
Columbus celebrations commemorate the Genoese explorer's first expedition across the Atlantic Ocean in 1492. Columbus, on commission by the Spanish monarchy, was hoping to find a new naval route to India and the other nations of the East, but instead found the American continent which was virtually unknown to Europeans at the time. Columbus's sailor Rodrigo de Triana was the first on the voyage to spot land in the New World; he found the island the natives called Guanahani at approximately 2:00 AM on October 12, 1492. The exact location of this island is unknown, though it was somewhere in the Bahamas. Columbus's expedition launched the first large-scale European colonization of the Americas.
The first Columbus Day celebration was held in 1792, when New York City celebrated the 300th anniversary of his landing in the New World. In 1892, President Benjamin Harrison called upon the people of the United States to celebrate Columbus Day on the 400th anniversary of the event.
Some Italian-Americans observe Columbus Day as a celebration of their heritage, the first occasion being in New York City on October 12, 1866. Columbus Day was popularized as a holiday in the United States by a lawyer, a son of Genoese immigrants who came to California. During the 1850s, Genoese immigrants settled and built ranches along the Sierra Nevada foothills. As the gold ran out, these skilled "Cal-Italians", from the Apennines, were able to prosper as self-sufficient farmers in the Mediterranean climate of Northern California. San Francisco has the second oldest Columbus Day celebration, with Italians having commemorated it there since 1869.
This lawyer then moved to Colorado, which had a population of Genoese miners, and where, in 1907, the first state-wide celebration was held. In 1934, at the behest of the Knights of Columbus (a Catholic fraternal service organization named for the voyager), Congress and President Franklin Delano Roosevelt set aside Columbus Day, October 12, as a Federal holiday (36 USC 107, ch. 184, 48 Stat. 657).
Since 1971, the holiday has been commemorated in the U.S. on the second Monday in October, the same day as Thanksgiving in neighboring Canada. It is generally observed today by banks, the bond market, the US Postal Service and other federal agencies, most state government offices, and many school districts; however, most businesses and stock exchanges remain open.
Hawaii does not officially honor Columbus day and instead celebrates Discoverer's Day on the same day, i.e., on the second Monday of each October. While many in Hawaii still celebrate the life of Columbus on Columbus Day, the alternative holiday also honors James Cook, the British navigator that became the first person to record the coordinates of the Hawaiian Islands and share with the world the existence of the ancient Hawaiian people and society. Some people interpret the holiday as a celebration of all discoveries relative to the ancient and modern societies of Hawaii. Neither Columbus Day nor Discoverer's Day is regarded as a holiday by State government; state, city and county government offices and schools are open for business on Columbus Day, while Federal government offices are closed.
Many Native Hawaiians decry the celebration of both Columbus and Cook, known to have committed acts of violent subjugation of native people. Discoverer's Day is a day of protest for some advocacy groups. A popular protest site is the Cathedral of Our Lady of Peace and the Chancery building of the Roman Catholic Diocese of Honolulu. Such advocacy groups have been commemorating the Discoverer's Day holiday as their own alternative, Indigenous Peoples Day. The week is called Indigenous Peoples Week.
In A People's History of the United States, American historian Howard Zinn discusses the cruelty Columbus inflicted upon Native Americans, which Zinn says was comparable to the genocidal acts of World War II. Zinn maintains Columbus was a religious fanatic with an obsession of eliminating non-Christians, by means of murder, conversion, or at the very least, enslavement. He claims that Columbus was in search of personal wealth and fame, and was willing to step over others or even kill them to achieve it, and that Columbus may have used more force than he admitted to his superiors. However, some assume that Columbus' subordinates were more responsible for the vast majority of the carnage carried out. Columbus himself claimed that he warned his men against taking advantage of the natives, as he had planned to eventually convert them to Christianity. A Spanish priest who traveled to Hispaniola wrote that he was appalled to witness dehumanizing acts of cruelty being inflicted on the Indians, such as torture used to subjugate their leaders. Many of the natives ended up dying from starvation, disease, or simply being overworked.
Opposition to the holiday cites this cruelty committed by those under Columbus' leadership and that of many of the following European colonists. Columbus directly brought about the demise of many Taino (Arawak) Indians on the island of Hispaniola, and the arrival of the Europeans indirectly caused the decline in population of many indigenous peoples by introducing diseases previously unknown in the New World. An estimated 85% of the Native American population was wiped out within 150 years of Columbus' arrival in America, due largely to diseases such as smallpox that spread among Native populations. Additionally, ensuing war and the appropriation of land and material wealth by European colonists also contributed to the decline of the indigenous populations in the Americas.
In the summer of 1990, 350 Native Americans, representatives from all over the hemisphere, met in Quito, Ecuador, at the first Intercontinental Gathering of Indigenous People in the Americas, to mobilize against the quincentennial celebration of Columbus Day. The following summer, in Davis, California, more than a hundred Native Americans gathered for a follow-up meeting to the Quito conference. They declared October 12, 1992, International Day of Solidarity with Indigenous People. The largest ecumenical body in the United States, the National Council of Churches, called on Christians to refrain from celebrating the Columbus quincentennial, saying, "What represented newness of freedom, hope, and opportunity for some was the occasion for oppression, degradation and genocide for others."
Michael Berliner, of the Ayn Rand Institute, has defended celebration of Columbus Day, hailing the European conquest of North America and describing the indigenous culture as “a way of life dominated by fatalism, passivity, and magic.” Western civilization, Berliner claimed, brought “reason, science, self-reliance, individualism, ambition, and productive achievement” to a people who were based in “primitivism, mysticism, and collectivism”, and to a land that was “sparsely inhabited, unused, and underdeveloped.”


The Flying Wallendas is the name of a famous group of circus act and daredevil stunts performers, most known for performing death-defying stunts without a safety net. They were first known as The Great Wallendas, but the current name was coined by the press in the 40s and has stayed since. The name in their native German, "Die fliegenden Wallenda", is an obvious rhyme on the title of the Wagner opera, "Der fliegende Holländer" ("The Flying Dutchman").
Karl Wallenda was born in Magdeburg, Germany. in 1905 to an old circus family, and began performing at the age of 6. While still in his teens he answered an ad for a hand balancer with courage. His employer, Louis Weitzman, taught him the trade. In 1922 Karl put together his own act with his brother Herman, Joseph Geiger, and a teenage girl, Helen Kreis, who eventually became his wife.
The act toured Europe for several years, performing some amazing stunts. When John Ringling saw them perform in Cuba, he quickly hired them to perform at the Ringling Brothers and Barnum and Bailey Circus. In 1928, they debuted at the Madison Square Garden. The act performed without a net (it had been lost in transit) and the crowd gave them a standing ovation.
It was at a performance in Akron, Ohio that the group all fell off the wire, but were unhurt. The next day, a reporter who witnessed the accident was quoted in the newspaper: "The Wallendas fell so gracefully that it seemed as if they were flying" -- thus coining the name of The Flying Wallendas.
In 1944, while performing in Hartford, Connecticut, a fire started that ended up killing over 168 people (see Hartford Circus Fire). None of the Wallendas was hurt.
In the following years, Karl developed some of the most amazing acts like the seven-person chair pyramid. They continued performing those acts until 1962. That year, while performing at Detroit, Michigan, the front man on the wire faltered and the pyramid collapsed. Three men fell to the ground, killing two of them (Richard Faughnan, Wallenda's son-in-law, and nephew Dieter Schepp). Karl injured his pelvis, and his adopted son, Mario, was paralyzed from the waist down.
Other tragedies include when Wallenda's sister-in-law, Rietta, fell to her death in 1963, and his son-in-law Richard ("Chico") Guzman was killed in 1972 after touching a live electric wire while holding part of the metal rigging. Nonetheless, Karl decided to go on. He repeated the pyramid act in 1963 and 1977. Karl continued performing with a smaller group, and doing solo acts.
On March 22, 1978, during a promotional walk in San Juan, Puerto Rico, Karl Wallenda fell from the wire and died. He was 73 at the time. Rick Wallenda completed the walk a year later.
There are several branches of the Wallendas performing today, comprising mostly grandchildren of Karl Wallenda. They still perform regularly and have achieved recognition in the Guinness Book of Records.
Animal crackers are crackers in the shapes of animals, some brands of which are sweetened. These are usually animals one would see at the zoo or circus, including lions, tigers, bears, and elephants. There is debate about whether or not Animal crackers are actually crackers or cookies. They are like crackers due to the way they are made, with layered dough, however the use of sweetened dough gives them the cookie taste and consistency. Traditionally they come in a box with a handle on the top. The string handle was originally added so that the box could be hung on a Christmas tree or house plant.
Nabisco makes Barnum's Animal Crackers, arguably the most famous commercially produced version of the snack, due to the distinctive package art of a circus cage on wheels and full of animals. "Barnum" refers to the famous showman and circus entrepreneur P. T. Barnum. The product actually says "Barnum's Animals", subtitled "Crackers". At one time, the imprinted "wheels" bent around the bottom of the box, and the box's bottom was perforated to allow the wheels to be opened up straight and thus stand the box on its "wheels".
Austin, a division of the Keebler Company, also makes a variety of animal crackers. Although not nearly as popular, the Austin-variety has similar nutritional content and animal shapes.
Stauffer Biscuit Company of York, Pennsylvania also has a line of animal crackers, which are now distributed by several major discount retailers. Their use of the spices nutmeg and mace give the basic animal cracker a slightly different character from the Nabisco crackers.
The Borden corporation also produced a brand of animal crackers, until some time in the late 1970s. They came in a red box, which featured the famous Elsie the Cow logo.
In the late 1800s, animal-shaped cookies (or "biscuits" in British terminology) called "Animals" were imported from England to the United States. The demand for these crackers grew to the point that bakers began to produce them domestically. Stauffer’s Biscuit Company produced their first batch of animal crackers in 1871 in York, Pennsylvania. Other domestic bakeries, including the Dozier-Weyl Cracker Company of St. Louis and the Holmes and Coutts Company of New York City, were the predecessors of the National Biscuit Company, today's "Nabisco Brands".
Under the National Biscuit Company banner, animal biscuit crackers were made and distributed. It was in 1902 that animal crackers officially became "Barnum's Animals" and evoked the familiar circus time theme. Later in 1902, the now-familiar box was designed for the Christmas season with the innovative idea of attaching a string to hang from the Christmas tree. Up until that time, crackers were generally only sold in bulk (the proverbial "cracker barrel") or in large tins. These small cartons, which retailed for five cents at the time of their release, were a big hit and are still sold today.
The number and variety of contained in each box has varied over the years. In total, 54 different animals have been represented by animal crackers since 1902. In its current incarnation, each package contains 22 crackers consisting of a variety of animals. The most recent addition, the koala was added in September 2002 after being chosen by consumer votes, beating out the penguin, walrus and cobra.
In 1948, the company changed the product name to its current designation of "Barnum's Animal Crackers". Later, in 1958, production methods changed to improve the crackers' visual details. Until then animal shapes were stamped out of a dough sheet by a cutter. This produced outlines with little sophistication. By installing rotary dies, bakers actually engraved details onto each cracker, creating a much more intricate design. The rotary dies are still used today.
Barnum's Animal Crackers are all produced in the Fair Lawn, NJ Bakery by Nabisco Brands. More than 40 million packages of Barnum's Animal Crackers are sold each year, both in the United States and exported to 17 countries worldwide. The crackers are baked in a 300-foot (91 m) long traveling band oven. They are in the oven for about four minutes and are baked at the rate of 12,000 per minute. Fifteen thousand cartons and 300,000 crackers are produced in a single shift, using some thirty miles of string on the packages. This runs to nearly 8,000 miles (13,000 km) of string a year. Those bright circus boxes are produced in three colors - red, blue and yellow - with different variety of animals on each.
Austin Zoo Animal Crackers currently feature bear, camel, elephant, rhinoceros, lion, monkey, owl, penguin, rabbit, ram, turtle, and zebra.
Cadburys Animals are Chocolate coated (although rather sparingly) and feature elephant, monkey, lion, tiger and hippo - all with nicknames and all rather the same shape.
Stauffer's animal crackers include a lion, elephant, mountain goat, cow, house cat, camel, tiger, horse, ibex, rhinoceros, hippopotamus, buffalo (or bison) and bear. They are made in plain, chocolate graham, cinnamon graham, cotton candy, and iced flavors, as well as "breakfast cookies" made with oats, almonds, cranberries, and pomegranate.
Kinnikinnick Foods, Inc. makes gluten-free, dairy-free animal cookies, called KinniKritters, that look and taste like animal crackers. They include a bighorn sheep, an elephant, a pig, a bison (maybe), a camel, and a horse.
Biscomerica Corp. makes Basil's Bavarian Bakery animal cookies, called Animal Snackers. They include a bear, camel, hippo, lion, and elephant.
An episode of The Simpsons called "Simpson Safari" featured the Simpsons winning an expired contest promoted by Animal Crackers.
In the 2007 film Zodiac Mark Ruffalo's character David Toschi often asks for animal crackers after being awakened in the early hours of the morning when new leads on the Zodiac Killer case are uncovered.
In 6th Season of ER (TV series) Carol Hathaway gets a huge box filled with Barnum's Animal Crackers as a birthday present from Doug Ross.
In the 1998 film Armageddon Ben Affleck's character does an Animal Cracker Discovery Channel thing to Liv Tyler's character, which can be found in the film's soundtrack.
The 1928 musical play Animal Crackers and its 1930 film adaptation Animal Crackers were early hits for the Marx Brothers.
In Buffy the Vampire Slayer (TV series) Season two "What's My Line Part 2" there is a mention of animal crackers: Oz: “Oh look! Monkey. And he has a little hat…and little pants.” Willow: “Yeah, I see.” Oz: “The monkey’s the only cookie animal that gets to wears clothes. You know that? … You have the sweetest smile I’ve ever seen.” Oz: “So I’m wondering, do the other cookie animals feel sorta ripped? Like is the hippo going, “Hey, man. Where are my pants? I have my hippo dignity.” And you know the monkey’s just, “I mock you with my monkey pants!” And then there’s a big coup in the zoo.” Willow: “The monkey is French?” Oz: “All monkeys are French. You didn’t know that?” Willow: “No.”

Did Mrs. O'Leary's cow start the Great Chicago Fire?
There's evidence that suggests she did. The conflagration almost surely began in the vicinity of the crowded family barn, where, in addition to a horse, a calf, and a wagon, Kate O'Leary kept the five cows she milked twice a day for her local dairy business. The O'Learys had just laid up plenty of coal, wood shavings, and hay to see them and their livestock through the winter--and to feed any fire once it got going. Kate supposedly revealed to different people the morning after the blaze began that she was in the barn when one of her cows kicked over a lantern. A few curiosity-seekers claimed to find the broken pieces of such a lantern while snooping behind her cottage, whose survival was one of the great ironies of the disaster.
But one can find good reason to think that poor Mrs. O'Leary and her benighted
cow--named Daisy, Madeline, and Gwendolyn in assorted retellings--were innocent.
There's testimony to corroborate Kate's contention that she was in bed early that evening,
and the official inquiry found no proof of her guilt. Those who heard her "confess"
offered different reasons why she said she was in the barn, and a person who years later
said that as a boy he found the broken lamp under some floorboards and took it home never
explained why the barn had floorboards at all or how they made it through the inferno. As
for the lamp itself, he said that he couldn't produce it because an Irish servant,
as part of a cover-up, "borrowed" it and then disappeared.
On top of this, on the fortieth anniversary of the great conflagration a police reporter named Michael Ahern, who was working for the Chicago Republican at the time of the fire, boasted in the Tribune that he and two now-deceased cronies made the whole thing up. The O'Leary's, he reminded readers, lived in the rear of 137 DeKoven, renting the front to a family named McLaughlin, who were hosting a party that evening. Ahern opined that one of the revelers went out to get milk for some punch and ended up burning Chicago down. To make the mystery murkier, the invention of the cow story has also been attributed to others, and after Ahern's revelation appeared a long-time colleague wrote to members of the O'Leary family telling them that he had ghost-written the Tribune story under Ahern's byline. As for Ahern himself, this other reporter confided, "The booze got him many years ago, and he has not been able to do any newspaper work."
Several additional theories surfaced then and since.
Some boys were sneaking a smoke. Spontaneous combustion. A fiery meteor that split into pieces as it fell to earth October 8, which explains the simultaneous catastrophes in Chicago and Peshtigo, Wisconsin, plus a lesser fire in Michigan. Daisy acted alone. Recently a researcher, working from property records and the post-fire inquiry, has argued that an O'Leary neighbor may have accidentally sparked the blaze.
Like the several cowbells that different people have sworn were the one the
four-legged perpetrator (who herself perished in the fire) wore around her neck that fateful
night, it is possible that any one of these theories has the truth behind it, but all of them are
open to question.
In any case, the more intriguing issue is not the unresolvable one of whether the legend has any basis in fact, but why it has had so much continuing interest, why to the present day the story of Mrs. O'Leary's cow is above all others the one "fact" that almost everyone near and far recalls about the Great Fire, and, for that matter, about the history of Chicago.
The O'Leary story, true or not, has had such appeal because it offers a clear and specific cause for this otherwise overwhelming event, an imaginative handle by which people can take hold of it. Regardless of the inconclusiveness of the official investigation, at the time it also enabled people to blame someone in particular for what was a matter of collective responsibility and misfortune. In this respect it is noteworthy that the O'Leary legend found brief competition with a rumor that the fire was set by an unnamed member of a world-wide terrorist organization with direct ties to the 1871 Paris Commune. A local paper even published his "confession," and a poem that appeared in the New York Evening Post wondered out loud:
Did out of [Paris's] ashes arise
This bird with a flaming crest,
That over the ocean unhindered flies,
With a scourge for the Queen of the West?
But Mrs. O'Leary offered a far better scapegoat. While as a specific person she may or may not have been at fault, what she represented was a more plausible and acceptable cause for the fire. Unlike the Communard, she was a familiar and recognizable type who could readily be made to stand for careless building, sloppy conduct, and a shiftless immigrant underclass. Blaming her simply involved adapting existing anti-Catholic and anti-immigrant sentiments to the terrible calamity at hand. As a poor clumsy Irishwoman and not a sworn enemy of the social order, she was a disempowered comic stereotype, the damage she caused the result of accident, not conspiracy. Given that the catastrophe could not be undone, there was even something imaginatively satisfying in the tale that this epic fire had such a humble beginning.
The lasting nature of the O'Leary legend is attributable to the fact that she also was
such a malleable figure, who could be used to discover and express different and even
conflicting meanings. From the outset, people were interested not in knowing the
real Catherine O'Leary, but in turning her into a repository for their presuppositions. She
was in her early forties at the time of the fire, sober and hard-working. In some
popular anecdotes and illustrations she was depicted as an aged crone and a drunkard. The Chicago Times,
while not naming her specifically nor accusing her of setting the fire deliberately,
described her as a welfare cheat who, "when cut off, vowed revenge." But as it became
clear that the city had fully triumphed over catastrophe and was hurtling on to an even
grander destiny, she became increasingly quaint and benign. In 1881 the Chicago
Historical Society installed a marble plaque marking the spot on the much more solid home
that had been built at 137 DeKoven. The alley behind the house became a kind of sacred
site for local residents, who protested when the city finally filled it in and paved it two
decades after the great conflagration. And when Chicago constructed a new fire academy
in the early 1960s, it selected as the location the block where the calamity began.
Perhaps the most remarkable and fanciful reworking of the O'Leary legend was the 1938 movie, In Old Chicago. Kate O'Leary (played by Alice Brady, who won the Academy Award for Best Supporting Actress) is aged a decade or two and divested of her husband, as she is transformed into the spirited widow Molly O'Leary, who runs a successful hand laundry that caters to Chicago's fancy set. To her dismay, her son Dion (Tyrone Power) becomes an unprincipled saloon owner, but his brother Jack (Don Ameche) is an idealistic lawyer who is elected mayor on a reform platform. The centerpiece of his program is to level the firetrap neighborhoods in "the Patch" (evidently based on Conley's Patch) controlled by gamblers and political operators like his brother. Jack sacrifices his life for the city when, while he is trying to stop the fire, he is first shot by a corrupt political opponent and then crushed by a collapsing building.
Hearing this sad news from a now morally awakened Dion as they find refuge in the lake, Molly proudly rededicates the family to the building of a new and better Chicago. The unsinkable Molly is reconciled to Jack's death by her faith in a still greater future to come. For his part, Dion exultantly declares, "Nothing can lick Chicago." In this narrative with plot conventions shared with a long list of disaster stories (including Roe's Barriers Burned Away and MGM's disaster epic, San Francisco) Hollywood thus turned once-despised immigrants like the O'Learys into upwardly mobile middle-class champions of the Chicago booster dream. One glancing coincidence between actual events and this narrative that takes such vast liberties is that the O'Learys did have a son named Jim, who well after the fire was a politically connected saloon keeper and gambler in the stockyards district.
In Old Chicago does pin the fire's origin on Daisy, who does her dirty work when she is left alone for a moment by a distracted Molly. But this is almost incidental to the main plot, and there's no particular blame assigned. By this time the legend was a charming mainstay of American folklore, the subject of a Norman Rockwell painting. Various local parades, commemorations, and promotions would feature a woman dressed up as Mrs. O'Leary leading Daisy. The winner of the National Trophy in the 1960 Rose Bowl Parade, whose grand marshal was Vice President Richard Nixon, was the City of Chicago float depicting Mrs. O'Leary's barn, complete with a lantern, simulated fire, genuine smoke, and a carnation-and-chrysanthemum cow. The theme of the parade was "Tall Tales and True."
Kate O'Leary, unfortunately, never got to enjoy any of this. She bemoaned her own losses by the fire, which included all the animals in the barn except the calf, but otherwise she tried to avoid the unwanted attention, including offers from promoters. She and her family moved to a series of homes around 50th and Halsted, where journalists would seek her out for interviews in early October. She would ignore them or chase them away, and they in turn would make up stories that revived the old stereotypes about the unwashed poor. In 1886, for example, a Daily News reporter whom she supposedly rebuffed described her home as follows: "The house has no front door, in lieu of glass clothing is stuffed into two or three windows, and long before a stranger reaches the place the pungent odor of distillery swill and the effluvium of cows proclaim that old habits are strong with Mrs. O'Leary and that she is still in the milk business." Patrick O'Leary died in September of 1894, and Catherine passed away the following Fourth of July.

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