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Engraving of Joan of Arc in battle in Le Brun de Charmettes’ L’Orleanide poème national, 1819.Ĭalled “Jeannette” as a child, Joan was a short, sturdy girl with black hair, brown eyes, and a red birthmark behind her right ear. Isabelle may have been tended by a local midwife, as male doctors didn’t deal with women’s bodies. On January 6, 1412, his wife Isabelle brought Joan (“Jehanne” in French) into the world-the youngest of five siblings, including three brothers.
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Jacques d’Arc was a well-off farmer as well as village doyen or sergeant, making him the second most important man in town. Joan’s family lived in Domremy, a small village in the Meuse River valley, on the “marches” (borders) of the neighboring duchy of Lorraine. On the war-torn plains of northern France, the small duchy of Bar was struggling to remain loyal to the French royals. When Joan of Arc burst onto on the scene in 1428, the French Angevins were on the ropes, struggling to keep the English from grabbing not just the French throne but the Angevin heartland itself. After 1300, they fell out with the Plantagenets over competing claims to the English and French thrones, touching off the Hundred Years’ War (1337–1453). Through it all, the Dukes and Duchesses of Anjou stayed linked to the French royals, the Valois, through marriage. By the 13th century, the Church had tempered its position, with Thomas Aquinas stating in his Summa Theologica that men’s clothing could be worn in cases of dire necessity. But after the crusades started, the Church had to recognize that many noble and non-noble women were taking up arms, as men were often gone for years or didn’t come home at all, leaving females to defend their towns and domains. Old Testament law had punished cross-dressing with the death penalty. When Eleanor (1122–1204) and her armored ladies joined the First Crusade, they were flouting the Church’s prohibition on women wearing men’s clothes. In turn, that heterodox spirit made the family a hotbed of independent-spirited female rulers-women like Eleanor of Aquitaine, Marie of Champagne, and Margaret of Anjou. The Magdalene became a popular French figurehead for female-friendly dissenting mystical traditions, and the Angevins took her as a patron saint. Their domains included Provence in southern France-which made them patrons of the cult of Mary Magdalene, who was said to have spent the last years of her life in Provence. With their English branch, the Plantagenets, they ruled hundreds of thousands of square miles from Ireland to the Mediterranean. Queens in Armor / Two Families in Contrastīy 1200, from their seat in west-central France, the Angevins had muscled their way to the peak of European power. Not of noble birth herself, Joan wouldn’t have lasted as long as she did without Angevin mentoring and protection. Orthodox Christian historians bend over backwards to avoid discussing Joan’s Angevin connection many characterize that dynasty as a limb of Satan. As a few historians point out, Joan was launched into leadership by a powerful ruling family, the House of Anjou, which had no problems with women warriors and protected her as long as they were able. How, in a society that was still essentially Catholic, did Joan of Arc reach the dizzying status of a maid in armor and reign there for a whole year, only to be dragged to a horrifying death as a heretic for wearing that same armor? Is there more to her controversy than the story we get from standard history? She saw herself as a woman leading a soldier’s life in order to carry out her divine mission. Joan expressed no interest in changing her gender or passing as a man. If so, she and her contemporaries-given the state of 15th-century medical knowledge-had no idea that this was the case. The more I study Joan’s life, the more I suspect she was a case of complete androgen insensitivity syndrome (CAIS). But all these viewpoints converge on one fact: in 1431, Joan’s male clothing, and her insistence that God told her to wear it, became the pretext to burn her at the stake. She is variously pegged as heterosexual, lesbian, and transgender/intersex. A few historians aver that her links with the “bloodline of Jesus” need to be examined. The Roman Church claims her as a champion of Catholic nationalism, while Protestants insist she was one of the first Protestants. Today, historians and commentators still argue fiercely about Joan. CONTROVERSY about Joan of Arc’s gender first exploded in 1428, and its shock wave has kept rolling for nearly 600 years.