,740 --> 02:57:28,649
According to Grasso, Ganz, quote, fell into Curtis's trap because the strain of living a double life may become too much for him,

1599
02:57:28,650 --> 02:57:33,870
close quote, driving him to, quote, manifest his Jewishness and defend the true religion, close quote.

1600
02:57:34,080 --> 02:57:39,180
In terms of character, however, it would seem likely that the bold figure who upended English metallurgy as a young man

1601
02:57:39,480 --> 02:57:43,260
would not arrive only slowly at a willingness to share his origins and faith on his sleeve.

1602
02:57:43,560 --> 02:57:49,050
Furthermore, if we suppose that Ganz became willing to engage in religious controversy only once his reputation and career were established,

1603
02:57:49,380 --> 02:57:54,810
that would be true also of his time on Roanoke. There's no easy way to account for this shift to unguarded liquidity.

1604
02:57:55,500 --> 02:58:00,180
For FOIR, he's a possible relation of the astronomer David Ganz, who had worked for a time with the great Kepler.

1605
02:58:00,960 --> 02:58:07,050
For Grassle, it's a settled matter. Quote, Yale. He was a relative of the famous Prague scholar David Ganz was quote,

1606
02:58:07,860 --> 02:58:12,120
While the Bristol application fixes Kansas origins, his family connections are less certain.

1607
02:58:12,900 --> 02:58:17,550
For Foir, he's a possible relation of the astronomer David Ganz, who had worked for a time with the great Kepler.

1608
02:58:18,360 --> 02:58:25,679
For Grassle, it's a settled matter. Quote, Yale. He was a relative of the famous Prague scholar David Ganz was quote, Israel.

1609
02:58:25,680 --> 02:58:29,909
Abrahams posits geochemist David Sun finding it highly improbable that there

1610
02:58:29,910 --> 02:58:33,209
were at the same time two families of Jews resident in the same city Prague,

1611
02:58:33,210 --> 02:58:37,350
bearing the same surname Ganz, and imbued with the same taste for scientific research.

1612
02:58:38,250 --> 02:58:44,340
It is tempting to accept this connection based primarily on an intimate, shared community and sphere of intellectual activity in Jewish Prague.

1613
02:58:45,290 --> 02:58:50,060
After all your handguns, erudition was in full flower by the time of his 1581 arrival in England.

1614
02:58:50,780 --> 02:58:57,140
Whether related to David Gans or not, in attaining such expertise, you would doubtless have studied under and among the elite cadre of philosophers,

1615
02:58:57,380 --> 02:59:00,890
mathematicians and alchemists who constituted the Elgar Gans as close acquaintance.

1616
02:59:01,820 --> 02:59:04,580
And while Johann Gans is anachronistically referred to as a scientist,

1617
02:59:04,580 --> 02:59:09,290
a metallurgist by some historians, he was certainly known to his contemporaries as an alchemist.

1618
02:59:10,290 --> 02:59:13,050
In fact, George Needham's detailed report to Walsingham.

1619
02:59:13,230 --> 02:59:18,570
To the contrary, Gandhi's interventions at the Mines Royal in Keswick were generally understood to be alchemical in nature.

1620
02:59:19,620 --> 02:59:24,300
At least one source describes his smelting method as a process of transmutation from one metal to another.

1621
02:59:24,570 --> 02:59:32,100
Quote, Right. Iron ore being by roasting brought into the perfection of iron is by the water and the strength of vitriol converted into copper.

1622
02:59:32,370 --> 02:59:37,620
Plus, quote, Finally in the prison notebooks of the debtor and amateur alchemist Clement Draper,

1623
02:59:38,100 --> 02:59:41,460
we find reference to alchemical recipes derived from Johann Ganz, his work.

1624
02:59:42,360 --> 02:59:47,100
And here's a picture of David, Kansas tome and Youssef in Prague in the old Jewish cemetery.

1625
02:59:47,460 --> 02:59:50,490
Guns in German and Yiddish, of course, goose.

1626
02:59:50,790 --> 02:59:54,030
And you can just make out of the top of the tombstone, a little goose.

1627
02:59:54,450 --> 03:00:01,050
And then I'm again David, a star of David. Below that, guns, in addition to authoring astronomical works and his work with Kepler,

1628
03:00:01,200 --> 03:00:08,790
wrote that David which is a sort of doubled history summer is is shoot the shoot of David and half the

1629
03:00:08,790 --> 03:00:13,770
work describes Jewish history until the end of the 16th century and the other half secular history.

1630
03:00:14,280 --> 03:00:16,560
And so he's remembered for both of those things.

1631
03:00:17,700 --> 03:00:22,530
As a relative of David Ganz, Joachim would have had access as a young man to some of the brightest minds in Europe,

1632
03:00:22,620 --> 03:00:24,029
possibly even to the Court of Rudolf,

1633
03:00:24,030 --> 03:00:31,950
the second one of the greatest early modern centres of mathematics, conjuring alchemy and astronomy with David as a father acculturation.

1634
03:00:31,950 --> 03:00:36,840
Young Joachim brought up, according to his deposition of Bristol, quote, on the Talmud of the Jews, close quote,

1635
03:00:37,200 --> 03:00:45,250
but probably also have enjoyed discourse with Rabbi Judah, Oliver and Bezalel, the morale of Golem crafting renown during the king's boyhood.

1636
03:00:45,570 --> 03:00:49,920
I was resident Miku of in Moravia, but David has been his student and lover,

1637
03:00:49,920 --> 03:00:53,070
undoubtedly continued to interact with the great and good in the community of Prague.

1638
03:00:53,670 --> 03:00:58,139
The the migrated away from Rudolph's Prague as it was about to reach its conjuring zenith with the arrival of

1639
03:00:58,140 --> 03:01:03,630
John D and Kelly and in advance of its greatest astronomical achievements under are Tycho Brahe and Kepler.

1640
03:01:04,170 --> 03:01:08,700
He nevertheless arrived in England bearing both our chemical expertise and personal connections to the arcane,

1641
03:01:09,210 --> 03:01:13,410
quote unquote, Kabbalistic masters of the Bohemian Court and its Jewish counterpart.

1642
03:01:14,580 --> 03:01:18,930
Could these Bohemian connections have influenced Raleigh's decision to include Ganz in Lane's Roanoke expedition?

1643
03:01:19,740 --> 03:01:23,160
Apologies for the presence of a Bohemian Sea coast in Robert Greenspan.

1644
03:01:23,160 --> 03:01:28,440
Dust off AT&T eight and Shakespeare's The Winter's Tale have sometimes pointed to the imaginary bohemia within

1645
03:01:28,440 --> 03:01:33,480
Elizabethan and Jacobean England as a locus of a heterogeneity where the unexpected might be expected.

1646
03:01:34,290 --> 03:01:38,820
Andrew Gurr suggests that the addition of a sea coast further underlines the unreality of place in the play.

1647
03:01:38,850 --> 03:01:43,710
This is speaking of Shakespeare's Winter Tale. John Pitcher, editor of The Winter's Tale for Arden three,

1648
03:01:43,920 --> 03:01:49,770
identifies the seacoast of Bohemia as a recurring early modern joke when employed by Shakespeare and presumably also by GREENE,

1649
03:01:50,100 --> 03:01:55,050
to alert early audiences to the unreality and make believe that was to follow Bohemia

1650
03:01:55,110 --> 03:01:58,560
and the Habsburg Crown lands more generally were also places where Catholicism,

1651
03:01:58,890 --> 03:02:02,910
various Protestantism and Islam sat often uncomfortably alongside one another.

1652
03:02:03,540 --> 03:02:09,840
Some critics, including Pamela Smith, have seen Rudolph the second's interested in alchemy and his assembly of his so-called magic circle.

1653
03:02:10,020 --> 03:02:13,259
As attempts to resolve these conflicts on such an account,

1654
03:02:13,260 --> 03:02:18,810
alchemy becomes a humanist search for a universal language that could unite disparate political, religious and social forces.

1655
03:02:20,050 --> 03:02:23,440
All his contemporaries were displaying an ability to employ foreigners and experts in ways

1656
03:02:23,440 --> 03:02:27,430
which fostered the bottom line of political and increasingly commercial enterprises.

1657
03:02:28,270 --> 03:02:32,200
As has been noted minds, royal shareholders, including Lord Birley and Sir Francis Walsingham,

1658
03:02:32,380 --> 03:02:34,870
brought a numbers of Germans to help the Kazakh works flourish.

1659
03:02:35,590 --> 03:02:41,710
Walsingham also employed Iberian crypto Jews or Conversos resident in England and his machinations against the Spanish.

1660
03:02:42,670 --> 03:02:47,470
It is possible then that poor Raleigh, Kansas Jewish Bohemian origins were no bug but a feature.

1661
03:02:48,370 --> 03:02:48,909
After all,

1662
03:02:48,910 --> 03:02:55,090
the Roanoke expedition was targeting a continent upon whose shores striving Catholic and Protestant nations would enter into further conflict.

1663
03:02:55,360 --> 03:03:00,970
And one where concerns about native diavel ism and the desire to save native souls would feature centrally.

1664
03:03:01,960 --> 03:03:07,990
Hereto. An alchemical universal language might serve not only in amassing physical riches, but also in achieving metaphysical harmony.

1665
03:03:08,890 --> 03:03:12,490
Thomas Harriot, mathematician of the land expedition, connects economic with spiritual motives.

1666
03:03:12,770 --> 03:03:16,510
In his description of a native idol, quote unquote, discovered in Virginia.

1667
03:03:17,630 --> 03:03:18,890
The people of this country have an idol,

1668
03:03:18,890 --> 03:03:25,280
which they call Koussa has a chain about his neck of white beads between which are other round beads of copper,

1669
03:03:25,280 --> 03:03:31,970
which they esteem more than gold or silver. These poor souls have none of the knowledge of God, although I think I'm very desirous to know the truth.

1670
03:03:32,270 --> 03:03:36,349
For one, as we kneel down on our knees to make our prayers and to God, they went about to imitate us.

1671
03:03:36,350 --> 03:03:37,690
And when they saw we moved our lips,

1672
03:03:37,700 --> 03:03:43,190
they also did the like where father is very likely that they might easily be brought to the knowledge of the gospel.

1673
03:03:44,440 --> 03:03:50,829
As if imitating sympathetic magic on a grand scale. The presence in the expedition of the bohemian mineral man suggests the organisers may

1674
03:03:50,830 --> 03:03:55,510
have engaged foreigners in order to encounter and counter such anticipated foreignness.

1675
03:03:56,320 --> 03:04:01,900
An Elizabethan outsider in terms of his Jewish religion and German tongue, as well as in terms of his professional occult expertise.

1676
03:04:02,200 --> 03:04:06,280
Gans brought a liminal identity with him to the very edges of the early English world scape.

1677
03:04:06,880 --> 03:04:09,100
In his person, he connected the magical courts of Rudolf,

1678
03:04:09,100 --> 03:04:15,040
the second and rabbi lover with the native peoples in, quote unquote, wild geographies of the new colony.

1679
03:04:15,880 --> 03:04:19,740
It would be difficult to find a better metaphor than Ganz as alchemy with the violence of its

1680
03:04:19,740 --> 03:04:24,850
successive roasting in washings for the fraught attempts to transmute the new again in quotes,

1681
03:04:24,850 --> 03:04:32,890
landscapes, native populations and natural resources of Virginia into economic, political and spiritual opportunities for the English colonists.

1682
03:04:33,790 --> 03:04:37,570
Ganz was a man known to be capable of conjuring from the landscape something impossible,

1683
03:04:37,930 --> 03:04:44,200
a merger of materials to yield a substance purer and more powerful than the original's magic, though, always has a cost.

1684
03:04:44,620 --> 03:04:48,400
Neither scientific genius nor long service could forever obscure his hyphenated identity.

1685
03:04:49,210 --> 03:04:54,070
While Ganz was abused to his patrons gaining access to occult resources in Roanoke, his label, Personhood,

1686
03:04:54,070 --> 03:04:59,500
would need to be controlled once he returned from the edges and attempted to reintegrate himself into Elizabethan society.

1687
03:05:00,340 --> 03:05:05,409
Thanks very much. Well, I just want to say what a fantastic panel this was.

1688
03:05:05,410 --> 03:05:11,830
All the papers were great. We should thank all the panellists for a fantastic, fantastic set of papers.