In 17th-century Finnmark a common practice for determining the guilt of an accused witch was to subject them to the “water ordeal.” With hands and feet tied, they would be thrown into the freezing Barents Sea to see whether they sank or floated. If they sank, they were innocent. Water was thought to repel evil, so the suspect’s rising to the surface and floating proved their guilt.
In 21st-century America, Senator Lindsey Graham regarded a woman who, protesting the Supreme Court nomination of a man accused of sexual assault, asked if Brett Kavanaugh should take a polygraph test. In response he sneered “why don’t we dunk him in water and see if he floats?”
The figure of the hunted witch was evoked often in 2018, the year I finally realized a long-held dream to make an art-pilgrimage to the Arctic island of Vardø, the extreme northeastern point of Norway, to see the Steilneset Memorial to the victims of the Finnmark witchcraft trials. Read about my trip in my essay for Hyperallergic.
The art offerings of the Nordics are well established: from the capitals’ gleaming national galleries to the scrappier artist-run spaces in their less-polished neighborhoods. But travel away from the established centres and you may stumble upon some of the region’s most visually arresting art sites. In each of the following three art escapes, in Norway, Sweden and Denmark, a unique alchemy fuses the site with the place in which it sits, and together they yield something almost magical.
For volume nine of Oak – The Nordic Journal, I wrote about the Steilneset Memorial (above) in Norway, Artipelag in Sweden, and Cisternerne in Denmark.
The ancient Romans thought Foula was Ultima Thule, a place beyond the borders of the known world. Michael Powell used the island as a stand-in for St Kilda in his 1937 film The Edge of the World. All of which is to say that Foula feels pretty remote.
At the crossroads of east and west, the Republic of Georgia is a place that has long absorbed opposing influences, and its charming capital, Tbilisi is no different. With its crumbling Neoclassical buildings and winding streets, Tbilisi is filled with history. But as it emerges as a hot travel destination, the city is also embracing modernity as it strives to move beyond the cultural stagnation of the Soviet era.
A walk around Papa Westray – a four-square-mile island on the northern edge of the Orkney archipelago in Scotland – is a walk through history.
From the 5,600-year-old Knap of Howar, northern Europe’s oldest standing house, you can walk up the coast to St Boniface Kirk. One of the oldest Christian sites in the north of Scotland, the church’s graveyard is filled with lichen-covered headstones indicating generations of families and shipwrecked sailors. Further on at the wind-battered northernmost point, where the Atlantic crashes into the North Sea and daunting cliffs are deeply ridged from centuries of erosion, a stone cairn marks the site where Britain’s last great auk – the now extinct ‘northern penguin’ – was killed in 1813.
But Papay, as the island is locally known, is not lost in the past. Thanks to its forward-thinking residents, it is thriving.
Read the rest of my article about the Orkney island of Papa Westray at BBC Travel.
Last week, for the Village Voice, I interviewed the Sámi rapper, SlinCraze. Nils Rune Utsi, as he is bestter known in his tiny Arctic hometown of Máze, was in NYC for the U.N Permanent Forum on Indigenous Issues, a gathering of 1,200 indigenous people from around the world, where he was invited to play a concert. He also appeared at Scandinavia House, alongside Aili Keskitalo, the President of the Sámi Parliament of Norway, and Simen Braathen, the director of a documentary film about him, “Arctic Superstar.”
The story of Arctic Superstar began in New York, where, in 2013, Braathen produced a photo exhibition of Norwegian rappers and the places they represent. SlinCraze played his first NYC gig at the Mothership in Brooklyn afterward. “SlinCraze’s story stuck out to me,” Braathen told me, “because of his raw ambition, yet impossible starting point. Language is obviously important in rap, yet there he was rapping in a language that is considered endangered by UNESCO. And killing it!”
Utsi’s language is Northern Sámi, understood by only 20,000 people. Not only do Norwegians or Europeans or anyone else not understand Northern Sámi, but many Sámi people don’t understand it either.
As he told me: “There’s no numbers on how many Sámi people there are, because of a history of the Norwegian government trying to wipe out the Sámi language. A lot of kids, from at least two generations before me, learned that speaking Sámi is taboo. So they forgot the language. There’s no real numbers on how many people are actually Sámi, because a lot of people work really hard to hide it.”
I was reminded while speaking to him of an artwork I saw last year in the Stormen cultural centre in Bodø, Arctic Norway. By Edvine Larssen, who lives and works on the Lofoten islands, the piece comprises a found vintage photograph of a Sámi couple. The people in the photograph had scratched out their traditional Sámi footwear.
Why? Because at this time Norway had a policy of forced assimilation, known as Fornorsking, or Norwegianisation. Sámi traditions and clothing were banned, as were the Sámi languages, one of which SlinCraze is helping revitalise through his music.
‘The sea sustains and threatens us, but it is also where we came from … being fifty per cent water, we all contain the sea inside us.”
Philip Hoare, The Sea Inside
The sea in Montauk is a racket. I love a wild, noisy, not a meek or humble sea. The roaring Atlantic. The din comes in waves, receding slightly though never quite ebbing away. It quietens my mind. The incessant chatter in my head can’t compete with its roar. Each wave that breaks on the shore smooths the jagged edges, then pulls them away into the deep. Breaking smoothing pulling away.
I watched the horizon for two days in Montauk, shifting from steel grey to misty ash and light-swollen blues.