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Posts Tagged ‘ball’

New This Month: March 2014 Part 1

This week we look at the Merovingians, a dynasty of Franks who ruled much of Western Europe immediately after the Roman Empire. As well as a general history of the dynasty, we look at their great king Clovis, the murder happy Queen Fredegund and her great enemy Brunhild

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Europe’s Largest Predator Found

A little bit of dinosaur news now, because I basically haven’t grown up. Discovery are reporting that dinosaur remains found in Portugal belong to a new creature dubbed Torvosaurus gurneyi, which at 33 feet long and over 2000 pounds becomes the largest known predator on the European continent. It lived in the late Jurassic, around 150 million years ago.

Grant’s Inaugural Ball

This astounded me – it is the list for the food at Grant’s second inaugural ball!
10,000 fried oysters; 8,000 scalloped oysters; 8,000 pickled oysters; 63 boned turkeys; 75 roast turkeys; 150 roast capons stuffed with truffles; 15 saddles of mutton; 200 dozen quails; 300 tongues ornamented with jelly; 200 hams; 30 baked salmon; 100 roasted chickens; 400 partridges; 25 stuufed boar’s heads; 2,000 head-cheese sandwiches; 3,000 ham sandwiches; 3,000 beef-tongue sandwiches; 1,600 bunches celery; 30 barrels of salad; 350 boiled chickens; 6,000 boiled eggs; 2,000 pounds of lobster; 2,500 loaves of bread; 8,000 rolls and 1,000 pounds of butter.

Dessert items inclued 300 charlotte russes; 200 moulds of wine jelly; 200 moulds of blanc mange; 300 gallons of assorted ice-cream; 400 pounds of mixed cakes; 25 barrels of Malaga grapes; 400 pounds of mixed candies; 200 pounds of shelled almonds; 200 gallons coffee; 200 gallons of tea and 100 gallons of hot chocolate.

And this is just some of it!

Review: Anetso, the Cherokee Ball Game

Art Remillard

Michael Zogry first learned of the Cherokee precursor to lacrosse, called “anetso,” in a class with Raymond Fogelson of the University of Chicago. The dearth of scholarship on the game surprised Zogry, who saw it as a fascinating blend of athletics and religious ritual. He read carefully the two major treatments of anetso—Fogelson’s 1962 dissertation and James Mooney’s 1890 article “Cherokee Ball Play”—and realized that there was more to the story. So when Zogry began his doctoral work, he aspired to offer a new perspective. This culminated in his innovative, compelling, and thoroughly researched, Anetso, the Cherokee Ball Game: At the Center of Ceremony and Identity.

Zogry spent four years studying anetso before seeing it in person in 1997. He arrived at the fairgrounds in Cherokee, North Carolina armed with a video camera and an intellectual suitcase stuffed with names like Bourdieu, Bell, Grimes, Geertz, Lévi-Strauss, Smith, Turner, and others. Theories raced through Zogry’s head, when suddenly reality struck—literally. As the game progressed, Zogry watched the tiny white ball float toward him and the players following closely behind. Unable to evade the rush, Zogry was knocked to the ground. This collision, the author recalls, “has continued to assert itself as a strong memory. I now think of it as a metaphor for describing my process of grappling with the relevant issues, and frankly, the limitations of my scholarly perspective to apprehend even this bit of culture in anything but a fleeting way” (15).

Specifically, Zogry came to realize that he needed a new vocabulary to discuss this game, which is more than “just a game.” In The Savage Mind, Lévi-Strauss said that a game has a set of rules and ends when one side prevails. In contrast, a ritual, which bears resemblance to a game, aims to produce, in Lévi-Strauss’s words, “a particular type of equilibrium between two sides.” While perhaps a useful point of departure, and certainly still influential, Zogry insists that anetso does not fit neatly within this conceptual framework. It is a game, to be sure. But Zogry demonstrates that anetso connects to the most significant dimensions of Cherokee religious identity. As a result, the game “resists and problematizes” the classifications of Lévi-Strauss and the likeminded (1).

Zogry starts by looking at anetso’s relation to Cherokee cultural narratives. Among the stories he retells is one of a pre-human contest between the birds and animals, where, interestingly enough, two small animals approach the bird team and request to join their side. The team captain, an eagle, accepts the defectors and fits them with wings, making one a bat and the other a flying squirrel. When the game begins, the retrofitted rodents lead the birds to victory. According to Zogry, the Cherokee still recount this narrative, particularly to the youth, to warn against boastfulness and to emphasize the importance of “inclusiveness” and “adaptability” (48). This sense of tribal solidarity was essential during the “Era of Great Change” (1799-1838). Then, missionaries criticized the game for its perceived “heathenish” underpinnings, and calls for removal became louder and louder. Meanwhile, Zogry shows how the Cherokee defiantly played anetso, using it as “a vehicle for expression of Cherokee identity” (105).

In addition to detailing the broad narrative and social meanings of anetso, Zogry also examines rituals directly associated with the game. Preparation begins weeks in advance with public and private rituals. Ball teams hire conjurers, who enlist assistance from “other-than-human persons.” Players avoid sexual contact, while abiding by a strict dietary code that prohibits consumption of young birds, small animals, or frogs. Zogry finds that most of these traditions have carried into contemporary performances of anetso. And while most players are active Christians, few see any conflict between their Cherokee and Christian practices. This is a perspective that has developed with time, just as anetso has changed over the ages. But Zogry insists that the game is still vital, despite claims from informants that it’s not. “The ethic of participation,” he retorts, “the way the players carry themselves and acquit themselves on the field, the honor of performing to the best of their ability in a contest that their ancestors once played on the same land, these remain meaningful reasons to participate for Cherokee adults and teenagers” (145).

In the book’s closing pages, Zogry considers the broader implications of his findings. For example, he takes aim at Allen Guttmann, who in From Ritual to Record, argues that in the modern sporting world “the attachment to the realm of the transcendent has been severed.” Guttmann maintains that a priest or minister at a football game does not serve the same function as a shaman at an Indian ball game. Without the minister, the football game will go on. Without the shaman, there is no ball game. Zogry is unconvinced. “Football, like anetso, provides a cultural locus for a range of activities, some that can be termed ‘ritual’ and some ‘religious.’ Preliminary and postgame activities, propitiatory activities, community involvement, even gambling serve to weave the experience of this game into the social lives of players and spectators” (221). To be clear, Zogry does not advocate collapsing religion and sports. Rather, he seems comfortable with ambiguity and open to “rethinking the categories in a manner that hopefully is more accurate” (235).

Specialists in Cherokee religion, ritual studies, and religion and sports will appreciate this book. Zorgy uses an impressive array of sources, from his own fieldwork, to newspapers, manuscripts, personal journals, and travel accounts. The book is thoroughly interdisciplinary, drawing insights from historians, anthropologists, and theorists of religion, ritual, sports, and culture. Additionally, Zogry hints at possibilities for more study. He mentions that women presently play anetso, a new development in the game’s history and “a fruitful area of future research” (184). I hope that Zogry explores this “fruitful” terrain, perhaps making it part of a broader treatment of Native American women and sports. I wonder how female performances of anetso would compare with the Navajo and Apache “Sunrise Ceremony.” In this rite-of-passage ceremony, young women arise early in the morning and run out toward the rising sun and back, thereby recreating the myth of the “White Painted Woman,” a deity who reversed the aging process by moving toward the sun and melding with her younger self. The ritualized running also emphasizes strength and health, in contrast to tribal plagues such as alcoholism and type-2 diabetes. Zogry has done the intellectual work to examine this and other religious/athletic performances, and I’m eager to see where he takes us next.

“The Ball Demolished His Head”

From Jeptha R. Simms’s Trappers of New York, published in 1850, comes this description of a gory incident from the Battle of Saratoga:

Among the death-daring spirits who followed [Benedict] Arnold to the Hessian camp, was Nicholas Stoner, and near the enemy’s works he was wounded in a singular manner. A cannon shot from the breastwork killed a soldier near Stoner, named Tyrrell. The ball demolished his head, sending its fragments into the face of Stoner, which was literally covered with brains, hair and fragments of the skull. He fell senseless, with the right of his head about the ear severely cut by portions of the skull bone, which injury still affects his hearing in that ear.

Shortly after, as the young fifer was missing, one Sweeney, an Irish soldier, was sent to seek out and bear him from the field; but a cannon shot whizzed so near his own head, that he soon returned without the object of his search.

Col. Livingston asked Sweeney where the lad Stoner was?

“Ja—s! colonel,” replied the soldier, “a goose has laid an egg there, and you don’t catch me to stay there!”

Lieut. William Wallace then proceeded to the spot indicated by the Irishman, and found our hero with his head reclining upon Tyrrell’s thigh, and taking him in his arms, bore him to the American camp. When young Stoner was found, a portion of the brim of his hat, say about one-fourth the size of a nine-pound shot, was observed to have been cut off very smoothly, the rest of it was covered with the ruins of the head of Tyrrell, who, to use the words of Stoner, did not know what hurt him.

(Irishmen in nineteenth-century stories are always saying, “Jaysus!”)

Nicholas Stoner was a fifer, about fifteen years old at this time, according to Simms. For more on his career (most of the details taken from Simms), here’s a 1965 American Heritage article. According to this webpage from Fulton County, New York, that photo above shows the “Nick Stoner monument at the Caroga Golf Course.”

TOMORROW: George Washington: Buried Alive?!