#also for some reason I forgot to control for class and compared the bourgeoisie of Haiti against the underclasses of my

[the-girl-who-didnt-smile]

PORT-AU-PRINCE

Although I’d originally planned to style this character after Guede Nibo, I’ve since realized this was a misguided decision. He’s no longer based on Guede Nibo and is supposed to be a member of the Gede who does not exist in the real world. 

A full discussion can be found in the middle of this description: 

“Port-au-Prince” needs an updated description; I plan to do this at a later time.

Original, outdated description below cut: 

RANTING ABOUT THE REAL-LIFE GEDE NIBO (GUEDE NIBO)

Andre Pierre featured Gede Nibo alongside Baron Samedi and Maman Brigitte in several paintings, such as “Les Trois Esprits du Cimetiere.”

Previously, I described Gede Nibo as (quote) “unapologetically queer”. Where did I get the audacity to make such a claim? 

Well, there are a number of English language books and other sources that describe Gede Nibo himself as queer. As you may have gathered, I’m a big fan of Eziaku Atuama Nwokocha’s works, and have relied on her research. In Vodou en Vogue, Nwokocha describes him as an “effeminate dandy” who is “honored by queer people”. In Queering Black Atlantic Religions, Roberto Strongman also names Gede Nibo and Erzulie Freda as deities who "have strong associations with queer Vodou practitioners." Strongman’s statement is certainly true with respect to the Erzulies; the question is whether it is also true with respect to Gede Nibo. 

Afraid of making the same mistake I did with Baron Samedi, I searched for a Haitian source, as there is a great amount of misinformation spread by English speaking, non-Haitians. Since the Haitian author Milo Marcelin also described Gede Nibo as queer, I stopped there and thought, “so Gede Nibo really is queer…!”

…But it seems I may have made the exact same mistake I did with Baron Samedi afterall. 

OOPS!

As far as I can tell, the description of Gede Nibo as “queer” among English-speaking, non-Haitians originates in three major sources:

Gay, German author Hubert Fichte

Gay, American author Randy P. Conner

Haitian author Milo Marcelin

Hubert Fichte conducted his ethnographic work in Haiti during the 1970s. Apparently, Fichte heard Haitian farmers singing a song called “Masisi”, in which the lyrics went “Guede Nibo Masisi!” 

He mentions the title of this song in Xango: 

“Es gibt einen schwulen Totengott, Guede Nibo, und Anfang No­vember singt das ganze Land, jeder haitianische Bauer die Hym­nen auf die Schwulen - »Massissi« - und die ruralen Familienvä­ter vollführen ambivalente Gesten vorne und hinten an ihrer Hose.”

Source: Fichte, Hubert, and Leonore Mau. 1984. Xango. Frankfurt: Fischer. p. 143 https://archive.org/details/xangodafroamerik0000fich/page/142/mode/2up? 

An English translation is provided by Strongman: 

“There is a gay god of death, Guédé Nibo, and in early November the whole country, every Haitian peasant, sings hymns to the gays— “masisi”—and rural family fathers perform ambivalent gestures at the front and back of their pants.”

Source: Strongman, Roberto. Queering Black Atlantic Religions: Transcorporeality in Candomblé (2019). p. 75

The lyrics of the song are described in Homosexualität und Literatur (Vol. 1):

“Als eine der wenigen Religionen verfuegt der Vaudou ueber eine homosexuelle Gottheit, den Totengott Guédé Nibo, und am Totensonntag singen die Vaudouglaeubigen in der Stadt und auf dem Land: Guédé Nibo Massissi, Guédé Nibo Massissi! – schwuler Guédé Nibo, schwuler Guédé Nibo!”

Source: Fichte, Hubert. Homosexualität und Literatur: Polemiken. Germany, S. Fischer, 1987. Vol. 1. p. 146

An English translation is provided in The Gay Critic: 

“Voodoo is one of the few religions to espouse a homosexual divinity, the god of the dead Guédé Nibo, and on Dead Sunday the believers chant, throughout the city and in the countryside: Guédé Nibo Massissi! Guédé Nibo Massissi! – gay Guédé Nibo! gay Guédé Nibo!”

Source: Fichte, Hubert. 1996. The Gay Critic. Ann Arbor: University of Michigan Press. p. 118

Interestingly, Katherine Smith observed something similar in 2007, but the chant went “Gede Masisi!” not “Gede Nibo Masisi!”: 

“Gede mounts individuals as well as small marauding bands of vagabon who may pound on tombs and yell obscenities at the dead. In 2007, one such group of young men dressed in drag, fellated bones, and danced flamboyantly as the crowed cheered “Gede Masisi!” (Gay Gede!).”

Source: Smith, Katherine. "Dialoging with the urban dead in Haiti." Southern Quarterly 47.4 (2010): p. 83 

Hubert Fichte translated the word masisi as a schwul, meaning “gay”, but this is not accurate. Masisi is a slur that has been reclaimed by some within the Haitian LGBTQ community; really, la Communauté M / The M Community.

I have been using words that originate in the Western bourgeoisie, but these are not terms Haitians use to describe themselves - especially those oppressed by race and class. There are similarities between the word masisi and terms used in other non-Western cultures, such as hijra, bakla, okama, and fa'afafine.

As defined by Charlot Jeudy - the former president of KOURAJ who was killed in 2019: 

“…the societal definition of masisi is ‘acting as the female partner in a homosexual relationship.’ You can have muscular, manly M persons, but for Haitians, they cannot be called masisi. The word masisi has always been an insult. It makes people uncomfortable for us to use it, but in Haitian Creole, there is no other way for me to describe what I am.”

Source: https://cornbreadandcremasse.wordpress.com/2013/06/16/the-m-community-lgbt-courage-in-haiti/ 

It’s from 2002, but the documentary Des hommes et dieux contains interviews of several self-identified masisi. Some who identify as masisi would probably identify as “gay” if they were born in America; others would probably identify as “trans” - either, as binary trans women, or nonbinary transfems. Either way, masisi is not synonymous with “gay” or “transfeminine”, and it is important to remember that it’s been used as hate speech.

Fichte was surely incorrect in using words like masisi, schwul, and gay to describe Gede Nibo. There is no doubt in his attraction to women. The question is whether he could be described as “bisexual”, miks, or if he is purely heterosexual - not queer in any respect. 

Although he repeatedly describes Gede Nibo as “gay”, one of Fichte’s interviewees flatly denies this:

Ich frage:

—Ist Guédé Nibo Massissi? Schwul?

André antwortet:

—Das ist falsch. Die Götter, die aus zwei Teilen bestehen, sind keine starken Götter. Es sind gekaufte Götter. Man kauft die Göt­ter, um Sachen zu machen, die nicht gut sind.

Source: Fichte, Hubert, and Leonore Mau. 1984. Xango. Frankfurt: Fischer. p. 182 https://archive.org/details/xangodafroamerik0000fich/page/182/mode/2up 

Machine Translation: 

I ask: 

—Is Guédé Nibo masisi? Gay? 

André answers: 

—That is wrong. The gods that are made up of two parts are not strong gods. They are bought gods. People buy the gods to do things that are not good.

Because I do not speak German, I referred to Herbert Uerlings’ Poetiken der Interkulturalität for context:

Zu den gewichtigsten Ergebnissen seiner Feldforschung gehört, daß Guédé Nibo, einer der Totengötter, die alle traditionell mit Sexualität verbunden werden, ein Gott der Homo- und Bisexuellen ist. Sollte das zutreffen, so wäre es vermutlich eine neue ethnographische Erkenntnis über den Vaudou.47 Die weitergehende Frage an den Priester André, ob »Guédé Nibo Massissi« (X 182) sei, also schwul, wird verneint, aber auf eine Weise, bei der vor lauter offensichtlicher Abwehr Fichtes Vermutung praktisch bestätigt wird: »Das ist falsch. Die Götter, die aus zwei Teilen bestehen [bisexuell oder schwul sind — H.U.], sind keine starken Götter. Es sind gekaufte [schwache — H. U] Götter. Man kauft die Götter, um Sachen zu machen, die nicht gut sind« (X 182). Ein anderer, schwuler Priester dagegen sagt: »Es gibt Götter, die die Homosexuellen verachten, und andre, die sie lieben« (X 194).

Source: Uerlings, Herbert. Poetiken der Interkulturalität: Haiti bei Kleist, Seghers, Müller, Buch und Fichte. Vol. 92. Walter de Gruyter, 2013., p. 282

Machine Translation:

One of the most important findings of his field research is that Guédé Nibo, one of the gods of the dead, all of whom are traditionally associated with sexuality, is a god of homosexuals and bisexuals. If this is true, it would probably be a new ethnographic discovery about voodoo.47 The further question to the priest André as to whether "Guédé Nibo is Massissi" (X 182), i.e. gay, is answered in the negative, but in a way that practically confirms Fichte's assumption through sheer obvious defensiveness: "That is wrong. The gods who consist of two parts [bisexual or gay - H.U.] are not strong gods. They are bought [weak - H. U] gods. Gods are bought to do things that are not good" (X 182). Another, gay priest, on the other hand, says: "There are gods who despise homosexuals and others who love them" (X 194).

I do not know if Uerlings is correct in dismissing the interviewee as “defensive”, but I am grateful for his clarification of the phrase “aus zwei Teilen bestehen”.

Notably, the footnote on the same page states:  

47 Ich habe in der Literatur keinen Beleg dafür gefunden. Allerdings notiert Deren zu Guédé: »Er vertauscht die Geschlechter und zieht Frauen Männerkleider und Männern Frauenkleider an« (Der Tanz des Himmels mit der Erde, 1992, S. 128f.), und vermerkt in einer Fußnote: »Es wird zwar selten eindeutig ausgesprochen, aber häufig finden sich Hinweise darauf. daß es sich bei Guedé [sic!] um eine hermaphroditische Gottheit handelt, genau wie Legba« (a.a.O.).

Source: Uerlings, Herbert. Poetiken der Interkulturalität: Haiti bei Kleist, Seghers, Müller, Buch und Fichte. Vol. 92. Walter de Gruyter, 2013., p. 282

Machine Translation: 

47 I have found no evidence of this in the literature. However, Deren notes about Guédé: »He swaps the sexes and dresses women in men's clothes and men in women's clothes« (The Dance of Heaven and Earth, 1992, p. 128f.), and notes in a footnote: »Although it is rarely stated clearly, there are frequent indications that Guedé [sic!] is a hermaphroditic deity, just like Legba« (loc. cit.).

It is possible that the German Fichte was mistaken in describing Gede Nibo as queer, and that he mistook his lasciviousness for queer sexuality.

Notably, the Haitian author Milo Marcelin described Gede Nibo as queer in Mythologie Vodou (vol. 2): “Guédé Nibo, mystère mâle et femelle (hermaphrodite), est le protecteur des vivants et des morts.” Similar to the song “Masisi”, Marcelin describes another song that suggests Gede Nibo is himself queer. Naturally the song is sexually explicit, but you can find it in the source provided below, with one of the lyrics being “...Regarde la démarche de Guédé!”. 

Source: Marcelin, Milo. Mythologie Vodou: Rite Arada. 2 vols. Port-au-Prince: Les Editions Haitiennes, 1950. Vol. 2, p. 181 & p. 187 https://www.google.com/books/edition/Mythologie_vodou_rite_arada/cjvXAAAAMAAJ?hl=en&gbpv=1&bsq=%22Regarde+la+d%C3%A9marche+de+Gu%C3%A9d%C3%A9%22 

An English translation of this song can be found in: Conner, Randy P. Lundschien, and David Sparks. Queering Creole spiritual traditions: Lesbian, gay, bisexual, and transgender participation in African-inspired traditions in the Americas. Routledge, 2014, p. 63 https://books.google.com/books?id=5SINiF0fkqwC&pg=PA63&lpg=PA63

A large section of Conner’s Queering Creole Spiritual Traditions describes “homoerotic, pansexual, and transgender aspects” of Gede Nibo. (p. 94). However, one interviewee denies an association between Gede Nibo and queer sexuality - that being, the Caucasian Houngan Mark Alexander "Aboudja" Moellendorf (p. 64) 

Source: Conner, Randy P. Lundschien, and David Sparks. Queering Creole spiritual traditions: Lesbian, gay, bisexual, and transgender participation in African-inspired traditions in the Americas. Routledge, 2014

Outside of the sources mentioned above, I have found little evidence that Gede Nibo is himself queer. Rather than Gede Nibo, I’ve found more evidence that the Erzulies are important to members of the aforementioned Haitian “M Community” (see bottom of this post). I have also seen claims that Gede Nibo sometimes cross dresses, but I’ve yet to find a reliable source for this. There are artistic renditions of him proudly displaying his sexuality, but I have yet to see any that show him in women’s clothing, or displaying queer sexuality.

It is possible that the authors listed above are correct in their assessment (except for Fichte, who was definitely wrong). However, there’s a lot of misinformation spread about the lwa outside of Haiti and New Orleans, which arises from foreigners misunderstanding the culture and traditions of Vodou. Since I have already made mistakes with Baron Samedi and Maman Brigitte, I could be wrong about Gede Nibo too. If this is the case, I apologize for spreading misinformation about him being queer. 

It is also possible that the above was true at some point in the past, but not in the present. Afterall, Fichte and Marcelin wrote during the mid 20th century, and traditions evolve over time.

…Well, might as well start ranting about my Deviantart OC!

RANTING ABOUT MY DEVIANTART OC

This character’s name is “Port-au-Prince” - named after the capital of Haiti. 

Unlike the real-life Gede Nibo, “Port-au-Prince” is just gay, and a drag queen. His personality and interests are similar to Angel Dust, where he is openly gay and flamboyant in his mannerisms. As it is a slur, I have been avoiding the word masisi, but it is likely he would identify as part of the “M community”. Where Alastor is (presumably) the son and/or grandson of New Orleans Voodoo Queen(s), “Port-au-Prince” is a houngan - an extremely powerful one at that. His appearance and personality were inspired by the individuals featured in the documentaries Des hommes et dieux and Paris is Burning.

 I made this decision for these reasons: 

To integrate him into the pre-existing world of Hazbin Hotel, as a counterpart Angel Dust

To represent the Haitian “M community”, who experience intense prejudice and violence, but find sanctuary in Vodou

To differentiate him from the real-life Gede Nibo

As a tribute to the association between the Gede and gender/sexual queerness

Here’s a list of sources to back this third point: 

Nwokocha, Eziaku Atuama. Vodou en vogue: fashioning Black divinities in Haiti and the United States. UNC Press Books, 2023.

Conner, Randy P. Lundschien, and David Sparks. Queering Creole spiritual traditions: Lesbian, gay, bisexual, and transgender participation in African-inspired traditions in the Americas. Routledge, 2014

McAlister, Elizabeth A. "Love, sex, and gender embodied: The spirits of Haitian Vodou." Love, sex and gender in the world religions (2000): 129-146. https://africultures.com/love-sex-and-gender-embodied-the-spirits-of-haitian-vodou-5719

Smith, Katherine. "Dialoging with the urban dead in Haiti." Southern Quarterly 47.4 (2010): p. 83 

Hence, the decision to make “Port-au-Prince” a queer drag queen.

As a counterpart to Angel Dust, he has a dual gangster-ballroom/voguing theme to him, where he runs his own ballroom house. Although his roots are from Haiti, I think it would be interesting if he was part of the diaspora, where spent much of his human life in New York. This too helps integrate him into the pre-established world, where many characters are former humans who lived during different time periods of American history. It also establishes another parallel between him and Angel Dust, who is also from New York. I was picturing his house as being a mix of Black transfems (more broadly, feminine of center AMABs) and Black transmascs (more broadly, masculine of center AFABs), who are all former humans. They also double as a battle force that could be recruited in a similar manner to the Cannibals in Cannibal Town, where they have strong healing and fighting abilities. 

Port-au-Prince’s drag queen persona is inspired by Aaliyah as Queen of the Damned. In addition to Angel Dust, it would also be possible to establish a connection between him and Sally Mae, if she has any interest in drag. He is the adoptive son of the “Baron of the Dead” and “Gran Maman”, my other DeviantArt OCs who I drew here: https://www.deviantart.com/thegirlwhodidntsmile/art/Lavi-and-Lanmo-1073560801

This was inspired by the description provided by Roberto Strongman, where he writes: 

“In Vodou lore, Gédé Nibo is a young man who was killed violently. Therefore, he has a par­tic­u­lar association with ­those who die young. Once in the spirit realm, Bawon Samedi and Gran Brigit adopt him. In demeanor he is comical, lascivious, witty, and effeminate. In appearance, he is a dandy.”

Source: Strongman, Roberto. Queering Black Atlantic Religions: Transcorporeality in Candomblé (2019). p. 74

It would be imperative to run a concept like this by an expert on Haitian Vodou, to determine whether his portrayal is respectful or not. If it’s inoffensive, I think it would be cool if the three characters inspired by “Les Trois Esprits du Cimetiere” formed a “sexually complete” trinity: one male, one female, and one androgynous. But this may be problematic, as it could mislead audiences into thinking the real-life Gede Nibo is gay. Another approach would be to remove his drag queen persona, and make him a straight guy who has gay friends. Instead of Gede Nibo, the Erzulies could serve as inspiration for a character that embodies LGBTQ acceptance in Vodou.

RANTING ABOUT THE ERZULIES (EZILI DANTOR AND EZILI FREDA)

The Erzulies are important to the Haitian M Community - especially when accounting for race and class. Intense homophobia persists among the oppressed - who are denied access to higher education, and often understand sexuality/gender through religion. Those despised as masisi and madivin are tolerated in Vodou, where many houngans are themselves part of the M Community.

There is a fascinating documentary called Des hommes et dieux, which examines this very community. Several interviewees assert that Ezili Dantor has the power to make a person - male or female* - homosexual. It is for this reason that interviewees insist they were “born this way”, and that their parents - who might have otherwise rejected them - accept them as they are. I was particularly moved by statements from the interviewee Blondine, where the English captions read: “[My father] realized it came from voodoo. So he had to accept me. I’m like this because of the spirits that he’s serving. The loas decided I would be a girl. I was born this way.” 

Granted, one interviewee (the houngan named Fritzner who self identifies as masisi) rejects this belief, considering it blasphemous. Either way, it is unanimous that the Erzulies protect the M community. Those hated as masisi are loved by the lwa, become their houngans, and are called les enfants d’Erzulie - “Ezili’s children”. 

*I specify the category of sex, as the invisibility of “female masculinity” (including, masculine female homosexuality and the transmasculine spectrum) rears its ugly head. The “M Community” has language for transfems and feminine gay men; there are no equivalent terms for transmascs and masculine of center lesbians. As such, I have struggled to find information/research about the inverse phenomenon of “inverted” or “radically masculine” identifying members of “the feminine sex”; certainly not within the Black proletariat. Haiti is by no means unique in this regard. This disparity is found in many cultures all over the world - especially among the oppressed classes.

In any case, Erzulies are not just important to those of “the masculine sex”, but those of “the feminine sex” as well. Eziaku Nwokocha documents her personal experience as a Black queer femme with Ezili Dantor in The ‘Queerness’ of Ceremony. Zora Neale Hurston also briefly mentioned the importance of Ezili Freda to women who “tend toward the hermaphrodite” (i.e., with queer tendencies) in Tell My Horse. Unfortunately, I have struggled to find information about the Haitian equivalent of studs, aggressives, trans men, etc… due to the aforementioned issue of invisibility. Notably, none of the women at the temple Nwokocha visited were masculine-presenting, except for one visitor who dressed in red to honor the masculine lwa Ogou.

Previously I had been under the impression that Erzulie Dantor was associated with lesbians while Erzulie Freda was associated with the transfeminine spectrum. Just, a completely false dichotomy! WOW is there a lot of misinformation spread about Vodou! The Erzulies are associated with the transfeminine spectrum, as they protect femininity in all its manifestations. In addition to Black lesbians/bisexual/queer women, Erzulie Dantor is important to Black transfems, as she is depicted as a dark-skinned Black woman. That’s why people in the Haitian M Community love her, as a goddess of love, luck, and protection. For these reasons, I think it would be really cool to try to work Erzulie-inspired character(s) into this fictional world; granted, it presents more of a challenge to fit them into this setting, since they are not spirits of the dead. The easiest way to do so would be to have one of the Erzulies replace Mother Mary, if Mother Mary does not exist in the fictional mythology of Hazbin Hotel.

If you want to learn more about this, I highly recommend watching Anne Lescot & Laurence Magloire's documentary Of Men and Gods / Des hommes et dieux (2002). It’s available on Kanopy for free, and for rent Vimeo. Additionally, Eziaku Nwokocha, Roberto Strongman, and Omise'eke Natasha Tinsley have written several books and papers on this topic. Here are a few sources that can be accessed online:

Tinsley, Omise’eke Natasha. “Songs for Ezili: Vodou Epistemologies of (Trans) Gender.” Feminist Studies, vol. 37, no. 2, 2011, pp. 417–36. JSTOR, http://www.jstor.org/stable/23069911. Accessed 4 Aug. 2024. 

Strongman, Roberto. "Cross-Gender Identifications in Vodou."  In Defying Binarism: Gender Dynamics in Caribbean Literature and Culture. Virginia University Press. Ed. Maria Cristina Fumagalli. https://www.blackstudies.ucsb.edu/sites/secure.lsit.ucsb.edu.blks.d7/files/sitefiles/people/strongman/NewCrossGenderIdentificationsVodou.pdf 

Nwokocha, Eziaku. “The ‘Queerness’ of Ceremony: Possession and Sacred Space in Haitian Religion.” Journal of Haitian Studies, vol. 25, no. 2, 2019, pp. 71–90. JSTOR, https://www.jstor.org/stable/26926664. Accessed 6 Aug. 2024. https://eziakunwokocha.com/wp-content/uploads/2022/11/The-Queerness-of-Ceremony.pdf 

SIDE NOTE:

Rereading this, I fear I may come across as judgemental of writers like Fichte and Conner. That is not my intent! I do not think it is fair to judge these authors harshly. It is easy to take the internet for granted. I think these authors did the best they could with the technology that was available to them, but mistakes could have still been made. The fault does not lie on them, but myself for having been careless in my research.

[devourer--of--books]

Callis was Gavaldon’s first witch gynecologist and here’s why

Okay so, in this post we’ll be discussing topics such as sex, contraception, and some religion in the context of it being used as a mean to control people sexually. 

If you’re younger than 13, honestly, this post isn’t for you. 

If you’re unlucky, like me, and your school didn't give you proper sex ed, I beg you to ask someone about it. Your older sibling, your mom, someone, okay? Ask google. It’s important stuff you need to know.

First of all, for composure’s sake, let’s all pretend I didn’t start thinking of this due to me writing a smut fic. At 4am, on my tablet notes. On my defense, tho, there’s an astonishing lack of E-rated fics on this fandom and someone ought do it, okay? Moving on.

So, where shall we start?

Let’s get context out of the way, welcome to my analyses, the actual headcanons are here, I promise, let me just bore you to death first:

The SGE book series overall is set in fantasy fairytale land (The Endless Woods), with the exception of Gavaldon, aka, the reader village. Due to this, there’s not really a time period liking the SGE world to ours, neither can it be presumed by the world building, as Soman mixes traditional medieval elements  with modern elements, which I know bothers some of you too, it ain’t just me, but nevermind that right now.

The point is, the arguments I’m making on this post are based on aspects mentioned in the books, but I’m also going to draw some information from the real world.

A big chunk of the first two books rely on the world the existence of a patriarchal structure in that world, as do some plot points during the rest of the series, but if I were to dive into that we’d be here all night. Talking about the Endless Woods social structure is very complicated, specially with the ‘no labels in the woods’ stuff combined with the misogyny. It’s messy. 

Thankfully for this post, we’ll only go into Gavaldon, because I feel things there are more… explicit (pun intended).

So here’s what we know of Gavaldon’s social structure pre-book 1:

It’s a decent sized village with no official government. There’s no political figure of power, such as prince or a mayor, as they eventually get in QFG. There also doesn’t seem to be an actual economic class distinction between the people of Gavaldon, other than mentions of beggars (pretty sure it’s just one tho, but I might be wrong). Everyone works and trades amongst themselves, with people having more or less the same things (except for Callis and Agatha, due to them being social outcasts). 

Who has power in Gavaldon?

The Elders Council. They make the laws, they are respected, they have influence, and therefore they have power. These dudes stopped people from selling food to Stefan’s family during book 2, and threatened his new family in front of everybody during book 3. And everyone in Gavaldon loved that man. Why are they powerful tho?

Power is born out of inequality. If you have what we have not, we follow where you lead. Gavaldon has no nobles and no bourgeoisie. Geez, I wonder which powerful class we’re missing.

The clergy.

Personally, I hold no love for the church. I’m an atheist, but, as this post is about SGE and not religion, I’ll try to be as neutral as possible, as the point is not to offend or disrespect anyone. When I mention ‘religion’ or ‘clergy’ from this point on, I’m talking about religion as an Institution. As in the Medieval Catholic Church (which if you don’t agree was at least kind of very evil, I don’t know if I want you reading my posts anyway, so feel free to leave).

Most likely, the members of Elders Council of Galvadon were linked to its Church, whatever religion they may have. I can’t see any reason why they would have so much influence otherwise. Who appoints new men to the positions once one of them dies? I’m gonna guess the remaining members of the Council. 

And no one said anything? For centuries. Okay. Corruption? Never heard of her.

Also, burning unmarried women as a way to solve problems claiming they were witches? Wonder where I’ve seen this before.

The fact they’re men, should get mentioned too, just in case you forgot. I bet there are women just as old and wise, if not wiser than the members of the council. Hm, wow why they’re not part of the council.

This hypothesis ties in with the fact that the education given to the kids is limited to the local school, which, given the lack of government and simplicity of work relations, is probably funded by the clergy. We don’t see any proof of this, but again, if we’re comparing Galvadon to a medieval village, it would make sense.

What is even taught at this school? Math and whatever language they speak there, sure, but like they have little to no history that we know of, geography would be pointless, there are no foreign languages, science who, and with these clowns running the village I’ll bet there is no philosophy or social studies and... Doesn’t matter, let’s not do this right now.

Callis briefly mentioned that all girls in Galvadon must marry before the end of their school education, or they are deemed witches. The Elders Council even chooses the matches, in case those aren’t naturally formed or if they disagree with pre-existing ones. These kids are what,15,16, maybe younger?

(this makes me so mad, you have no idea-)

ANYWAY. They form these child marriages, for... look I’m gonna presume is because of population reposition. They need an average of 2 kids per couple or they’ll have more people dying than people being born. Let’s just presume it’s because of this because if it’s because of some tradition stuff I’ll scream, okay?

Maybe they have a low life expectancy in Gavaldon (which is another evidence for the case that the elders are part of the clergy, they probably don’t work, so they live longer). 

So have them teenage girls poping them babies, I guess.

Also, a miracle they have survived this long, because the genetic pool for Gavaldon must be the worst ever, everyone is related to everyone, ew. At least, in theory, there would be no STIs.

In theory.

Ahem… During the middle ages, all forms of birth control tended to be frowned upon, at least here on the west, including coitus interruptus (aka, pull out method), (tho it depends of who was the pope at the time, some of them were cool with this one if you already had too many kids and was like super poor), because sex was supposed to be about procreating, so a marriage with no kids was ‘pointless’. 

(hear me raging in the background, this context is stressing me out, i just wanna get to the headcanons-)

We can assume this view is probably compatible with the Elders Council mindset, as they are marrying CHILDREN. 

If there were any available contraceptive methods, you can bet they weren’t teaching this stuff at school. They probably have no sex ed, and if they do, it’s going to be just about periods and vague stuff. Gotta love them church schools (I never went to one, officially, but honestly, I live in Brazil, what even is Secular State).

(“Don’t have sex before marriage, you’re gonna get pregnant and die”, - one of the teachers at the Galvadon school at some point, I bet)

Let me also mention that there is an specific Gavaldon law that states that if a girl is pregnant she is going to marry the boy who knocked her up. Which, specially in Vanessa’s case, makes no f-ing sense. Could she prove it was Stefan’s? Did she sent it to a DNA lab? If Stefan was the Elders favorite why would they not take his word?

I digress, let’s say Stefan didn’t deny sleeping with her and only said he was under a spell, which, hm, how dumb do you have to be to do that, it’s lying 101, Stefan c’mon, but okay, you do you.

So they are probably super “moral” in Galvadon. You know, the kind of moral who just swipes stuff under the rug. Like, yeah, Stefan you’re now doomed to marrying Vanessa, but ain’t nobody gonna say a thing if you cheat on her as long as you don’t do it during plain daylight.

(The amount of closeted gays in Gavaldon is probably astronomical, can you imagine?)

And then you have Callis. Whom I think is probably responsible for the introduction of birth control in Gavaldon. We have arrived at the headcanons. Hear me out:

After Stefan saved Callis, she was deemed a witch. She’s a ‘witch’ doctor for the town. Only the most desperate of people seek her out. 

That means she normally wouldn’t get a lot of patients. Like, Idk about you, but Gavaldon doesn’t seem big enough for her to have people looking for her everyday. And she probably had to feed Agatha somehow.

But, while her being a doctor for normal diseases wasn’t really working all that well, everyone knew she had a hand in Vanessa’s miracle child. So ‘infertile’ women and women who had been getting sickly during pregnancies start looking for her, asking for her to help them. 

Callis obviously doesn’t use her magic, but as she can’t say she used magic for Vanessa, she gives them generally good advice about herbs and stuff they can add to their food to make it ‘more likely’, aka stuff that reduces stress, telling them how to eat better, stuff they should avoid, etc. She’s no big expert, but at least in the Endless Woods they had sex ed and she was witch, she just knows stuff.

So she becomes this sort of witch gynecologist for Gavaldon’s desperate women.

It works for a while, but then people eventually share these tips amongst themselves to avoid going to see her. Then, it’s back to slightly starving herself so baby Agatha could eat.

One day, a teenage girl arrives at her doorstep in the middle of the night, trading food for her help. If she could ‘make people more fertile’, she could surely make them miscarriage. Maybe this girl got pregnant by sleeping with someone the elders didn’t aprove for her to marry, maybe it was something else a bit darker, but we won’t talk about how that could be common, given you could literally force someone to marry you if they had your child.

Callis panics, because she wasn't ‘making anyone more fertile’ really, she was making them healthier and therefore more likely to have a healthy kid. If she were to tell her to do the reverse of what she told the others, not only it wouldn’t work, but it would actually harm the girl’s health.

At first she’s like, “I can’t help you…”, but then she hears baby Agatha crying, poor thing, so hungry all the time. So Callis decides, “you know what, might as well”.

There’s probably many potions made with magic one could take to not have a baby in the Woods. Even ones that cause abortions with no side effects or danger to the woman. But there also more natural ways, ones that maybe aren’t 100% effective, but would work, tho it had some side effects.

So Callis, makes her a potion to take. For real life comparisons, let’s say she used Queen Anne’s Lace, which works a bit like Plan B. The girl is thankful, and goes on her way.

Soon enough, everybody knows Callis can do these potions. You have girls sneaking to Graves Hill in the middle of the night to get help in exchange for food and while the elders know something is fishy, they can’t do much anything about it. They ask Callis what is up with that and she’s like ‘nope, just ya know, helping them have babies, plan b who’.

She tries to introduce a variation of the potion, one that acts as birth control, because it would stop people from being irresponsable all the time, but the Plan B one is the one every girl wants, because well, it’s easier. You can be unsafe and then take a potion and it’s fine. Soon, it’s not just girls. There’s full grown women there too, who should really know better.

She is pissed, so she says she won’t make them any more potions unless people stop being so careless.

Someone tries to make a knock-off potion, but it ends tragically, because people don’t really know what Callis puts in it. And well… you know what looks a bit like Queen Anne’s Lace?

F-ing Water Hemlock, that’s what.

After that incident, people listen to Callis when it came to ingesting stuff. And thus, birth control culture is born in Gavaldon. Other people started trying out other things to avoid dealing with Callis, like animal-based condoms, pull-out method and inserting acacia gum into your vagina before you had sex,but she had a good clientele overall.

The Elders? Pissed. But since they couldn’t just prove this was her fault, they just kept on hating on her from a distance.

After Agatha has her first period, Callis sits her down and pretty much gives her the talk. Agatha doesn’t really see a point to it, boys are gross, but she listens nonetheless. 

Callis gives Agatha the best sex ed homeclass ever, you can bet she will teach her correct anatomy, debunk myths the school told her about both periods and her own body and even promised her to teach her how to make the birth control potion once she got older.

Again Agatha doesn’t see a point, but okay.

When Agatha comes home with Tedros, years later tho. Callis is... worried.

She tries to ask Agatha if she’s being safe but her daughter just... stops functioning. Blushing like crazy. 

 (“We just kissed, like, once, mom.”)

That being said… Callis doesn’t live long enough to teach her how to make the potion.

So when Tedros and Agatha’s relationship starts to progress (hm… if you wanna read something about it, maybe wait a couple of days, I might or my might not have a sin fic in the works, it wouldn’t be one of my posts if it had no self-promotion, I’m my own sponsor after all) she’s unsure of who to ask about this.

And it makes her extra sad about her mother’s death, so that’s great.

I honestly don’t know who she would ask. If you have any ideas, please tell me. Because I’m kind of inclined to think that maybe Merlin might have predicted this and handed a recipe to her as a semi-joke, but idk. Maybe Uma?

But yes, Callis was totally Gavaldon’s first witch gynecologist. And after they made Stefan mayor, I want people to remember her for the absolute legend she was, okay?