STM Blog
The ancient Irish get far too much credit for Halloween
Lisa Bitel, USC Dornsife College of Letters, Arts and Sciences
This time of year, I often run across articles proclaiming Halloween a modern form of the pagan Irish holiday of Samhain – pronounced SAW-en. But as a historian of Ireland and its medieval literature, I can tell you: Samhain is Irish. Halloween isn’t.
The Irish often get credit – or blame – for the bonfires, pranksters, witches, jack-o’-lanterns and beggars who wander from house to house, threatening tricks and soliciting treats.
The first professional 19th-century folklorists were the ones who created a through line from Samhain to Halloween. Oxford University’s John Rhys and James Frazer of the University of Cambridge were keen to find the origins of their national cultures.
They observed lingering customs in rural areas of Britain and Ireland and searched medieval texts for evidence that these practices and beliefs had ancient pagan roots. They mixed stories of magic and paganism with harvest festivals and whispers of human sacrifice, and you can still find echoes of their outdated theories on websites.
But the Halloween we celebrate today has more to do with the English, a ninth-century pope and America’s obsession with consumerism.
A changing of the seasons
For two millennia, Samhain, the night of Oct. 31, has marked the turn from summer to winter on the Irish calendar. It was one of four seasonal signposts in agricultural and pastoral societies.
After Samhain, people brought the animals inside as refuge from the long, cold nights of winter. Imbolc, which is on Feb. 1, marked the beginning of the lambing season, followed by spring planting. Beltaine signaled the start of mating season for humans and beasts alike on May 1, and Lughnasadh kicked off the harvest on Aug. 1.
But whatever the ancient Irish did on Oct. 31 is lost to scholars because there’s almost no evidence of their pagan traditions except legends written by churchmen around 800 A.D., about 400 years after the Irish started turning Christian. Although they wrote about the adventures of their ancestors, churchmen could only imagine the pagan ways that had disappeared.
An otherworld more utopian than terrifying
These stories about the pagan past told of Irish kings holding annual weeklong feasts, markets and games at Samhain. The day ended early in northwestern Europe, before 5 p.m., and winter nights were long. After sundown, people went inside to eat, drink and listen to storytellers.
The stories did not link Samhain with death and horror. But they did treat Samhain as a night of magic, when the otherworld – what, in Irish, was known as the “sí” – opened its portals to mortals. One tale, “The Adventure of Nera,” warned that if you went out on Samhain Eve, you might meet dead men or warriors from the sí, or you might unknowingly wander into the otherworld.
When Nera went out on a dare, he met a thirsty corpse in search of drink and unwittingly followed warriors through a portal into the otherworld. But instead of ghosts and terror, Nera found love. He ended up marrying a “ban sídh” – pronounced “BAN-shee” – an otherworldly woman. But here’s the medieval twist to the tale: He lived happily ever after in this otherworld with his family and farm.
The Irish otherworld was no hell, either. In medieval tales, it is a sunny place in perpetual spring. Everyone who lives there is beautiful, powerful, immortal and blond. They have good teeth. The rivers flow with mead and wine, and food appears on command. No sexual act is a sin. The houses sparkle with gems and precious metals. Even the horses are perfect.
Clampdown on pagan customs
The link between Oct. 31, ghosts and devils was really the pope’s fault.
In 834, Pope Gregory IV decreed Nov. 1 the day for celebrating all Christian saints. In English, the feast day became All Hallows Day. The night before – Oct. 31 – became known as All Hallows Eve.
Some modern interpretations insist that Pope Gregory created All Hallows Day to quell pagan celebrations of Samhain. But Gregory knew nothing of ancient Irish seasonal holidays. In reality, he probably did it because everyone celebrated All Saints on different days and, like other Popes, Gregory sought to consolidate and control the liturgical calendar.
In the later Middle Ages, All Hallows Eve emerged as a popular celebration of the saints. People went to church and prayed to the saints for favors and blessings. Afterward, they went home to feast. Then, on Nov. 2, they celebrated All Souls’ Day by praying for the souls of their lost loved ones, hoping that prayers would help their dead relatives out of purgatory and into heaven.
But in the 16th century, the Protestant rulers of Britain and Ireland quashed saints’ feast days, because praying to saints seemed idolatrous. Protestant ministers did their best to eliminate popular customs of the early November holidays, such as candle-lit processions and harvest bonfires.
In the minds of ministers, these customs smacked of heathenism.
A mishmash of traditions
Our Halloween of costumed beggars and leering jack-o’-lanterns descends from this mess of traditions, storytelling and antiquarianism.
Like our ancestors, we constantly remake our most important holidays to suit current culture.
Jack-o’-lanterns are neither ancient nor Irish. One of the earliest references is an 18th-century account of an eponymous Jack, who tricked the devil one too many times and was condemned to wander the world forever.
Supposedly, Jack, or whatever the hero was called, carved a turnip and stuck a candle in it as his lantern. But the custom of carving turnips in early November probably originated in England with celebrations of All Saints’ Day and another holiday, Guy Fawkes Day on Nov. 5, with its bonfires and fireworks, and it spread from there.
As for ancient bonfires, the Irish and Britons built them to celebrate Beltaine, but not Samhain – at least, not according to the medieval tales.
In 19th-century Ireland, All Hallows Eve was a time for communal suppers, games like bobbing for apples and celebrating the magic of courtship. For instance, girls tried to peel apples in one long peel; then they examined the peels to see what letters they resembled – the initials of their future husbands’ names. Boys crept out of the gathering, despite warnings, to make mischief, taking off farm gates or stealing cabbages and hurling them at the neighbors’ doors.
Halloween with an American sheen
Across the Atlantic, these customs first appeared in the mid-19th century, when the Irish, English and many other immigrant groups brought their holidays to the U.S.
In medieval Scotland, “guisers” were people who dressed in disguise and begged for “soul cakes” on All Souls Day. These guisers probably became the costumed children who threatened – and sometimes perpetrated – mischief unless given treats. Meanwhile, carved turnips became jack-o’-lanterns, since pumpkins were plentiful in North America – and easier to carve.
Like Christmas, Valentine’s Day and Easter, Halloween eventually became a feast of consumerism. Companies mass-produced costumes, paper decorations and packaged candy. People in Britain and Ireland blamed the Americans for the spread of modern Halloween and its customs. British schools even tried to quash the holiday in the 1990s because of its disorderly and demonic connotations.
The only real remnant of Samhain in Halloween is the date. Nowadays, no one expects to stumble into a romance in the sí. Only those drawn to the ancient Celtic past sense the numinous opening of the otherworld at Samhain.
But who’s to say which reality prevails when the portals swing open in the dark of Oct. 31?
Lisa Bitel, Dean’s Professor of Religion & Professor of History, USC Dornsife College of Letters, Arts and Sciences
This article is republished from The Conversation under a Creative Commons license. Read the original article.
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Caitlin Clark, Christine Brennan and how racial stereotypes persist in the media’s WNBA coverage
The “Caitlin Clark effect” has driven record growth in the WNBA, yet Clark’s rookie season ended prematurely, revealing racial tensions and media biases impacting Black athletes’ representation and coverage.
Molly Yanity, University of Rhode Island
The “Caitlin Clark effect,” or the impact on women’s basketball from a ponytailed rookie phenomenon from America’s heartland, is real: The 2024 WNBA season shattered viewership, attendance and merchandise sales records.
Clark, however, didn’t get a chance to compete for a league title.
The Connecticut Sun eliminated Clark’s team, the Indiana Fever, in the first round of the playoffs with a two-game sweep, ending her record rookie-of-the-year campaign.
And it may be just the latest chapter in a complicated saga steeped in race.
During the first game of the series, the fingers of Sun guard DiJonai Carrington hit Clark in the eye as Carrington followed through on a block attempt of a Clark shot.
During the next day’s media availability, USA Today columnist Christine Brennan recorded and posted an exchange between herself and Carrington.
In the brief clip, the veteran sports writer asks Carrington, who is Black, if she purposely hit Clark in the eye during the previous night’s game. Though Carrington insisted she didn’t intentionally hit Clark, Brennan persisted, asking the guard if she and a teammate had laughed about the incident. The questions sparked social media outrage, statements from the players union and the league, media personalities weighing in and more.
Hit the pause button here.
As a longtime sports writer who has covered the WNBA – and as a journalism scholar who studies women’s sports and fandom – I’ll concede that Brennan’s line of questioning seems, on its face, like business as usual in sports journalism.
After all, haven’t most baseball fans seen a scribe ask a pitcher if he intentionally beaned a batter?
But Brennan’s questions were not asked in a vacuum. The emergence of a young, white superstar from the heartland has caused many new WNBA fans to pick sides that fall along racial lines. Brennan’s critics claim she was pushing a line of questioning that has dogged Black athletes for decades: that they are aggressive and undisciplined.
Because of that, her defense of her questions – and her unwillingness to acknowledge the complexities – has left this professor disappointed in one of her journalistic heroes.
Brennan and much of the mainstream sports media, particularly those who cover professional women’s basketball, still seem to have a racial blind spot.
The emergence of a Black, queer league
When the WNBA launched in 1997 in the wake of the success of the 1996 Olympic gold-medal-winning U.S. women’s basketball team, it did so under the watch of the NBA.
The NBA set out to market its new product, in part, to a white, heterosexual fan base.
The plan didn’t take hold.
While the league experienced fits and starts in attendance and TV ratings over its lifetime, the demographic makeup of its players is undeniable: The WNBA is, by and large, a Black, queer league.
In 2020, the Women’s National Basketball Players Association reported that 83% of its members were people of color, with 67% self-reporting as “Black/African-American.” While gender and sexual identity hasn’t been officially reported, a “substantial proportion,” the WNBPA reported, identify as LBGTQ+.
In 2020, the league’s diversity was celebrated as players competed in a “bubble” in Bradenton, Florida, due to the COVID-19 pandemic. They protested racial injustice, helped unseat a U.S. senator who also owned Atlanta’s WNBA franchise, and urged voters to oust former President Donald Trump from the White House.
Racial tensions bubble to the surface
In the middle of it all, the WNBA has more eyeballs on it than ever before. And, without mincing words, the fan base has “gotten whiter” since Clark’s debut this past summer, as The Wall Street Journal pointed out in July. Those white viewers of college women’s basketball have emphatically turned their attention to the pro game, in large part due to Clark’s popularity at the University of Iowa.
Money is also pouring into the league through a lucrative media rights deal and new sponsorship partners.
While the rising tide following Clark’s transition to the WNBA is certainly lifting all boats, it is also bringing detritus to the surface in the form of racist jeers from the stands and on social media.
After the Sun dispatched the Fever, All-WNBA forward Alyssa Thomas, who seldom speaks beyond soundbites, said in a postgame news conference: “I think in my 11-year career I’ve never experienced the racial comments from the Indiana Fever fan base. … I’ve never been called the things that I’ve been called on social media, and there’s no place for it.”
Echoes of Bird and Magic
In “Manufacturing Consent,” a seminal work about the U.S. news business, Edward Herman and Noam Chomsky argued that media in capitalist environments do not exist to impartially report the news, but to reinforce dominant narratives of the time, even if they are false. Most journalists, they theorized, work to support the status quo.
In sports, you sometimes see that come to light through what media scholars call “the stereotypical narrative” – a style of reporting and writing that relies on old tropes.
Scholars who study sports media have found that reporters routinely fall back on racial stereotypes. For example, coverage of Black quarterbacks in the NFL as less intelligent and more innately gifted would go on to hinder the progress of Black quarterbacks.
In Brennan’s coverage of the Carrington-Clark incident, there appear to be echoes of the way the media covered Los Angeles Lakers point guard Magic Johnson and Boston Celtics forward Larry Bird in the 1980s.
The battles between two of the sport’s greatest players – one Black, the other white – was a windfall for the NBA, lifting the league into financial sustainability.
But to many reporters who leaned on the dominant narrative of the time, the two stars also served as stand-ins for the racial tensions of the post-civil rights era. During the 1980s, Bird and Magic didn’t simply hoop; they were the “embodiments of their races and living symbols of how blacks and whites lived in America,” as scholars Patrick Ferrucci and Earnest Perry wrote.
The media gatekeepers of the Magic-Bird era often relied on racial stereotypes that ultimately distorted both athletes.
For example, early in their careers, Bird and Johnson received different journalistic treatment. In Ferrucci and Perry’s article, they explain how coverage of Bird “fit the dominant narrative of the time perfectly … exhibiting a hardworking and intelligent game that succeeded despite a lack of athletic prowess.” When the “flashy” Lakers and Johnson won, they wrote, it was because of “superior skill.”
When they lost to Bird’s Celtics, they were “outworked.”
Framing matters
Let’s go back to Brennan.
Few have done more for young women in the sports media industry than Brennan. In time, energy and money, she has mentored and supported young women trying to break into the field. She has used her platform to expand the coverage of women’s sports.
Brennan defended herself in a lengthy interview on the podcast “Good Game with Sarah Spain”:
“I think [critics are] missing the fact of what I’m trying to do, what I am doing, what I understand clearly as a journalist, asking questions and putting things out there so that athletes can then have an opportunity to answer issues that are being discussed or out there.”
I don’t think Brennan asking Carrington about the foul was problematic. Persisting with the narrative was.
Leaning into racial stereotypes is not simply about the language used anymore. Brennan’s video of her persistent line of questioning pitted Carrington against Clark. It could be argued that it used the stereotype of the overly physical, aggressive Black athlete, as well.
At best, Brennan has a blind spot to the strain racism is putting on Black athletes today – particularly in the WNBA. At worst, she is digging in on that tired trope.
A blind spot can be addressed and seen. An unacknowledged racist narrative, however, will persist.
Molly Yanity, Professor and Director of Sports media and Communication, University of Rhode Island
This article is republished from The Conversation under a Creative Commons license. Read the original article.
The Bridge is a section of the STM Daily News Blog meant for diversity, offering real news stories about bona fide community efforts to perpetuate a greater good. The purpose of The Bridge is to connect the divides that separate us, fostering understanding and empathy among different groups. By highlighting positive initiatives and inspirational actions, The Bridge aims to create a sense of unity and shared purpose. This section brings to light stories of individuals and organizations working tirelessly to promote inclusivity, equality, and mutual respect. Through these narratives, readers are encouraged to appreciate the richness of diverse perspectives and to participate actively in building stronger, more cohesive communities.
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As we cozy up to the end of another year, a delightful celestial event is gearing up to grace our skies: the Ursid meteor shower! Set to peak in the early morning hours of Sunday, December 22, this final meteor shower of the year offers a charming opportunity for some stargazing, even amidst the hustle and bustle of the holiday season.
A Little Background on the Ursids
Often overshadowed by the more prolific Geminid meteor shower that dazzles us just a week earlier, the Ursids tend to be a quieter affair. This year, their peak aligns perfectly with the winter solstice—the shortest day and longest night of the year. With the celestial display taking place during this time, there’s a unique chance to soak in some twinkling “shooting stars” above a snowy landscape.
Why Aren’t More People Watching?
Despite their charm, the Ursids are the least observed meteor shower, largely because of the busy holiday season and often unfavorable weather in the Northern Hemisphere—think cold nights filled with clouds. But if you missed the Geminids, fear not! The Ursids provide a wonderful pre-Christmas stargazing treat that is worth a look.
What to Expect from the Ursids
While the Ursids are not renowned for their activity—often delivering a mere 5 to 10 meteors per hour on a good night—there’s still magic in the unpredictability of astronomy. In years past, this meteor shower has surprised us with spectacular displays. Back in 1945 and 1968, observers saw around 100 meteors per hour, while the 1973 shower brought forth about 30 meteors! You never know when the Ursids may decide to put on a show, so keeping your eyes trained on the heavens could lead to some delightful surprises.
Understanding the Ursid Origin
The Ursids get their name from their radiant point in the sky, located in the constellation Ursa Minor, affectionately known as the Little Dipper. What we see as shooting stars are actually small fragments from the comet 8P/Tuttle, which Earth passes through each year. As the debris from the comet enters our atmosphere, it burns up and creates stunning streaks of light against the nighttime backdrop.
Tips for Optimal Viewing
So, how can you maximize your chances of catching the Ursid meteor shower this Sunday?
- When to Watch: The Ursids run from December 17 to December 26, with the best viewing time occurring in the predawn hours of December 22. This is when the radiant is highest in the sky, offering the best chance to see those elusive meteors.
- Find a Dark Spot: Get as far away from city lights as possible. A clear, dark sky will make it much easier to see the meteors.
- Be Patient: Give your eyes time to adjust to the darkness—about 20 minutes is ideal. Bring a comfortable blanket or chair to sit back and enjoy the show.
- Check the Weather: Clear skies are essential! Keep an eye on your local weather conditions to ensure a pleasant viewing experience.
- Bring a Friend: Stargazing is always more fun when shared! Grab a friend or family member to join you, bringing some hot cocoa for added warmth and comfort.
As you bundle up and head outside this Sunday morning, remember to take a moment to appreciate the vastness of the universe above us. The Ursids may be a modest display compared to their more boisterous meteor shower counterparts, but each little shooting star tells a story of cosmic wonder and beauty. Happy stargazing, and may your sky be filled with twinkling lights! ✨
Related Ursid Link:
Planetary.org: The Ursid meteor shower 2024: How to watch
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Dozens of cyclists and pedestrians are killed each year in Philly − an injury epidemiologist explains how to better protect bike lanes, slow drivers down and reduce collisions
D. Alex Quistberg, Drexel University
Over 60 pedestrians and cyclists have been killed each year in Philadelphia in recent years.
Compared with other big cities, Philadelphia’s death rate for both pedestrians and cyclists is higher than New York and Chicago but lower than Los Angeles and Houston.
Across the U.S., more pedestrians and bicyclists are killed or seriously injured today than any time over the past 40 years. Over 7,500 pedestrians and over 1,100 bicyclists died in traffic collisions in 2022, the most recent year with available data, according to the National Highway Traffic Safety Administration.
As an injury epidemiologist in Philadelphia who studies pedestrian and bicyclist injuries in the U.S. and Latin America, I want to share several evidence-based ways that Philadelphia can make walking, biking and getting around the city safer for everyone.
Protect bike lanes
Protected bike lanes have physical barriers that prevent drivers from entering the bike lane to park or pass other drivers.
They are particularly useful on high-volume cycling corridors and offer cyclists much more protection than lanes that are merely painted but have no physical barriers or lanes with flexible posts that can be driven over.
Flexible posts, for example, were unable to block the collision that killed Barbara Friedes, chief pediatric resident at Children’s Hospital of Philadelphia, in Center City in July 2024 when a drunk driver sped through the bike lane where Friedes was bicycling.
Research suggests protected bike lanes can improve safety for pedestrians and drivers too. This is likely because they tend to cause drivers to slow down.
The Bicycle Coalition of Greater Philadelphia and other local bike safety advocacy groups have called for the city to replace unprotected lanes with protected lanes and also add protected bike lanes to more roadways that currently don’t have any.
In October 2024, the city announced it will install concrete barriers to protect the bike lanes on Spruce and Pine streets in Center City, including where Friedes was killed. That same month, the City Council unanimously passed a “Get Out the Bike Lane” bill that increases the fines for drivers who stop or park in a bike lane.
Slow drivers down
Traffic-calming measures are engineering and road design strategies that slow vehicles down, make pedestrians more visible to motorists and provide safer crossing areas.
They include speed humps, curb extensions and protected intersections, as well as 20 mph speed zones.
Automated speed enforcement, which involves cameras that capture the license plates of drivers who are speeding, has led to major reductions in speeding and serious collisions on Roosevelt Boulevard. The street, which runs through North and northeast Philadelphia, has been named one of most dangerous roads in the country in various analyses by news and transportation organizations. Due to this success, the city plans to expand automated speed enforcement to Broad Street in 2025 and potentially other locations in the future.
Traffic-calming measures can benefit all road users by reducing traffic congestion so drivers and public transit riders face fewer delays. They can also boost nearby businesses by increasing foot traffic and making business corridors more pleasant for shoppers.
Encourage fewer cars on the road
Philadelphia can adopt more policies that promote walking or biking over driving. These include open streets or ciclovías, where streets are closed down to motor vehicle traffic and opened to cyclists and pedestrians. Philadelphia occasionally does this on stretches of 18th Street and Walnut Street in Center City.
Increasing parking fees can also reduce traffic congestion. Parking fees generally do not reflect the true cost of driving in cities, which includes maintaining parking spaces and infrastructure. The low cost of parking is essentially a subsidy to drivers. While there are fears that reduced parking hurts business owners, substantial evidence indicates businesses benefit from increased foot and bicycle traffic.
The city could also reduce the number of parking spaces and implement congestion pricing, which involves charging fees to drive in certain areas of a city to reduce traffic congestion.
This may be a challenge, considering the recent experience of New York City, which spent decades preparing for congestion pricing only to have it blocked by the governor, though it seems it now has a chance of being implemented. How much success New York has with congestion pricing will likely determine the feasibility in Philadelphia and other U.S. cities.
Improve public transportation
Expanding public transportation and lowering or eliminating fares can also help protect pedestrians and cyclists by reducing car use. I believe these measures could help ensure the other policies mentioned above are effective.
However, Philadelphia’s public transportation is currently in a critical state. Facing funding shortfalls due to years of declining ridership, the Southeastern Pennsylvania Transportation Authority has proposed service cuts and significant fare increases beginning Jan. 1, 2025. Gov. Josh Shapiro has spared the system from these cuts for now by flexing federal highway funds, but long-term solutions are needed to ensure the survival and revival of public transportation in Philadelphia.
Addressing gun violence, drug use and other crimes may also make public transportation in Philadelphia safer and more attractive. While violent crimes on Philadelphia’s public transportation have dropped dramatically in 2024, four people have lost their lives on SEPTA vehicles so far this year.
Collect better data
Considering the increase in road traffic deaths in Philly since the start of the COVID-19 pandemic, substantial efforts are needed to reach the city’s Vision Zero goal of reducing road traffic deaths to zero by 2030.
In my view, this includes better data on transportation use and which interventions and policies are working and which are not.
Road safety surveillance could be improved in Philadelphia and across Pennsylvania by linking crash records to other data, such as hospital and clinical data of crash victims, as well as insurance costs to better understand the burden of road traffic injuries on the city and the state.
Data is also key to ensuring public policies are implemented equitably. The Vision Zero plan includes a focus on lower-income neighborhoods and those with higher proportions of racial and ethnic minorities. Those areas have three times as many serious injuries and deaths as other neighborhoods, and road traffic injury and deaths rates are 30% higher among people of color compared with white residents.
D. Alex Quistberg, Associate Research Professor, Urban Health Collaborative, Drexel University
This article is republished from The Conversation under a Creative Commons license. Read the original article.
The Bridge is a section of the STM Daily News Blog meant for diversity, offering real news stories about bona fide community efforts to perpetuate a greater good. The purpose of The Bridge is to connect the divides that separate us, fostering understanding and empathy among different groups. By highlighting positive initiatives and inspirational actions, The Bridge aims to create a sense of unity and shared purpose. This section brings to light stories of individuals and organizations working tirelessly to promote inclusivity, equality, and mutual respect. Through these narratives, readers are encouraged to appreciate the richness of diverse perspectives and to participate actively in building stronger, more cohesive communities.
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