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From Maleck Odinsson comes this topic:
“Regional Cultus. Not just in the realm of honoring the local spirits, but also in how the gods are reflected differently in different times and places.”
When I first started writing on this I was approaching this purely from an academic perspective, noting the resources we have available to us are mostly coming after conversion and almost all the earliest sources through Christian writers. The scholars and academics who later gave us interpretation and understanding of these sources, and even the archaelogists, all are operating within a Protestant Christian dominated background.
Generally, our Gods in the academic fields are not being approached as Gods. We have living, dynamic relationships with Them. Even over the course of my life my cultus with Óðinn has gone through changes, so I would hardly expect in a generation other Heathens to carry anything like the same relationship as I. When I began to worship Him, He came to me sometimes as Father, but mostly as Rúnatýr, and Yggr primarily. He was fierce, harsh, and a taskmaster in the early times. He still is at times.
How the Gods are reflected differently in different times and places depends on how the Gods fit into the landscape/environment we live in now, and the relationships we hold with Them. I would have a far harder time relating to Skaði if I lived in a place without snow, and relating to the Gods of the ocean is a lot harder for me here in the Great Lakes than it is when I visited the ocean. I still hold cultus for the Gods of the ocean, but it is a more remote one, less in-my-face than that of the Great Lakes Goddesses.
A big difference in regional cultus I can confidently point to is mine with Jörð, Freya, Freyr, and Gerða. I relate to Jörð through the Earth I stand on, and while Jörð is still Jörð wherever in Miðgarð I go on Her, I relate to Her differently here, especially in my home, vs a hotel room. The difference between worshiping Her on land I have helped cultivate vs a hotel room is quite stark. I have no relationship to the land in a hotel room beyond a place to rest my head. My thanks to Her is much more general, eg She is of the place, and I am grateful for Her being the floor and eventually the ground beneath my feet. Contrast this with the relationship I hold with Her being the good, black Earth I helped to till and plant in that our good harvest has grown from. My cultus with Freya, Freyr, and Gerða is embedded in no small part in that same gardening. It is not that I cannot relate to Them outside of the home, the hearth, or the garden, but that it lacks the specific ways in which our relationships flow as they do there.
The asparagus plant is one group of vaettir in which I relate quite a bit to these Gods locally. As before, I associate Jörð with the garden it grows in. The plant itself clearly associated with Freyr given its virility, fertility, and phallic shape. It is also associated with Gerða in that to harvest it, it must be cut down, and this fits in with my understanding of Freyr as a Sacrificed God whose blood renews the fertility of the Earth. Freya I associate with the pollinators, especially the bees and their sweetness, and the preparation work that must go on so the plants can prosper. It is not just through the garden and all the vaettir within it that I relate to these Gods. I relate to these Gods through the actions I take with the land. Tilling, planting, gardening, weeding, harvesting, all of this is done in relationship with the landvaettir, with Jörð, with Freya, with Freyr, with Gerða, and with the Ancestors, especially those who farmed and/or gardened. All of this with just one kind of plant. How much more so with a garden! How much more so with a biome!
Regional cultus grows from our living relationship with the environment, and if I can find that much connection in and through a single plant then we can certainly make them through the land we live on. It is worth pointing out that Yggdrasil holds the Worlds, and the Worlds are also in relationship with one another. Asgarðr and Jötunheimr are across a river, Ífingr, from each other. Jotunheimen is the name of a range of mountains in Norway. The Worlds are said to be in different direction, eg Niflheim to the North, Muspelheim to the South. We can likewise locate our relationship with the Nine Worlds in such ways, much as our forebears did with regard to directions and the landscape. Perhaps rather than strictly in the East, Jötunheimr is in or has connections to the World in the far more wild forest behind the home. A special rock becomes a hörgr, a stand of trees a vé, and from there perhaps new relationships form with Jötun Gods.
It is really hard predict how regional cultus will develop over time. After all, my family has only lived in Michigan for five generations, including myself and my children. Between major predicaments like climate change and peak oil, the unfolding of the next election and the consequences from that, our unique land here in Michigan, and the unfolding relationships we hold right now, it is anyone’s guess how it will develop. Given the ongoing Work and relationship I have with Óðinn, our strong commitment to direct experiences of our Gods, Ancestors, and vaettir on the land we live, and our work on the land, we will have many avenues to understand our Gods and develop relationships through.
One thought on “Patreon Topic 26: On Regional Cultus”
I love this post and how it is that regional cultus is sort of in conversation with upg and with the various epithets and titles of the Gods. Our experiences of Them are colored by where we are and our own worldviews and life experience. Lo over at his rotwork blog made a post including the syncretized cult image of Oðin in the style of his ancestors (https://wp.me/p5zHm4-mL) and I can’t get over the power in that idea. Obviously, being cautious of cultural appropriation is important. But I find the way we rework the images of the Gods fascinating (like putting Thor in a beanie, or Freya in garden clogs in art). I’m actually a bit obsessed with juxtaposition in art; ancient things beside modern, one culture’s sacred objects beside another’s, even the holy in conversation with the “profane”. Maybe it’s the binary-breaker in me but i really adore that stuff.
Anyway, I love your thoughts on this
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