PART THREE: Promoting a Second Wave of Conversion

What kicked off the Transition Period production of brass badges, then, and what story might it tell about the Christianization of Denmark? King Harald Bluetooth’s bold proclamation on the Jelling stone masks both the existence of Scandinavian Christians who preceded it and a long process of conversion that followed. During those initial years, local communities all over Scandinavia seem to have opted for a kind of middle way, deciding for themselves which teachings and rituals to adopt and which ancient traditions to keep. The outcome was a hybridized version of Christianity that preserved many ancient customs and that prevailed as long as the organized Church remained weak, especially in rural areas. An important component of this hybridized Christianity was a kind of collective approach to devotion, which put greater weight on outwards conformity than on individual conviction.

Our arguments begin to come full circle. It stands to reason that the brass badges of the Transition Era functioned as Christian amulets. Around the year 1100 C.E. Ribe was one of only a very few cities and ecclesiastical centres in Denmark. It featured the predecessor to the modern cathedral church, which happened to be timbered instead of stone-built, in line with contemporary custom all over Europe. Next to this building church goers would find the workshop where they purchased some sacred amulets to carry home to their rural homestead. This way, the new badge-owners managed to fertilize the orbit of their daily lives and activities not only with mere Christian symbolism, but also with the supernatural powers that resided within their purchase – at least, according to their pre-modern world view! This, in turn, facilitated a new stage of ‘inwards’ conversion that would overtake the entire country. The widespread use of Transition Era badges all over the Danish realm points towards a concerted effort to make the laity embrace Christian beliefs at an individual level. In the wake of this, the Danish landscape came to experience a profound re-organization in regard to administration and religious practise. A new wave of church building activity began that left its distinct mark on the modern Danish countryside. As a result, Denmark’s quaint country churches stand today as a living testimony to the growing political and economic power of the medieval Church. They are physical manifestations of certain changes in theological practice that increasingly stressed the importance of personal belief and the need to make the teachings and salvific practices of Christianity accessible to all believers. 

Even though the Transitional Era brass badge industry still acted very much on a regional level, it seems to us that it implemented similar theological principles and that it unfolded similar economical dynamics as the comprehensive production of religious pewter badges in Europe, from around 1200 and onwards. And yet, it should be noted that the Transition Era workshop in Ribe challenges our modern concepts of how badges were made. There are indications that high and late medieval badge workshops implemented a labour division between highly skilled craftspeople, who were carving different designs into stone, and pewter smiths who merely melted the ore and poured it into the molds. At some religious centres, these molds were made by goldsmiths and owned by the abbey or church, which then oversaw the production of the authorized badges that were sold at their sites. These stone molds were used and reused to make hundreds of badges. All of this corresponds deceptively well with the modern industrial dichotomy between a caste of designers who rule over the drawing board and another caste of manual labourers on the factory floor who restrict themselves to pouring someone else’s design into matter … And yet, our archaeological finds from Transition Era Ribe seem to speak a somewhat different language! Here, the metalsmiths operated with clay and with copper alloys. The real challenge with those materials lies not in designing some intriguing iconography, but rather in designing one that also lives up to the technical challenges of a different kind of serial production – which will only reveal themselves to the practicing caster of copper alloys.

Nowadays, scholars of archaeology tend to envision ancient artisans as active creators of the social universe they once inhabited. After all, many choices within the manufacturing process are culturally conditioned and express a mindset. An analysis of the production chain offers a key both to the cultural habitus of individual casters and to the inner workings of society during the historic transformation from pre-Christian to Christian Viking Age and beyond. And thanks to new digital revolution in archaeology, our project team will be able to trace down some previously invisible ‘finger prints’ that the casting profession has left on our material record. This way, we will be able to show how several generations of metal casters contributed to making the far North a part of medieval Christendom and how they enabled Scandinavia to enrich the culture of North Western Europe with innovative ideas and novel items … maybe also in regard to the pilgrim badge tradition?

 

Further Reading

 

Croix S, Neiß M, Sindbæk SM. The réseau opératoire of Urbanization: Craft Collaborations and Organization in an Early Medieval Workshop in Ribe, Denmark. Cambridge Archaeological Journal. 2019;29(2):345-364. doi:10.1017/S0959774318000525

Michael Neiß and Rebeca Franco Valle. Devices of Ekphrasis? A Multimodal Perspective on Viking Age Animal Art. Text & Image 36.2 (November 2021) 143–170.

https://pure.kb.dk/da/persons/mette-h%C3%B8jmark-s%C3%B8vs%C3%B8

PART TWO: Recovering Viking Age Art for Posterity

Recall that thirteenth– and fourteenth–century pilgrim souvenirs produced across most of Europe, including in the cathedral town of Ribe, were most commonly manufactured by melting pewter, a cheap material, and pouring it into molds carved into stone, which was a fast and simple process. (You can see a short video here ).  In contrast, the earlier, Transition Period workshop in Ribe worked with brass, which constituted a valuable commodity, in combination with clay molds, which could be used one time only. The molten brass was poured into the clay mold, which was broken apart once the metal had hardened, which explains the thousands of mold fragments on site. The badges produced in the Transition Era Ribe workshop tend to have pins and pin-catchers on their reverse, rather than the eyelets that became more common for continental badges from the high and late Middle Ages. The use of pins reconnects to the ancient Scandinavian tradition of brooches, albeit rather in a symbolic way, because the Transition Period badges are much smaller and more slender than their Viking Age forerunners, which also served a practical purpose as brooches pinning garments together. 

Until recently, the scientific task of analysing mold fragment was extremely time consuming and bestowed researchers with many uncertain outcomes. First, most of the fragments are partially sooted. This makes it difficult to trace and interpret the cavities. Second, the fragments are very fragile. This makes it risky to fill the cavities with modern metal substitutes (for example, silicone) to produce a 3D relief that is somewhat easier to follow. Third, it is very difficult – even for the trained eye – to compare the relief of two similar mold cavities to establish minimal deviations between two different mold topographies. In the face of these difficulties, we decided to try a different way. We implemented 3D laser scanning as a study tool for mould impressions from Transition Era Ribe. The technique has been previously tested for shape analyses on other mold fragments from the Early Viking Age as well as the High Medieval Era, albeit on a much smaller scale. After 3D-scanning a large selection of Transition Era moulds in a few weeks’ time, we are able to turn different mould surfaces inside-out. The virtual casts we have created lend themselves to digital comparisons that can be conducted by a few mouse-clicks or with the aid of groundbreaking artificial intelligence. Our pre-studies made us aware of the possibility that the Transition Period mold materials contain some original design ideas that have not come down to posterity in their metal form. By re-making those lost casts using virtual means, we hope to recover some unknown pieces of Viking Age artwork.

We have already become aware of the fact that our clay molds contain imprints from up to three objects, a phenomenon that only was rarely seen before in a Viking Age context. At the same time, the Transition Period artisans made sure to design their objects in a savvy way that facilitated the pouring process, whereas their forerunners tended to put all their heart and soul into much more demanding shapes … which paved the way to many uncertain outcomes. Third, it seems that our Transition Period artisans did not refrain from marketing badges produced from flawed casts to the less affluent segment of the population – a practice that might not have found universal approval in the olden days! All of this points towards the possibility that the casters of the Transition Period inaugurated a new era of mass production which felt rather medieval than Viking. Surprisingly perhaps, the combined badge output of all Transition Period artisans in South Scandinavia surpasses the surviving number of medieval badges from the same region.

In the final part of our blog post series, we will explore the message and meaning of the Christian badges from Transition Era Ribe.

PART ONE: Christianity and Badges in Ribe, Denmark

In recent years material research on early medieval Northern Europe and its Viking Age (ca. 750 to 1100 CE) has experienced an unparalleled renaissance, driven in part by digital technologies that allow archaeologists to ask new questions and find answers to previously unanswerable ones. Our project Handicraft Archaeology based on Intelligent Technology (HAbIT) with 3-year funding from The Research Council of Sweden and support from Museum West and UrbNet  in Denmark, seeks to understand how applied arts from early urban contexts contributed to making Scandinavia a part of Western Christianity. The project title alludes to ancient craft processes and to the technical solutions of today that help us rediscover them – such as 3D laser scanning, virtual object analysis, augmented metal casting experiments, and material composition analysis with the aid of portable X-ray fluorescence (XRF). These blog posts focus on one question and on the ways we have used new technologies to propose new answers.

Over the past decades, hobby metal detectorists in Denmark have been finding hundreds of small, religious badges dating to the decades around the year 1100, which in a Scandinavian context falls into the Transition Period between the Late Viking Era and Medieval Era. Three motifs, all animals with symbolic import, are the most common: a bird, a sheep or lamb, and a large beast surrounded by loops.

PHOTO OF A BIRD BADGE
Tiny brooch depicting a bird. Found during the excavation of the
Transition Period workshop in Ribe. Maximum length: 2 cm

 

PHOTOS OF LAMB BADGE

Two brooches depicting the Lamb of God.
The one on the left stylistically somewhat earlier than the one on the right.

Urnes-style badges depicting a great beast surrounded by loops.
They differ in terms of artistic quality, but the motif is the same.

 

These animals have been interpreted plausibly as Christian symbols. It has been argued that the whole set might be standing for the Holy Trinity, consisting of the Father, the Son and the Holy Spirit. The idea to depict God’s animating power as a bird and Jesus Christ as the Lamb of God falls in line with generic medieval iconography. The notion to represent God as a beast in loops, however, derives most likely from native Scandinavian custom.

These finds from Ribe unsettle existing chronologies about the production and use of religious badges. They seem to be simultaneously too late and too early. 

On the one hand, as symbols of missionary efforts, they are late. During the Viking Age, Scandinavian peoples mediated important messages by means of animal art. Do our badges reconnect to that tradition? Perhaps. It would make sense for Mother Church to use the traditional channel of animal art to appeal to the hearts and minds of her Scandinavian converts. But according to the mid-Viking Age runestone at Jelling – which is often called Denmark’s baptismal certificate – king Harald Bluetooth (d. ca. 987) “made all the Danes Christian” around the year 965. The Transition Period religious badges, produced in the decade around 1100, post-date Harald’s claim by about four to six generations. It is hard to argue that the users of our Transition Period badges were converts, when Harald’s claim – together with other supporting data – make it likely that the era of official conversion lay many generations behind them.

On the other hand, compared to the general rise in the use of religious badges in the West, the Transition Period badges are early. A good comparison is provided by the popularity of the devotion to Thomas Becket, who was assassinated in Canterbury cathedral in 1170 by four Anglo-Norman knights. The shrine site saw the mass influx of pilgrims and the production of badge-like objects for them almost immediately and for decades thereafter. The enigmatic badges found in Denmark predate the Canterbury badges by many decades.

What then prompted the production and use of the Transition Period badges?

Over the past five decades, archaeologists have been slowly paving the way to an answer through their work excavating three Transition Era workshops where these badge-like objects were produced. One site is in the northern Danish city of Aalborg, the second is in the southern Swedish cathedral town of Lund, which was under Danish rule until 1658, and the third and most recent site is in Ribe, excavated in 2012. The excavation of this site produced thousands of finds: mold fragments, crucibles and other casting debris, as well as miscast jewelry made of brass, all dating in between 1077–1120. The finished objects produced at the Ribe workshop remind us of medieval badges, but they also differ from them in some interesting ways!

In part two of our blog post series on religious badges from Ribe, we will explore how the Transition Era Ribe badges were produced.

Badges in Medieval Ribe (Denmark)

Series Title: Badges in medieval Ribe (Denmark)

By Michael Neiß and Mette Højmark Søvsø

Authors and Project Partners

Mette Højmark Søvsø (Museum West, Ribe, Denmark). MA in Medieval Archaeology from Aarhus University. Research interests in medieval jewellery, amulets, detecting finds.

Publications, activity, CV

Michael Neiß (Lund University, Sweden, & Aarhus University/UrbNet, Denmark): PhD in Archaeology & M.A. in Comparative religion. Postdoc researcher with a keen interest in Ancient art and craft processes. https://portal.research.lu.se/en/persons/michael-neiss

Series Introduction

Ribe (population ca. 8,500) is the oldest town in Denmark. Sited on a low rise along a shallow river in a once marshy environment only about four miles from the sea, the townscape is dominated by a cathedral whose dissimilar towers soar above it. They remind the viewer of Ribe’s long history as a Catholic ecclesiastical center (founded, legend has it, in 948 and dissolved in 1536 when the cathedral became a Lutheran church). But Ribe is older still. Archaeological evidence securely pushes the origins of Ribe back to the early 700s, the beginning of the Viking Age, as a crafting centre and trade emporium that grew into a medieval town.

What are the origins of pilgrim badges in medieval Western Europe? Archaeologists analyzing the exciting new excavation results in the Danish city of Ribe are proposing a new line of argument that puts craftspeople at its center. In this series of three linked blog posts project partners Michael Neiß and Mette Højmark Søvsø share their newly funded project.

View of Ribe and Ribe cathedral, looking west north-west.

Map of Viking age emporia in Scandinavia.

Aerial photograph of Ribe Cathedral and its surroundings. The excavation area is marked with blue just south of the cathedral.

Eating Sandstone, Eating a Story: Part Two

Eating Sandstone, Eating a Story: What’s Dust got to do with it?

It is an odd thing to do, isn’t it? To dig out dust from a brick of a church and eat it? Even more curious is the practice surrounding this belief when considering that the bricks of the outer church were not themselves miraculous, but simply close to the miraculous wooden statue of Saint Job. For the practice of eating this dust to make sense, certain beliefs must be held: first, that matter is or can be sacred; second, that the sacredness imbued in matter (i.e., in the statue of Saint Job) can be transferred to other matter through proximity or touch; and third, the proximal sacredness of certain matter can be transferred (i.e., consumed by pilgrims, transported) without losing its sacredness.

 

Pilgrim marks (from various centuries) on the exterior iron sandstone bricks of Sint-Martinuskerk. Photograph: Hannah Gardiner.

 

The possibility of infused matter in medieval settings of religion and popular belief might sound odd, naive, or even suspicious to a secular person in the twenty-first century. However, the beliefs underlying this practice remain culturally relevant and in use today. Think, for example, of a baseball that’s been struck out of the park in a professional game. There is no doubt when fans flail to catch this ball and erupt in excitement when it has been caught that matter can still be thought of as sacred. Not only has some part of the essence of the batter been conferred from the bat to the ball in the player’s hitting of the ball, the occasion of a home run acts as a sort of simultaneous ‘sanctification’ of the player and the baseball they hit. For the person who has caught the baseball, this object becomes treasured due to its participation in a personal story and a collective one. The individual’s act of catching has brought them closer to the event in a meaningful, almost religious way. This closeness and the newfound sacredness of the baseball do not dissipate when they leave the ballpark.

This analogy is not a perfect comparison of the intricacies of each scenario, but nonetheless invites us to look more closely and creatively at rituals of the past. It also illustrates how modern people continue to perceive and mediate objects through story. Unlike the iron sandstone bricks at Sint-Martinuskerk in Wezemaal, which were “touched” by the statue of Saint Job through their proximity to it, the baseball is “touched” by proxy by the baseball bat, which the player touches directly.[1] This baseball analogy nonetheless offers us an opportunity to meditate on an object considered that is sacred without having been physically touched by the person who made it sacred. This is likewise true of the bricks at Sint-Martinuskerk.

For both pilgrim and the baseball fan who catches a home run ball, their participation in this collective history does not depend on them. Both are invited into a communal story, and therefore an understanding of these objects as ‘sacred,’ because of someone else’s actions, which have made them so — either the player’s or the saint’s/the team’s or Christ’s.

So while eating dust from church bricks does indeed sound like an odd thing to do, so does willingly catching a cushioned cork covered in horse or cowhide from the sky, doesn’t it? It’s only when you if consider the stories in which they take part that neither one seems quite as ridiculous.

Written by Hannah Gardiner.

[1] Note: We still acknowledge the power of direct touch when we display clothing worn by celebrities in museums, preventing the public from the now destructive power of their own touch.

_________

views inside of Sint-Martinuskerk

View from the back of the church, facing the high altar. Photograph: Hannah Gardiner.

Statue of Saint Job. Anonymous, c. 1491–1610, stone, 177 x 87 x 43 cm. Wezemaal, Sint-Martinuskerk. Photograph: Hannah Gardiner.

View of the church organ from mid-church. Photograph: Hannah Gardiner.

Statue of Saint Mary of Magdalene. Anonymous, c. 1501-1525, stone, 169 cm (h). Wezemaal, Sint-Martinuskerk. Photograph: Hannah Gardiner.

 

View of ceiling with northern keystone with the coat of arms of the Lords of Wezemaal (top) and southern keystone depicting Our Lady and Child on a crescent moon (bottom). Anonymous, 1401-1500. Wezemaal, Sint-Martinuskerk. Photograph: Hannah Gardiner.

 

Eating Sandstone, Eating a Story

EATING SANDSTONE, Eating a stORY: PILGRIMS IN WEZEMAAL

Saint Job. Anonymous, c. 1400–1430, wood. Wezemaal, Sint-Martinuskerk. Photograph: Hannah Gardiner

The wooden statue of Saint Job at Sint-Martinuskerk (Church of Saint Martin) sits within a glass case elevated about five feet off the ground. Job is magnificent — he is handsome and captivating despite being small in size. Miraculously, despite fires, thefts, and the arduous passage of time, this statue of Saint Job remains housed in the village church of Wezemaal, Belgium, which saw its veneration by pilgrims in the late Middle Ages. I had a chance to visit the village church in May and see the wooden statue up close. This powerful work of art attracted thousands of pilgrims seeking out its healing powers, most notably during the syphilis epidemic. Peering down from his glass perch, Job’s face consoles me, as I imagine it consoled many before.

Sint-Martinuskerk is a historically, economically, and theologically interesting site, but my interest in it is one of body — and not just of Job’s. Job’s body in the Book of Job was sick and made well; many pilgrims going to Wezemaal were seeking the same form of redemption. There are pilgrim badges from the site that are round and gold and depict the apocryphal story of Job offering a scab from his body to musicians, only for that scab to turn to gold. As I’ve written about at length, when pilgrims attached these ‘golden scab’ badges to their own bodies, they aligned themselves to the body of Job (and typologically, to that of Christ), embodying his story of redemption and broadcasting the promise of their own.

More bodiliness was to be found in Wezemaal. And this time, a more intense form: that of consumption. Dr. Bart Minnen, the pioneering researcher on the cult of Saint Job in Wezemaal, was kind enough to show me around the church when I visited. The church is full of devotional works of Jobian art from the Middle Ages to the twentieth-century. I remained captivated by the wooden statue, but found myself increasingly curious about what could be found ‘behind’ it: pilgrim marks.

 

Pilgrim marks (from various centuries) on the exterior iron sandstone bricks of Sint-Martinuskerk. Photograph: Hannah Gardiner.

 

Visible only from the outside of the church are the marks pilgrims carved into the iron sandstone bricks of Sint-Martinuskerk. According to Dr. Minnen, pilgrims wanted to get as close as possible to the healing statue of Saint Job without touching it. They desired to take home something tangible that had, in some way, come in contact with the sacred object. These pilgrim marks are traces of one way they managed to do this. Pilgrims carved these marks behind Saint Job’s Choir, the south trancept, and the side chapel to its left. These areas of the church — the closest ones to where the statue of Job would have been — are the only ones affected.

Saint Job’s well, located across the gravel road from the church.

Like all sites of pilgrimmage, earth and dust in Wezemaal took on a sacred dimension. Bart Minnen explained to me that pilgrims often carved out dust from the church’s bricks in order to consume it directly or with other substances, such as the healing water of Saint Job’s well, which was located nearby. [1] To be sure, pilgrims did not desire to eat the dust for its own sake, but because of the sacredness it has been infused with by virtue of its proximity to the statue of Saint Job. I find this practice very intriguing. It seems of course similar to the participatory practice of pinning a pilgrim badge onto one’s body, but it goes even further than aligning the body to Job. The power of Job’s story is conferred onto matter in place, which is made almost Eucharistic in the pilgrim’s inviting of it into their bodies.

But why bother eating dust? What does this have to do with pilgrim badges? I explore these questions further in my blog post next week.

—————

[1] Note: information from this paragraph is a translated paraphrase of the information found on this phenonemon in “Devotie in een landelijke bedevaartskerk” in Den Heyligen Sant al in Brabant, volume 1, see page 120. My paraphrase has been supplemented by information Bart Minnen shared on tour at the site, but the ideas presented throughout this paragraph are entirely his own.

Works Cited

Minnen, Bart, ed. Den Heyligen Sant al in Brabant: De Sint-Martinuskerk van Wezemaal en de Cultus van Sint-Job 1000-2000. Volume 1. Averbode, Altiora Averbode, 2011.

Sint-Martinuskerk. Photograph: Hannah Gardiner.

My sincerest thanks to Bart Minnen for taking the time on a Friday morning to show me around Sint-Martinuskerk. His pioneering work on the history of the church is what has enabled me to ask questions about this past and glimpse into it myself.

Written by Hannah Gardiner.

Five Lessons Outrigger Canoe Paddling Has Taught Me About Writing

Special Blog Post by Kate Elliot

Photo credit: Kate Elliott.

We are from the ocean, and we are water people who will end up back in the sea sooner or later.[1]

You never know when you’re going to fall in love.

Soon after moving to Hawai‘i in 2002 I read an article about outrigger canoe racing. Something deep in my soul opened its eyes with abrupt interest.

For various life related reasons I wasn’t at that time able to pursue paddling (as it is called here, not rowing). A few years later, in the fall, a friend asked if I wanted to try out paddling during the “winter season.” On a fateful Sunday morning in November I met her at the site of her canoe club.

The winter season is a good time for novices to start because for many it is the recovery and recreational season. There were newcomers as well as experienced regulars at the practice. The club had paddles for us novices to use. The coach showed us how to hold the blade and taught the basics of the stroke. We got in six-seat canoes, and paddled out through the Ala Wai Harbor onto the ocean beyond Waikiki’s beaches, and were gifted an incredible view of the island rising as if out of the waters, a perspective that never grows old no matter how many times I see it.

That morning we paddled for what I would now consider a very short time, and at what I am sure in retrospect was a leisurely pace. But the workout felt hard. The next morning I was so sore all over that it hurt just to get out of bed. I was already in love and ready to go out again. Hooked by the blend of ocean and teamwork, I have been paddling since that day.[2]

***

The coach for that three-month winter season took us paddlers (both newcomers and regulars) on field trips. She felt it was her kuleana (responsibility) to share the culture and legacy of Hawai‘i.[3]  She taught us several oli (chants), including E Hō Mai, a chant “commonly used at the start of an event or small gathering to focus a group’s energies and ultimately carry out the kuleana they have undertaken.”[4] We went to Paepae o He‘eia, a fishpond that is part of a unique aquaculture tradition in the islands. She took us to Mauliola (Sand Island), where the Hōkūleʻa is berthed, to let us walk onboard this iconic vessel, a replica of one of the early voyaging canoes, the means by which people reached the islands long ago.[5]

Among Pacific Islanders the canoe is the symbol of their mutuality. It lies at the heart of their culture, for all know that their very existence is owed to successful voyages in ancient canoes. The canoe reminds them of the courage, resourcefulness, and skills of their ancestors–qualities worthy of emulation today, and upon which survival may once again depend.[6]

The outrigger is a canoe with an ama (a float) attached to the canoe, which provides stability for negotiating the shoreline waves of an island surrounded by open ocean. It’s a technological advance developed in the western Pacific long ago that, together with wayfinding, allowed people to undertake over centuries and across vast oceanic distances perhaps the most astonishing migration in human history.

The earliest arrivals—the ancestors of Native Hawaiians—reached the isolated island chain on double-hulled canoes via wayfinding, the practice of non-instrument navigation using “their observations of the stars, the sun, the ocean swells, and other signs of nature for clues to direction and location of a vessel at sea.”[7]

The story of how wayfinding was lost in Hawai‘i and then recovered is well worth looking into, but is not within the scope of this essay. Suffice to say that Mau Piailug, a wayfinder from Salawat, crossed cultural boundaries to pass on his tradition to Hawaii. There are a number of books and articles about the subject. I’ll start by recommending Sam Low’s Hawaiki Rising: Hokule‘a, Nainoa Thompson, and the Hawaiian Renaissance (Island Heritage Publishing, 2013).[8]

***

Outrigger canoes have been in use for centuries in the Pacific islands, for travel between and along islands, for warfare, for fishing, and for recreation and surfing. That’s as true today as it was in the past (although after King Kamehameha conquered and unified the entire island chain into a single kingdom the use of canoes in war ceased in Hawai‘i).

Where there are canoes there is also inevitably racing.

The modern Va’a sport was developed in Tahiti and Hawaii. At the beginning of the 19th Century, Va’a races in the lagoon already played an important role during the traditional cultural “Heiva” festival in Tahiti. At the turn of the 20th Century, organized va‘a races emerged in Hawaii, where clubs like Hui Nalu and the Outrigger Canoe Club that were founded at that time still thrive today.[9]

In the 21st century, outrigger canoe racing and canoe clubs can be found all over the world.[10]

These days there is also an entire recreational and racing scene for light single- and double-seater outrigger canoes, OC-1 and OC-2. My sport is competitive OC-6.[11] Over the decades the sport of OC-6 outrigger racing in Hawai‘i has coalesced into three racing seasons: preseason, regatta, and long distance.[12]

Regatta is the “sprints” season. It’s also the club season. Any given canoe club will field crews in multiple races. A regatta day is a big day, lots of people gathered on the beach beneath awnings, usually with food, an announcer with music playing between announcements and maybe making random commentary (“Is that Aunty Laverne steering Keahiakahoe?”), kids swimming at the shoreline, a family affair and lots of cheering for your crews and your club because it’s a long day with 43 races to complete by sunset. The ocean is beautiful, the vibes are fun, and sometimes your club wins its division that day which makes it even better!

Photo credit: Kate Elliott.

Here’s a drone view of a regatta in 2022. Long distance races take place out on the ocean and generally run 24 – 42 miles with 9 – 12 paddlers per crew who change in and out of of the OC-6 via an escort boat throughout the race.

***

It’s impossible to quantify why I fell in love with paddling.

Partly it’s the ocean. I’m the descendent of water people, as many Scandinavians were and are, inheritors of a seagoing tradition. One of my great-great-grandfathers was a ship captain in the Faroe Islands, an island culture in the North Atlantic deeply oriented toward the ocean. I showed water person tendencies from an early age. When I could barely toddle I charged into a lake determined to reach my dad and sisters, who were out swimming, even though I couldn’t yet swim. I grew up in Oregon and my family often visited the coast, so the Pacific is my home ocean, rooted in my heart, although the waters of the Pacific off the Oregon coast are a lot colder than the water here in Hawaii. Dad and I would still go in to swim anyway. No water too cold! He was a water person too. It was something he and I shared.

The ocean is bigger than you are and it can kill you—not because it is malicious but because it is vast, deep, and immeasurably more powerful than any small human body. Waves never break the same way twice. It’s never fully still. And it is always beautiful: the swells, the wind, the current, the salt air and the sun, the way it all works together and changes every day and every hour. Saltwater heals in ways we can’t always explain.

I also fell in love with OC-6 paddling because it centers on teamwork: Ho‘okāhi ka ‘ilau like ana (Wield the paddles together. Work together). As a writer I work alone for long hours. OC-6 paddling gives me time with other people where we are engaged in a shared activity that we all love. There’s something about the ways a connection between individuals can amplify performance that engages me. And to be clear, paddling has also brought to me a far greater understanding of and interaction with Hawai‘i Nei.

Finally, as a lifelong athlete, I appreciate a sport where people can compete seriously well into later life. Experience gives paddlers so much of an edge that newcomers can be considered novices for three years. In a five mile race,[13] an OC-6 crew of women all in their 60s can beat a crew of fit men in their 20s and 30s if the men are novices who are still learning timing and technique. Ask me how I know.

***

Paddling has taught me important lessons. Here are five.

Be in the present moment.

This isn’t a fresh insight, but it’s one I wasn’t able to ever quite put into practice until paddling trained me to focus with precision and immediacy.

A steerswoman I often paddle with used to call out, to me specifically, “stop thinking!” She could tell when my mind wandered away from the task (practice) by the way I was paddling.

I struggle to be in the moment, to live in the present rather than pointlessly interrogating the past, neurotically anticipating an unknowable future, or trying to figure out what needs to happen in the next chapter of the book I’m currently engaged with when I should be concentrating on the activity at hand.

If your mind is wandering, you aren’t paddling at your best because you aren’t paying full attention to timing and technique, to the boat, to your crew. For a canoe to truly move, timing is key, everyone in and out together, unison. “Now we’re walking,” the steersman will call when we are all hitting with the same power, same timing, same technique and the boat really starts to glide.

It has taken me years to be able to shed (most of) the rocketing thoughts and just put the blade in the water and bring it out and back in. That’s all there is. In an hour long race, there isn’t “how much farther, I’m tired” or “in chapter 20 should the general launch the attack at dawn or dusk” or “what should I have for dinner.” There is just this stroke right now, and then there is just this stroke right now. All the way to the end.

Similarly, writing goes best when I’m all in on the work, not worrying about yesterday or tomorrow, just here, with the words, right now.

For example, if I’m mired in the wretched Sargasso Sea of the middle, I may find myself neck deep in doubt about whether the words I’m writing are any good. I’ve learned to keep writing one word at a time until I reach the end of the scene. Focusing on the words instead of the anxiety often allows the anxiety to eventually bleed off and the words to flow. Similarly, when in the early stages of writing a novel, at the beginning of the story, I’ve learned not to fret over whether I can get to the ending in exactly the way I hope to; instead I concentrate on writing one scene at a time because at the moment that’s my only way forward. Just the next scene. And the next. All the way to the end.

You can only move forward from where you are, not from where you wish you were.

My second year paddling was the first year I paddled a long distance season (my first season I only paddled regatta). Long distance is a different regimen and a more strenuous commitment. You’re out on the open ocean, your canoe might flip (huli), and you have to do water changes because your OC-6 has 6 seats but your crew for distance is made up of 9 – 12 paddlers. Long distance isn’t for everyone but, let me assure you, it’s fabulous.

In big clubs there will be multiple long distance crews usually set up by experience and skill, so your “senior” crew will be your best paddlers, and your other crews will be less experienced or skilled paddlers. For my first long distance season I was with a smaller club. We didn’t have enough paddlers for our Masters 40 Women crew to split up by skill level. This meant there was one very experienced and competitive woman who got impatient that the crew wasn’t doing better and that not everyone was as fit and skilled as she was. This one paddler’s wishes and irritation did not change the fact of who was on the crew. A novice can’t magically become more experienced. There weren’t other paddlers to take the place of people this woman thought weren’t up to snuff.[14]

How much time have I wasted in my life wishing some element or event in my publishing career had gone differently? If only, I might say.

If only I’d been able to write the seven volumes of the Crown of Stars series fast enough that they could have come out one per year, on the regular schedule we writers are told over and over is required for big success. If only I hadn’t had that three year publishing gap between Buried Heart and Unconquerable Sun, which is so damaging to a midlist writer’s visibility in the marketplace.

But the past can’t be changed. “If only” is wasted effort that can be better used in other ways. Paddling has helped me learn to figure out where I am and what options I have based on the place I’m standing right now.

You improve commensurate with the effort you put in.

Experience, discipline, and persistence matter more than talent. Timing matters more than strength.

True for paddling. True for writing, especially across the span of a career.

Timing in paddling is a matter of practice and attention. In writing, however, timing can often be out of the writer’s control. Two writers who both write good books may have quite disparate outcomes. Books published in the week when 9/11 happened did not sell. The pandemic hurt some writer’s careers and helped others, and often it was a matter of what readers could bear to read, or what month a book came out. Perhaps years ago a writer wrote a great horror novel that got published right when the bottom fell out of the horror market, at a time when the horror genre was declared dead forever. Yet these days the horror genre is having a resurgence that is currently showing no sign of stopping. Maybe the same writer will land a deal for a horror novel when they thought they would never be able to sell horror again.

What about talent? Yes, talent is useful as a gift, but it isn’t everything. It isn’t even the most important thing.

Most writers will labor in the so-called midlist for much if not all of their careers, however long that career may end up being, and even the length of any given career can’t be predicted because there are so many variables that enable or obstruct individuals and groups.

Lightning may strike for any writer, or it may not. What a writer can control is the work they put in.

Their level of craft helps them write better books. Experience also provides a writer with the tools to adapt to changing times, because times and tastes and aesthetics do change.

Discipline keeps a writer working through tough times or even those days when they’d rather kick back and eat bon-bons but have a deadline to meet.

Persistence allows a writer to bounce back after a setback (and most lengthy writing careers will involve setbacks). Persistence also helps a writer return to writing after an interruption when it might seem easier or more pragmatic to give up. Just as persistence gets a person through a hard practice and a strenuous race, it also keeps an author writing one story and then another, determined to keep plugging along instead of quitting.

When “they” tell you that you can’t do it, do it anyway.

The big ticket outrigger canoe race in the islands, sometimes called the “world championship” of outrigger racing, is the 42 mile Moloka‘i-to-Oahu canoe race across the 26-mile-wide and 2300-foot-deep Kaiwi Channel. The Moloka‘i Hoe, as the men’s race is called, began in 1954. Women were told they weren’t strong enough or tough enough to handle the treacherous channel. But in the end the women decided they’d had enough of being told what they couldn’t do.

“The Kaiwi Channel was deemed too dangerous for women to attempt for decades—that was until two all-women crews … crossed the channel in secret in 1975 to prove women could.”[15]

It took until 1979 to finally launch an official woman’s race, the Na Wahine O Ke Kai,[16] which now attracts paddlers from all over the world.[17]

Barriers come in all sizes and shapes for writers and artists, for people in many circumstances. Not every obstacle is surmountable, and part of wisdom is figuring out what has to be accepted as well as what does not have to be accepted. One of the hardest tasks is to set aside the negative talk and obstruction-energy a person has been bombarded with for years (from institutions, from others, from inside themselves) and decide it is time to cross the channel, whatever channel it may be in your art, your work, your life.

If you start the race, you finish the race.

This is a complicated lesson because there are times when people, through no fault of their own, can’t complete something they started. It’s important to state that up front.

First of all, speaking purely of competition on a team or crew, when the race or the game starts every member of the crew needs to be in it, fully, for the whole race or game. No slacking off midway. No stopping (injuries and sudden illness aside). No changing your mind. It’s not fair to your teammates to give way or give up. It’s better to back out ahead of time (as long as there is someone who can take your place) than to stop paddling a mile from the end because you just don’t feel like it any more. Once you start the race, you finish the race.

But there’s another element to this that is a mentality, an approach, a determination.

In 2009 I paddled my first long distance race, the Dad Center Memorial Canoe Race from Kailua Beach to the Outrigger Canoe Club beach around the south end of the Oahu past Makapu‘u Point. As we drove to Kailua at dawn I was excited but also terrified. What if I couldn’t do it? What if I couldn’t get in the boat during water changes? What if I got exhausted and couldn’t paddle through the whole race? What if there was a shark?[18] Maybe I shouldn’t have attempted it? Maybe it would have been better to not do long distance at all? What if what if what if?

The race horn blew. All my nerves vanished. The rest of the world dropped away. Only the race mattered, a liminal space lifted as if out of ordinary time.

Every time—every single time—I start a new novel I am flooded with self doubt. Can I write an entire novel? Was this ever a good idea? Do I know what I’m doing any more? Can I get to the end?

Experience has taught me that the first step is simply to start. Put the blade in the water and make the first stroke to get moving. And then the next and the next. It’s the only way to get going. There’s no work around. Does the vision in my head seem too complex to encompass? Does its endpoint seem so far away I fear I can never get there, because I lack the skill or the time or the energy? Well, then. Write the first one hundred words whether they are good words or indifferent words, whether you’re going to keep them or toss them later. Then write the next one hundred words. The only way to begin is to commence.[19]

It’s true I sometimes test out an idea by writing about five thousand words of story, and that I may decide to set aside or even abandon the effort. This is a kind of practice, the means by which I determine whether to actually start “the race” if by “race” I mean the long journey between starting a novel and finishing that specific novel.

Because with every novel I finish there must come a point, early on, where I invest fully, where I “start” the actual “race”—that is, the moment I fully embrace the knowledge that I am going to write to the end of the first draft. That draft may be strong or may be shaky, it may take longer than I hope to get there, but the key is that once I’m in, I’m aiming for the finish line.

Writing is often daunting. It’s easy to lose one’s way, to get discouraged, to stop paddling because it seems as if it is too far, the view clouded, the ocean tempestuous and murky, the distance impossible.

Yet I think of the words of Mau Piailug, the wayfinder from Salawat:

Keep the vision of the island in your mind, and you will find it.[20]

Photo credit: Kate Elliott.

Kate Elliott has been writing science fiction and fantasy for 30 years, after bursting onto the scene with Jaran. She is best known for her Crown of Stars epic fantasy series and The New York Times bestselling YA fantasy series Court of Fives. Elliott’s particular focus is immersive world building in epic stories of adventure, amid transformative cultural change. She lives in Hawaii, where she paddles outrigger canoes & spoils her schnauzer.

Footnotes

[1] Solomon Aikau III as quoted in Eddie Would Go by Stuart Holmes Coleman, MindRaising Press, 2001.
[2] Not counting breaks for injuries.
[3] Hawai‘i is also frequently seen spelled as Hawaii, without the okina (‘).
[4] E Hō Mai https://blogs.ksbe.edu/alohaainaproject/e-ho-mai/
[5] The story of the voyaging canoes. https://www.hokulea.com/voyages/our-story/
[6] Ancient Hawai‘i, Herb Kawainui Kāne, Kawainui Press, 1997.
[7] You can find more information on wayfinding and the modern voyages of the Hokulea and its sister ships at the Polynesian Voyaging Society. https://www.hokulea.com/
[8] For more about the Hawaiian Renaissance, I recommend George Kanahele’s 1979 essay. http://www.cliffslater.com/kanahele1.pdf
[9] History of the Va’a http://www.ivfiv.org/history-of-vaa.html Note that the Hawaiian term for canoe is wa‘a. Va‘a is Tahitian.
[10] Roster of worldwide Va’a clubs and associations. http://www.ivfiv.org/members.html
[11] OC-6 racing is the official state team sport in Hawaii.
[12] Canoe paddling is one of the sports recognized and run by the Hawaiian High School Athletic Association. The high school racing season takes place during the winter.
[13] A preseason race.
[14] After that year she went to a different club, which I think was the best solution.
[15] Na Wahine O Ke Kai https://www.hawaiimagazine.com/na-wahine-o-ke-kai-the-worlds-most-prestigious-womens-outrigger-canoe-race-happens-this-sunday/
[16] Another short post about the history of the race: https://kialoa.com/blogs/talkstory/the-history-of-the-na-wahine-o-ke-kai
[17] A ten-minute Ocean Paddler report on the 2011 Na Wahine O Ke Kai that gives a decent sense of the crossing: https://www.youtube.com/watch?v=hp3K3zKJwX8
[18] About midway through that race—my first distance race!—a shark did in fact swim past our escort boat, on its way somewhere or maybe just curious about all the canoes in the water. Five minutes later those of us paddlers in the escort boat had to get into the water to make our next change. It was then I had to decide whether I was going to be a long-distance paddler. I got in the water and made the change. The shark was almost certainly long gone but I guarantee that for the entire minute or so I was floating in the ocean waiting for the canoe to come up so I could haul myself up and over the gunnel, I was thinking about that shark. I’m still thinking about that shark!
[19] George Marshall.
[20] Low, Hawaiki Rising

Enclosed Gardens and Pilgrim Badges

looking closely at an enclosed garden (Besloten Hofje) at Sint-Dimpnakerk, Geel

When I visited Sint-Dimpnakerk (The Church of Saint Dymphna) in Geel, Belgium at the end of May to learn more about the church and the history surrounding Saint Dymphna, I did not anticipate finding six pilgrim badges in a sixteenth-century enclosed garden (Besloten Hofje) in a corner of the church. Though these were not Saint Dymphna pilgrim badges, my attention quickly turned towards them as I tried to discern what they were and where they had come from.

Enclosed gardens are a type of reliquary altarpiece found in houses of religious women in the late fifteenth and sixteenth centuries in the Low Countries. [1] The enclosed garden in Sint-Dimpnakerk was made in the first quarter of the sixteenth century in Mechelen, Belgium. Enclosed gardens have certain shared characteristics: “Small wooden boxes frame not only relics but also wax seals, jewellery, poupées de Malines [polychrome statuette], glass beads and pilgrim badges against a textile background of silk vegetation.”[2] The name ‘enclosed garden’ and the garden iconography central to them refer back to the hortus conclusus of the Song of Solomon (see verse 4:12). The Sint-Dimpnakerk enclosed garden evokes for the maker and viewer a fusion between Christ the bridegroom (displayed here in his Passion) and the church as his bride.

Sint-Dimpnakerk enclosed garden (Besloten Hofje), Geel, Belgium. Partly from the first quarter of the 16th century, Mechelen, Belgium, circa. . Partly restored and supplemented ca. 1863 by E.H. Theodoor Kuyl. Photograph: Hannah Gardiner.

The Sint-Dimpnakerk enclosed garden has been largely overlooked by scholarship, which explains why most of its badges haven’t yet been documented. It is outshined at Sint-Dimpnakerk by the impressive early sixteenth-century oak altarpiece depicting the story of Dymphna. It is also outshined by the seven famous, enclosed gardens of Mechelen, which have been preserved and restored and are now displayed at the Museum Hof van Busleyden (Mechelen).

The colours of the Sint-Dimpnakerk enclosed garden are faded from light, though its components remain well intact. Six saints stand beneath a crucified Christ amid bright flowers, fabric relics, and pilgrim badges. The badges are camouflaged in the garden scene and difficult to see even from the vantage point of the altar. I returned to the church at different hours of daylight to look into the enclosed garden and found a new badge each time. Some badges are carefully sewn into the flowers surrounding them. Others are placed nearby other relics and appear as a sort of backdrop for the saints. Here badges live a second life different from their first one as pilgrim souvenirs.

Where did these pilgrim badges come from? How long had these badges been kept and why? How did religious women making these enclosed gardens come across them? How did the restoration and supplementation by E.H. Theodoor Kuyl in 1863 affect the badges? I knew I could find an answer to the first question, perhaps the only answerable one. I first consulted the Kunera database to see whether the badges, or ones similar to them, had been documented. I contacted Dr. Hanneke Van Asperen at Radboud University for help identifying the badges’ origins. The captions accompanying the gallery of six photographs below contain her initial answers.

Pewter badge, reliquary head of Servatius as bishop with beard flanked by angels, one holding key, bit turned upwards, and the other holding a crosier in round frame, attachment unknown, Maastricht, the Netherlands 1500-1524 (according to Koldeweij), found location unknown, measurements unknown (Kunera 05981). Besloten Hofje, Sint-Dimpnakerk, Geel.

Metal badge, enthroned Mary with Child sitting on her left side in round badge. Besloten Hofje, Sint-Dimpnakerk, Geel.

Hanneke Van Asperen pointed to two similarly enthroned Mary badges with the inscription, ‘DE HAL’, from Halle (Belgium) about forty kilometres south-west of Mechelen. See Kunera 15229 and 13792. No identical badge could be found on the database.

Pewter badge, dotted hexagonal frame decorated with rows of pearls and with dot-in-circles along the corners. Besloten Hofje, Sint-Dimpnakerk, Geel.

Hanneke Van Asperen pointed out that if you look closely, there appears to be a “vague image of a tunic (in unidentified material: paper? parchment?),” indicating this is a badge from Aachen, Germany. For some other badges where tunic is the central image, see Kunera 03496, 25814, 05061. For a badge with a similar shape, see Kunera 25312v. No identical badge could be found on the database.

Metal badge, Madonna and Child on oval aureole pendant. Besloten Hofje, Sint-Dimpnakerk, Geel.

There are several badges in the Kunera database with very similar imagery: see Kunera 00433r and 00433v; 00434r and 00434v; 04386r and 04386v; 04686r and 04686v. Verso of all these badges depict a tunic of the Virgin Mary, indicating provenance in Aachen, Germany. No identical badge could be found on the database.

Stamped round badge, Madonna and Child. Besloten Hofje, Sint-Dimpnakerk, Geel.

Dr. Van Asperen points to Kunera 16748 as an identical badge. Further information about these badges is unknown.

Round badge, possible depiction of the Virgin enthroned or what I think may be an Anna Selbdritt (Saint Anne with Virgin Mary and Christ Child), Düren(?). Besloten Hofje, Sint-Dimpnakerk, Geel.

Further information about this badge is unknown.

Though pilgrim badges are commonly found in enclosed gardens, discovering these new badges at Sint-Dimpnakerk was a very welcomed surprise on the research trip. There remains much fruitful study to be undertaken about the role of badges in this enclosed garden and the afterlife they live there and elsewhere — something I will be reflecting on in an upcoming blog post.

Works Cited

[1] “Enclosed Gardens of Mechelen (kikirpa.be).” Royal Institute for Cultural Heritage, KIK-IRPA.
[2] Enclosed Gardens (kikirpa.be).” Royal Institute for Cultural Heritage, KIK-IRPA.
[3] Personal communication with Dr. Hanneke Van Asperen.

Sculpture group of the Martyrdom of Saint Dymphna. Dymphna, sandstone, Master Merten, early 16th century, 86 x 67 x 37 cm. King, wood, Thomas Hazaert, Mechelen (BE), 1609-1610, 124 x 44 x 30 cm. Gasthuismuseum Geel, Collection Gasthuiszusters Augustinessen Geel, inv. 03899.

I am very grateful to Maria Gerits and Frie Van Ravensteyn for the time and knowledge they shared with me during my stay in Geel. Another thanks is owed to Jolien Hoekx and Julie Cooymans at the Gasthuismuseum for their help before I arrived.

Written by Hannah Gardiner. Edited by Dr. Ann Marie Rasmussen. All photographs by Hannah Gardiner.

Saint Dymphna, lost heads, and material revelation

Sint-Dimpnakerk, Geel, Belgium. Image courtesy of WikiCommons.

SAINT DYMPHNA, LOST HEADS, AND MATERIAL REVELATION

Two years ago, I became interested in several Saint Job pilgrim badges from a village church in Wezemaal, Belgium. This church saw throngs of medieval pilgrims flock to its site for healing and protection from physical ailments. I now find myself drawn to another pilgrimage site just thirty-five kilometres north of Wezemaal in Geel, Belgium, where pilgrims flocked not for healing of their bodies, but of their minds. Sint-Dimpnakerk (the Church of Saint Dymphna) marks where the legendary seventh-century Dymphna is honoured as both patron saint of the city and of mental illness.

According to tradition, Dymphna was an Irish princess, born to the pagan king and his devout Christian wife. Following her mother’s death and her father’s subsequent incestuous advances towards her, Dymphna is said to have fled to Antwerp with her confessor to maintain her Christian vows. Her father and his men eventually found them near Geel and when Dymphna again refused him, martyred them both – cutting off her head.

The gothic church honouring Dymphna was erected in the fourteenth-century. Pilgrims would visit her relics at the church for healing from mental illnesses. Some legends suggest that she could heal mental illness because she was able to resist her insane father; others suggest that people with mental illnesses were healed at her beheading. That which ties Dymphna to mental illness is thought by art historian Katharina Van Cauteren to be her head. Van Cauteren writes, “It is not clear why Dymphna was elevated to her position as patron saint of the mentally ill. Perhaps it was because she lost her head. Many saints are supposed to protect against the physical torments that killed them or the agonies they endured.”[1] Regardless of the provenance of this association, the connection between Dymphna and those with mental illness has left a strong legacy in Geel. Geel has been recognized internationally for its community-based care model for people with mental illnesses. The home-based care that continues today stems from the pilgrimages in the late Middle Ages, when an overflow of pilgrims seeking healing would be taken in and cared for by its citizens.

I was drawn to Saint Dymphna and so turned my attention to the thirty-nine surviving pilgrim badges of Dymphna listed on the Kunera database. Niels Schalley points out certain iconographic traits that are common to Dymphna representations – such as a sword (indicating Dymphna’s beheading); a devil (madness); a crown (nobility); and a Bible (virtue) – which are likewise seen in the pilgrim badges.[2] When looking through the badges online, I noticed another trait that several of the badges curiously had in common: Dymphna’s headlessness.

Pewter badge, Dymphna with sword standing on devil in gothic frame with pilgrim on her left, inscription [S DY]MPNE TE G[EEL], Geel, Belgium, 1400-1449, found in Rotterdam, the Netherlands, 29 x 37 mm. Van Beuningen Family Collection, inv. 2348 (Kunera 00181). Photograph courtesy of the Van Beuningen Family Collection.

Pewter badge, crowned Dymphna with sword standing on devil in a gothic frame, Geel, Belgium, 1400-1449, found in Nieuwlande, the Netherlands, 30 x 38 mm. Van Beuningen Family Collection, inv. 1377 (Kunera 24437). Photograph courtesy of the Van Beuningen Family Collection.

 

Pewter badge, Dymphna with sword standing on devil in gothic frame with pilgrim on her left, inscription SANCTE DYMP[NA], Geel, Belgium, 1400-1449, found in Nieuwlande, the Netherlands, 30 x 33 mm. Van Beuningen Family Collection, inv. 0065 (Kunera 00180). Photograph courtesy of the Van Beuningen Family Collection.

 

Above are three of the nine surviving badges from the Kunera database where Saint Dymphna is headless. A headless pilgrim badge is surely not unusual. One can find many headless figures in surviving badges: birds, knights, angels, saints like Servatius and Bridget and even the Blessed Virgin Mary. The fragility of pewter badges offers a simple explanation to this phenomenon. The heads were broken off somehow at some point. Given the material of the badges, this is unsurprising. And yet despite this material reality, headless badges of someone like Saint Dymphna – whose beheading is central to her martyrdom and the pilgrims participating in her martyrdom story – take on special significance.

Because of this, I want to imagine beyond a mere natural reality that offers an obvious explanation for the absent Dymphna head. Instead, I assume that the headlessness of surviving Dymphna pilgrim badges is not a material coincidence, but a material revelation. This kind of imagining, I think, brings me closer to the medieval pilgrims who carried these badges, for whom the revelatory aspects of the material world were vital.

It seems to me that there are two central alternative ways of understanding the headless Dymphna badges, both of which have within them a myriad of sub-possibilities. The first way is to assume that the Dymphna heads were intentionally broken off by pilgrims. This possibility is an argument against looking at surviving badges as objects of time alone and instead as social objects that are acted upon by pilgrims with symbolic intent. If this were the case – and I like to assume that it is – the impossible question to answer is why. It might have been an act of remembrance or reverence for the saint when a pilgrim was cured of mental illness. It may have been an act of defiance by a pilgrim – devout or disobedient – displeased to see the saint again donning a head. Perhaps after the journeys back home, to the Netherlands, for instance, where the majority of headless badges in the Kunera collection were found, the heads were broken off to symbolise an end to the object’s purpose and the badges then discarded or forgotten.

The second possibility is that pilgrims did not break the heads off, but that the badges, as spiritual objects, disclosed their own realities. I am not advocating that the badges broke themselves, though the idea compels me; rather, that the manner of intervention that caused the head to break off was secondary to the outcome. Perhaps the badges broke while being pinned on a hat or stuck in a pilgrim’s pocket; they may have fallen on the ground and been stepped on or hit against something unintentionally. I don’t suppose that Dymphna badges that became headless during a pilgrimage would have been seen as worthless but enchanted, especially for the pilgrim who encountered this change. Instead of a material coincidence, medieval pilgrims might frame this change in the badge as a revelatory occasion: one imbued with the presence of Dymphna. How much more valued would a pilgrim badge of Saint Dymphna be if it mirrored the martyrdom of the saint it represented? This second possibility sees a headless badge, as I do, as an occasion of and for further meaning making. It assumes the badge to be a special kind of spiritual participant in the pilgrimage.

Though thinking about these different possibilities excites me, the passage of time prevents me from knowing the truth of them. Despite this, I intend to continue learning about Dymphna and will be going on a research pilgrimage to the city of Geel at the end of May. I look forward to sharing more about what I find on this blog in the coming weeks. There is still much to learn from Dymphna and the pilgrim badges that represent her.    

H. Dimpna van Geel, polychrome wood sculpture, 1501-1600, 122 cm. Kerk Sint-Amandus, Geel, Belgium. Photographer: Jean-Luc Elias, KIK. © KIK-IRPA, Brussels, cliché X029117*.

[1] Katharina Van Cauteren, “Goosen Van der Weyden’s Dymphna altarpiece: A material witness to something intangible,” in Crazy about Dymphna, pp. 16-20; here p. 18.

[2] Niels Schalley, “The Cult of Saint Dymphna in Image and Prayer,” in Crazy About Dymphna, pp. 282-94; here p. 284.

Further Reading

Chen, Angus. “For Centuries, A Small Town Has Embraced Strangers With Mental Illness.” NPR, July 1, 2016. https://www.npr.org/sections/health-shots/2016/07/01/484083305/for-centuries-a-small-town-has-embraced-strangers-with-mental-illness.

Flemish Masters in Situ -  Sint-Dimpnakerk Geel, 2019. https://www.youtube.com/watch?v=3_3nKU4EwI8.

Jay, Mike. “Geel: Where the Mentally Ill Are Welcomed Home | Aeon Essays.” Aeon, January 9, 2014. Accessed March 14, 2023. https://aeon.co/essays/geel-where-the-mentally-ill-are-welcomed-home.

McCrary, Lorraine Krall. “Geel’s Family Care Tradition: Care, Communities, and the Social Inclusion of Persons with Disabilities.” Journal of Literary & Cultural Disability Studies 11, no. 3 (October 1, 2017): 285–303. https://doi.org/10.3828/jlcds.2017.23.

Van Dorst, Sven, ed. Crazy about Dymphna: The Story of a Girl who Drove a Medieval City Mad. Hannibal Publishing, Veurne, 2020.

Written by Hannah Gardiner.

Medieval Badges Workshop with Melanie Jackson

MEDIEVAL BADGES WORKSHOP WITH Melanie Jackson

Ellen Siebel-Achenbach’s badge, man on horse or donkey mounts stairs to wind mill. Original pewter badge found here.

On April 13th and 14th, we were glad to welcome Melanie Jackson to the DRAGEN Lab at St. Jerome’s University. Her artist talk on Thursday evening focused on her engagement with a series of secular medieval badges and how visually led research invites us to engage with objects of the past differently. On Friday afternoon, Melanie led a hands-on workshop, where participants were invited to re-make a medieval badge. Participants made press moulds using clay to think about the ways that drawing in the negative and incorporating a range of historical and contemporary technologies and methods can open up ideas in new ways.

We began the workshop on our cell phones, looking for an image of a badge we wanted to copy. We then reversed those saved images on our phones with just one click. (A luxury unknown in the Middle Ages!) Once reversed, we had to begin thinking about our images negatively, as the medieval makers would have, as we ‘drew’ them into our clay moulds. That the deepest marks made into the moulds would become the highest was more challenging for some (myself included) than for others to grasp. This alone gave participants a newfound appreciation for how skillful and practiced those crafting the three-centimetre badge moulds would have been.

Finished clay mould of Compostela pilgrim shell.

Plaster hardening inside of the clay mould.

Once our moulds were finished, we poured plaster into them and waited for the plaster to harden. We were then able to see clearly the results of handiwork. Like many of the surviving badges, some of us had bits of our badges break off at the weak points. Excitement, anticipation and, of course, a little bit of frustration were all part of the process of making badges at the workshop. These feelings, including that of accomplishment at the end of the workshop when we saw our badges shine with the graphite we had painted over them, are certainly sentiments we share across time with the medieval makers. Though times and technologies have changed, our bodies – their physical and emotional make-ups – allow us to continue to enter into deeply humanistic research.

In the midst of a growing emphasis on digital technologies being used to capture ancient artifacts in new forms, the act of re-making badges prioritizes a different way of knowing that offers us insight not into the results of making, but the process of making. By engaging both body and imagination, we are hopeful that this kind of experiential learning makes room for different kinds of research questions of both the medieval badges and their makers to emerge.

We are very grateful to Melanie for leading this workshop and enriching our research community!

Gillian Wagenaar’s badge, man holding bag on his head while riding donkey or horse. Original pewter badge found here.

Written by Hannah Gardiner.

Melanie Jackson’s vulva badge made before the workshop for demonstration purposes.