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Journey to a Mysterious Island of the Dolls | Article 2022

Journey to a Mysterious Island of the Dolls If you have been asked to list some famous movies where doll plays an important role then sure you will list up the below movie names.  Dolls (1987) Child's Play (1988) Puppet Master (1989) Dolly Dearest (1991) Demonic Toys (1992) Dead Silence (2007) The Conjuring (2013) Annabelle (2014) Poltergeist (2015) The Boy (2016) Annabelle: Creation (2017) Yes, many of us more or less have seen the above movies but this article is not on that. This article is about an island which is full of dolls. This is neither a story nor fake gossip. This is true and real. More than 1500 dolls are available now on this island and those dolls have been collected for 50 years. Before going into the history of this island let's take some ideas of different types of dolls. Different types of dolls There have been dolls in human society for 4,000 years. We'll list a few of the many distinct kinds of dolls that exist. Corn husk doll:- Native Americans crea

Dancing plague history in 1518 [Dance till death] | Article 2021

Dancing plague of Strasbourg

Dancing plague history in 1518 [Dance till death]

- © Supam Roy (Sabuj Basinda)

Dancing plague of Strasbourg


It all initiated with a few people dancing outside in the blistering heat of June. They danced all night and into the following next day, arms waving, bodies undulating, and their clothes were sweat-soaked. They were still going on dancing days later, without halting to eat or drink and appearing unconcerned by their growing tiredness and the pain of wounded feet. By the time the authorities reached, hundreds more were madly dancing.

However, this was not one of those 1980s rallies that began in a lonely laneway and terminated in a muddy field. In essence, it was one of the oddest infestations ever chronicled. It occurred five thousand years ago during the summertime in the French town of Strasbourg. Hundreds of people felt obliged to dance together over the course of 3 torrid summer months in 1518. The dance lasted until most of the participants collapsed and died instantly, often to the pleasure of the bystanders. What specifically was going on?

According to a report presented in the 15th century by the irascible yet genius physician Paracelsus, the "dancing plague of Strasbourg" began in mid-July 1518, when an alone lady ventured outside her home and danced for a few days at a time. Hundreds more were seized by the same strong yearning within a week.

The city's affluent citizens were dissatisfied. Sebastian Brant, a writer, had dedicated a chapter to the absurdity of dancing in his strong moral novel Ship of Fools. He and his companions' municipal councilors were puzzled by the chaos in the streets and solicited guidance from medical doctors, who determined that the dancing was triggered by "superheated plasma" on the brain, in line with standard medical theory.

The councilors came to an agreement on what they thought was the best course of action – more dancing! They took over guild halls, ordered the destruction of an open-air grain market, and built a stage near the horse market. They brought the agitated dancers to these areas in the hopes of preventing off the sickness by keeping them dancing at a high rate. The burghers even employed pipers and drummers, as well as "strong men" to support the bodies of the sick while they spun and swung. Those at the food retail sector and horse fair continued to dance in the full glare of the August sun, creating a scene as demonically ludicrous as anything imagined by Hieronymus Bosch.

What happened next is portrayed in a poem archived in the city archives: "In their craziness, they continued to dance until they fell asleep, and many died." The council was well aware that it had made a huge mistake. They picked a period of forced penance and banned public dance music, claiming that the dancers were suffering from heavenly wrath rather than frying brains. Finally, the dancers were led to a St Vitus shrine concealed in a musty grotto in the hills above Saverne, where their injured feet were shod with red shoes and they were led around a timber sculpture of the saint. According to the memoirs, most individuals discontinued their crazy adventures in the weeks that followed. The pandemic was drawing to a close.

Why did the burghers prescribe more dancing as a therapy for a fried brain? Why were the dancers asked to wear red shoes? And also how many people have already died of it?


Several other outbursts of dancing had happened in past eras, involving hundreds or only a few individuals, virtually all in Rhine towns and cities. The merchants, pilgrims, and soldiers that navigated these rivers carried news and beliefs with them. The power of St Vitus to chastise sinners by making them dance appears to have gotten imprinted in the cultural consciousness of the region. Three men enthusiastically dance before an image of St Vitus, their features displaying the insane glances, in a painting at Cologne Cathedral, more than 200 miles downriver from Strasbourg.

Beliefs in paranormal power can have a substantial influence on human behavior. A well-known example is "spiritual possession," in which people are acting as if their souls have been taken over by a spirit or deity. Erika Bourguignon, a US anthropologist, has written on how growing up in a "believing environment," where spiritual possession is taken seriously, leads people to enter a dissociative mental state, in which normal awareness is impaired. People then react in line with culturally accepted standards of how possessed individuals should behave. Before the early 1700s, nuns in European convents would writhe, spasm, spit at the mouth, make obscene gestures and suggestions, climb trees, and meowing loudly like cats. The nuns lived in societies that drove them to be concerned about sin and submerged them in mystical supernaturalism, which explains their peculiar conduct. Those who felt demons had penetrated their souls were prone to dissociative episodes in which they behaved exactly how theologians and exorcists described the horrifyingly inhabited. In such cases, the possessed posture extended to observers who shared the same religious concerns.

These discoveries might very possibly be related to the events of 1518 in Strasbourg. The curse of St Vitus is a supernaturalist belief that might cause dissociation in the suggestible. According to the chronicles, most people believed the plague was caused by an enraged St Vitus. So it just needed a handful of the devout and emotionally fragile to believe St Vitus was following them to enter a trance and feel compelled to dance for days. If the dancing frenzy was a case of mass psychogenic sickness, we can see why so many people were affected: few acts could have been more conducive to launching a full-fledged mental pandemic than the councilor's decision to herd the dancers into the city's most visible locations. Other city inhabitants were rendered susceptible by their presence, as their attention was drawn to their own flaws and the possibility that they might be next.

Another important need for the development of psychogenic disease in Strasbourg in the early 1500s was that the chronicles document a great deal of the misery that creates a high level of suggestibility. Social and religious tensions, severe new diseases, harvest failures, and increasing wheat prices all contributed to widespread poverty. A historian defined 1517 as a "bad year" in devastatingly succinct terms. The next summer, orphanages, hospitals, and shelters were overcrowded. These were ideal conditions for some of the city's impoverished to think that God was angry with them and that St Vitus was prowling the streets.

Fortunately, the 1518 dancing epidemic was Europe's last of its kind. The probability of future breakouts is likely to have declined in tandem with the belief systems that had supported them. The dancing craze underscores the influence of culture in defining how psychological distress is communicated.

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