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A Hailing to the Holy Powers

March 11, 2016 1 comment

Hail to the Gods

Hail to the Ancestors

Hail to the vaettir

 

Hail to the Gods I do not know, but my friends praise, worship, revere, and love

Hail to the Ancestors I do not know, but my friends praise, worship, revere, and love

Hail to the vaettir I do not know, but my friends praise, worship, revere, and love

 

Hail to the Gods I will never praise, but who are worthy of it nonetheless

Hail to the Ancestors I will never praise, but who are worthy of it nonetheless

Hail to the vaettir I will never praise, but who are worthy of it nonetheless

 

Hail to the Gods I have worshiped and no longer do

Hail to the Ancestors I have hailed and no longer do

Hail to the vaettir I have known and no longer do

 

Hail to the Gods of my family

Hail to the Ancestors of my family

Hail to the vaettir of my family

 

Hail to the Gods of my tribe

Hail to the Ancestors of my tribe

Hail to the vaettir of my tribe

 

Hail to the Gods of my Kindred

Hail to the Ancestors of my Kindred

Hail to the vaettir of my Kindred

 

Hail to the Gods who have called me to serve

Hail to the Ancestors who have called me to serve

Hail to the vaettir who have called me to serve

 

Hail to the Gods who have lain the path before me

Hail to the Ancestors who have lain the path before me

Hail to the vaettir who have lain the path before me

 

Hail!

Hail!

Hail!

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Broken Lines

January 11, 2016 6 comments

Broken lines run through many animist and polytheist religions.  In some places, those lines are fairly stark.  In others, the division between what was and where we are is sometimes bridged by practices and beliefs based in the old ways.  At least for Americans, most of us are completely divorced from even the lived folk ways and folklore that remained with pir Ancestors due to successive generations assimilating, by force or choice, into monotheist and then US culture.  We lost connections to where our Ancestors came from, their language, and their ways along with it.

I was never taught any folklore or folkways from Germany, England, Ireland from our family.  No songs, no stories, no practices, and only a few recipes collected from family members.  I was taught a smattering of German words.  There was nothing left by the time I was being raised.  I was raised a Catholic, which at least taught me virtues of regular prayer, piety, an appreciation of the Ancestors that came before me, and an appreciation of ritual.  Still, by the time I was being raised every vestige of any animist or polytheist inkling had been wiped out of my family.

So, when I felt the call from my Gods, I did what anyone would do in this situation: I read about Them.  As I read about Them and learned how to make offerings, and what kind of offerings specific Gods might like, I started to do prayers, to make offerings, and learned how to divine so I could better understand Them.  I had to reforge links with the Gods, Ancestors, and vaettir through trial and error.  Only after a few years of being a Northern Tradition and Heathen did I finally have an Elder to look up to, ask questions, and seek guidance from, and it dramatically changed my life.  She had done the same in her own turn before me, and I benefited from that.  There was so much I was able to grasp and explore because I had help in filtering things through a sift of experience, someone with the ability to separate ice cream from bullshit.  It helped me to grow in the religion, and it helped me to better understand myself, the Holy Powers, and my place in things.  While we are having to work with a broken lineage to our ancient, polytheist past, having Elders and co-religionists to rely on now helps to ease the burden of the journey.

I do not believe we would struggle as much in terms of basic dialogue, understanding, walking these paths, or learning about and from our Holy Powers if our lineages were still intact.  What is facing many animist and polytheist religions now is how to navigate these lines of separation.

I see these as issues that directly relate to most polytheisms having broken lineages, and being actively addressed now:

  • A basic lack of familiarity with the Gods, Ancestors, and vaettir of a given tradition. Not everyone needs to know every God or Goddess, but there are more than a few Gods who often get short shrift when, because of cosmological function, community function, or relationship with everyday life, They ought to be better known. For instance, Gerda.
  • A basic lack of familiarity, understanding of, and engagement with religious protocol. Things like the implications of the guest/host relationship factor really big into polytheist religion, and it ought to have more of an impact on how we frame our relationships given how these ideas influenced and continue to influence, when they are known, the lives of those who engage in reciprocity and guest/host relations in a way that is respectful to both and upholding of reciprocity between them.
  • A basic lack of familiarity with ritual purity. These don’t have to be elaborate. These can be simple things, like washing the hands and face before offerings, or taking a shower before holy day celebrations.
  • A basic lack of piety. The very bedrock of how we engage with our Gods, Ancestors, and vaettir need not be all bowed heads and uttering long prayers, though for some that may be the expectation and it is on the worshiper to fulfill it. A basic lack of piety means that even reverence at a shrine is not tended to. Things like the offering cups are cleaned on a regular basis, or you don’t just offer when you want something; you maintain a good relationship with a God, Ancestors, or vaettir. It would be like inviting Grandma over, not having cleaned or even prepared a meal for her after not seeing for a year to hit her up for cash.
  • A basic lack of understanding core principles of a polytheist path, such as the aforementioned reciprocity, guest rights/host rights, where one’s place is cosmologically and in relationship with the Holy Powers.

There’s so much more, but on a baseline we would have these things taught to us and modeled for us as a matter of course as part of being in polytheist societies.

Since our Ancestors did not stay the course, whether by sword, torture, starvation, and/or their choice of conversion, we can only speculate so far as to what they would have done.

Reconstructing and reviving the animist/polytheist religions requires us to do what we can as we can to revive, reconstruct, and/or revitalize the religions and cultures we are engaged in with the help and/or direction of the Gods, Ancestors, and/or vaettir. Where there are unbridgeable gaps in knowledge, we ask Them to help us fill in the holes, to create a whole, healthy religion and spiritual understanding in which They are tightly wound.  There are several factors worth thinking on in how we reconstruct, revitalize, and/or renew these religions.  A good overview of this, written by Caer, and exploring the ideas of antiquity and modernity in the context of these conversations can be found here.  One of the major factors being considered by a lot of folks is on modernity, and whether it is a help or hindrance to this.  I am firmly of the view that modernity is a deep hindrance to understanding and embracing a polytheist worldview.

Looking at life and the world now, there is little room for my Gods. Where would I look for my Gods in modernity when so much of it is built on the bones of sacred places and their worshipers? Where would I look for my Ancestors ways’ in this world when the holy sites of the old countries these cultures hailed from (now often tourist attractions/traps) have to be fought for just so they aren’t paved over or removed? Where would I look in modernity for the vaettir when companies gleefully bulldoze 10,000 acres of old growth forest just for 100 years of unfettered limestone mining?

Modernity demands my silence in one hand and pretty looking shackles in the other. It promises to spare me from direct shackles that others bear on my behalf so that my computer can be built, the electricity runs, the Internet and all the various apparatus that keeps it afloat keep on running. It’s colonialism by other means, with all the ‘externalities’ bought and paid for with the blood, sweat, tears, misery, and lives of other people. Part of my work in service to the Gods is to sever that cycle when and wherever I can. Modernity is a poor substitute for a religious teacher.

Polytheist religion informed by ancient cultures which were based in Europe is not synonymous with modernity’s Eurocentrism. Rather than encourage such a mindset, if we were to pay close attention to our Gods, Ancestors, and vaettir, and live in better concert with Them, it would be quite a revolutionary act. It would discard the largely Eurocentric-based and upheld myth of evolution which placed Christianity, then later atheism or agnosticism at the top of the proverbial heap. It would discard the notion that animist, polytheist, and similar religions were backward, misguided, or that what was found within these religions was something better relegated to a bygone period.

Animist and polytheist religions generally embrace living with and within a world we inhabit with our Holy Powers, where their considerations are taken into account. To my mind this is part of piety and reciprocity. It is a powerful, subversive, and revolutionary thing to regard a stream, lake, piece of land, one’s home, or wherever one goes to be full of spirits, and potentially a home to the Gods and/or Ancestors in addition to the vaettir who call that place home, or ARE that place. It is no small thing to consider that the rights of such a place to be free from damage is part of the rights of the land itself as the land itself is a vaettr (spirit) and/or collection of vaettir (spirits), or it may Itself be a God or many Gods.  It also demands that our religions live in the now, and not be ossified in the past, bound only to what the lore, or what archaeology can tell us.  Most reconstructionists will tell you this is generally what happens in reconstruction anyhow.  It’s a methodology for how to take in and work with information, rather than a religious model itself.

I had to tackle this head-on when I became a priest of Anubis.  There was no temple structure.  I was learning from someone outside Kemetic orders, traditions, etc., and all I had to go on was what they taught, and my ongoing spiritual work and communication with Anpu when they left my life.  There’s a lot of reinventing the wheel that goes on in modern Pagan, animist and polytheist religions, at least in America, because infrastructure is so lacking, very often all we have are books to look to.  If you are lucky enough to have a local community, you may have one or two folks somewhere in your wheelhouse who want to do ritual with you.  If not, it’s a loner’s game.

What I do not mean to say is that infrastructure, hierarchy, etc. is the only way for polytheists to do things moving forward.  Some folks simply don’t work well within such things, and that is fine.  For others, belonging to a hierarchy is actually at odds with their path for religious reasons, such as a taboo, what role(s) they may serve within a community, etc.

For a lot of folks, though, there’s a deep desire to have functioning communities.  Some people would like these with temples, structures, community events, festivals and celebrations, and so on.  This requires some kind of hierarchy to organize and to keep going. At the very least if one is part of a polytheist religion where the heart of the culture stops and starts in the home, a hearth culture, someone needs to teach the other family members the religion, and/or help keep devotional work, offerings, and so on, on a regular basis.  At the other end of the spectrum, a full-on temple could require things like dedicated temple staff who are the only ones to care for the icons of the Gods within an inner sanctum, with some staff dedicated either on a full-time, part time and/or volunteer basis to do maintenance and care for the temple.  While more hearth culture forms of animism and polytheism may not require much in the way of financial support, more complex and elaborate forms like the temple complex example above, absolutely do.

Each animist and polytheist in each animist and polytheist religion will be affected by these choices, and it will affect how future generations receive and understand their religion and culture.  In repairing our broken lines, we have to ask ourselves which lines we are able to repair now, which ways we accept may not be reparable, and what new lines we will make with the Gods, Ancestors, and vaettir.  How these broken lines are worked with, repaired, or made new will determine what religions future generations inherit, contribute to, and pass on, or whether future generations receive a grounding in the religions to begin with.

A Prayer for the New Year

December 31, 2015 1 comment

May the Gods, Disir, Väter, Ancestors, and vaettir bless you in the New Year.  May good Gebo be kept with Them and between one another.

May the hamingja of all our ties be strong.

May the maegen within us, and between us, grow.

May the New Year bring restoration to the ways we need to take up.

May the New Year bring new resolve for the things we must do.

May the New Year bring success for the work we put our hands to.

Hail to the Gods, Disir, Väter, Ancestors, and vaettir.

Ves ðu heil!

A Polytheist Reflection and Response to Convenience, Consumption, and Peak Oil Part 5

December 31, 2015 4 comments

Having read, watched, and listened to coverage of COP21, I have to say I am utterly disappointed.  Not only were no binding agreements made, what was agreed upon will not effectively address the issues facing the world.  Per the COP21 website:

In 2015 COP21, also known as the 2015 Paris Climate Conference, will, for the first time in over 20 years of UN negotiations, aim to achieve a legally binding and universal agreement on climate, with the aim of keeping global warming below 2°C.

It failed.  There are aims, but nothing binding.  There is plenty of signed paper, but no promises.  There are plenty of goals, but no ambition to see them through.  Further, it gutted a lot of the binding agreements by placing things like this in the preamble.

KANDI MOSSETT: Right. So, there’s an article. When there’s language in the article, that’s legally binding language. And what they’ve actually done is taking out reference to indigenous peoples’ rights from the article and putting it only into the preamble, which is not legally binding. The same for human rights, the same for food sovereignty. There’s just different things that have happened in the text that—intergenerational equity is also in the preamble, so a lot of the youth are very upset as to what’s happening. And I think it’s kind of a shame that we’ve—actually, at the 21st COP, more than a shame, it’s a crime that we’ve taken a step backwards by taking out the rights of indigenous peoples.

 Not only are there no easy answers, there is no plan for addressing climate change on a global level.  So too, there is no global plan for addressing peak oil.  There are only a few places where peak oil and climate change are being actively addressed on a regional scale.  The same with a State or provincial scale.  The most action I have seen and continue to see addressing peak oil, and climate change is within local communities, whether these are tribes, clans, counties, cities, towns, intentional communities, or individual families.

It is incredibly easy to look at this failure of leadership and the impending impacts of peak oil and climate change, to read JMG’s latest piece summarizing what is facing us, and simply fall into despair. I am going to encourage anyone reading this not to do that.

Go to the Gods.  Go to the Ancestors.  Go to the vaettir.  Ask Them for help to do something to address this.  Go do magic.  Work magic to address this.  Go learn and study.  Put your hands to whatever you are able to do.  Organize where you can.  Do what is within your power to do. Do something with those emotions.  Do not let them sit idle.  Use them as fuel.

Grow what you can where you can.  Preserve knowledge wherever you can.  Distribute knowledge where you can.  Learn a skill or learn a trade if you can.  Every single bit helps.

The idea that we will not be able to get out of the Long Descent without casualties has come up a couple of times in the comments in this series of posts.  In every documentary on Youtube I have watched, the idea population decline will, at some point, come up.  It seems expected that we will somehow be able to keep on preserving our ways of life that allow us in America to use 25% of the world’s resources when we are 5% of the overall population of the Earth.  It seems expected that we can just ‘run things on renewables’ when it comes to Q&As at the end of a good many of these lectures, some desperate variation on the bargaining aspect of the 5 Stages of Grief.  When we haven’t invested shit into our infrastructure, into renewables, or into any other way of life but the ones folks are living right now.

People are going to die because of climate change and peak oil, and there is absolutely nothing that we can do about it.  Whether because of the hubris and neglect of corporations, the incredibly tight controls or severe lack in industry standards with the government, laziness or panic or inaction on the part of the average citizens, our opportunity to stem the tide of these things passed us by well before Morning in America was the rallying cry of the Reagan administration.  Carter tried to be straightforward and honest with the American people on these matters, and he was a one-term president, mocked and roundly criticized for his stances.  No one has tried this and won since.  We are now faced with a world which will see us in the Long Descent as John Michael Greer calls it, the Bumpy Plateau as Richard Heinberg calls it, or the Collapse, as Chris Martenson and Jared Diamond call it.  The end of cheap, abundant fossil fuel is coming, climate change is occurring, and yet we still can affect change on the local level.

I ran across this idea from Michael Ruppert across several of his lectures:

Let us say that there were people on the Titanic who knew that an iceberg was going to hit it, and the Titanic would sink.  These people know there are not enough lifeboats, but that there is time enough to make some in preparation for the disaster that is coming.  There are three kinds of reactions to these people.  The first are those who say “Oh you’re just a doom-sayer.  I’m going to go back to the bar for a drink.”  The second are those who panic, wide-eyed and run around crying out “What do I do?  What do I do?” but do not address the problem.  Then there are third, who say “Let’s get to work on building some lifeboats” and get started working on it.  As with Ruppert, I suggest we work with other lifeboat builders and not waste our time with the first two groups of people.

This means ceasing to fight with those that think global warming is a fraud.  This means not arguing with those who adamantly do not accept the reality of peak oil.  This means ceasing to waste time on folks who want to talk, but not do.

This means getting proactive wherever you can in your life and community to address peak oil and climate change.  This means doing whatever research, reskilling, growing, learning, accumulating of resources, and making community ties now wherever you are able as you are able.  This means reorienting your life in whatever ways that you can so the Long Descent is easier to deal with.

This means that there are people out there for whom it is not worth your time to try to save.  Not that they are intrinsically better or worse than you.  It means that these people will be an impediment to you doing things to actively work in ways that will better you, your family, and/or your community.  On a practical level, the people not willing to build lifeboats with you are simply not worth your time to try to save.  You can love your family, your friends, your neighbors, and they all can be impediments or allies in the way of where you need to go, and what you need to do, to ensure you, yours, and future generations are able to survive.  These are not easy things to think about, and I appreciate that, but if you have put off thinking about them, now is the time.

What I am not saying is “you should not worry about the non-lifeboat builders” or “you should be totally okay with this”.  I have folks in my family who want to pretend that everything will be fine, or technology will find a way.  You know what?  I don’t stop loving them.  I don’t stop wanting them to end their addiction to oil, to join a community effort, even if it isn’t mine, to address peak oil and climate change.  I don’t stop wanting them to change their mind, but I also realize that, after a certain point, all I am doing is wasting our collective time by trying to get them on board.

Hell, in talking with my grandparents on my mother’s side, both realize just how hard of a time ahead we have.  All I can do at this point is ask as many questions as I can of them for how they got through the hard times in their lives.  To ask them how their parents got through the Depression and how they got through the Oil Shocks.  I pray that I get as many old tools and machines that my grandpa collected from garage, estate, and auction sales, as I can.  It’s my hope to put these still-functioning tools to work again.

I cannot offer hope or comfort, outside of “We have time to prepare” and “Better ways of living with the world are possible, and within our ability to do.”  With the coming Long Descent coming, I find comfort in the words of Arundhati Roy:
“Another world is not only possible, she is on her way.  On a quiet day, I can hear her breathing.”

The work of addressing peak oil and climate change is working to hear these messages, and put them in to action.  We have work to do, and each will need to decide in what ways their energy and time are best used.  I pray that your efforts succeed.  I pray they pave the way for others to succeed, for all of us to survive, and thrive.

A Polytheist Reflection and Response to Convenience, Consumption, and Peak Oil Part 4

December 21, 2015 9 comments

I had not planned a fourth part to this series, however, I was hit by something as I was sitting and experiencing this beautiful rendition of The Sound of Silence.  I went back to thinking about the series of posts that I have been writing lately on consumerism and peak oil.  I was thinking in how my father and I were sitting in the basement while he was smoking after he teared up while listening to it on Youtube.  He explained to me that he had had a lot of friends buried to that song, and it occurred to me to ask him a few things, among them, what songs he wanted to have at his funeral, and if it would be okay if I kept his skull.  This song and yes were among his answers.

We have such an odd relationship with death and endings in this country.  While there is a cyclical nature to my religion, there is a linear one in my father’s, and the predominant mythological/cultural narratives American society tells itself are, likewise, linear, for instance, the myth of progress.  It is very hard for folks to envision things past a certain point.  It’s not the main reason I connect The Sound of Silence to my work with peak oil, though.  No, what I connect with is one the overarching messages I get from the song.  That our things overtake our sense of self, connection, community, even the place of our Gods.  The lines that stick with me the hardest are these:

And in the naked light I saw, ten thousand people, maybe more
People talking without speaking, people hearing without listening
People writing songs that voices never shared, and no one dared
To stir the sound of silence

and this one:

And the people bowed and prayed to the neon god they’d made
And the sign flashed its warning in the words that it was forming
And the sign said the words of the prophets are written on the subway walls
And tenement halls, and whispered in the sounds of silence

This song sticks in my craw, especially lately, especially because of the dearth of silence I see in the needed conversations on peak oil and climate change.  That we have become overtaken by our things, that our need to have things have supplanted our need for connection.  That the very means by which we enjoy this very song, or as you, the readers read the words, or I as I type them, is all part of the collective death knell of modern human civilization.  This is so discomforting, that, like conversations on death, it is a taboo, a thing we dare not speak or give word to, lest we sound crazy or we dare to step out of line and suggest that another world is not only possible, but absolutely fucking necessary.  It is taboo, echoing in the well of silence.

The other reason this post kind of spoke up and said “Hey, write me,” is because of a comment from PSVL on Part 3.  While I did address e in the comments, between being prompted by The Sounds of Silence and the comment itself, I felt that e was right.  We do need to talk more about folks who aren’t able-bodied facing a future in which cheap, abundant fossil fuels are no longer available, and as a result, neither will our life-dependent medications.  Some of this will be retread of the comments, and some will be me responding having stewed on things a bit.

I wanted to respond to eir’s first and last points to start with:

While I think this is all good, I’m still utterly unimpressed with–and am downright horrified by–the attitudes of JMG, and certain other anti-capitalists we know of in refusing to address the situation of folks like yourself and myself who rely upon medications produced by corporate capitalism for our very lives, that (at least in my case) I won’t ever be able to wean myself away from, short of a miracle, and those are thin on the ground these days. By JMG, when I brought this up, I was told “Well, everyone has to die sometime”; and by the other, I got outrage that I’d ask that question, was told I’d be taken care of, and then was given no details or anything on how that would actually take place in his self-congratulation over how caring and compassionate he was toward poor non-able-bodied sods like me (in ideal, anyway).

and

The amount of privilege that those who practically glorify this matter and their “responsible” lifestyle in response to it enjoy by being able-bodied (at least for the moment) in these discussions is quite frankly disgusting.

I wish someone would actually address that.

No one from the Peak Oil movement that I know of or consistently refer to takes any kind of pleasure or glory from this being the future.  We can, however, enjoy the processes we go through to prepare for a power-down future, and make the Long Descent as pleasant as we are able in the meantime.  We can connect with community, create art, learn skills, write books, teach, and pass on knowledge.  To my mind, it would be better to glorify this responsible lifestyle than to pretend that the one that is touted by American society as ideal is at all sustainable or has a future.

I more or less stand by my original answer to em in this regard.  There is no answer for us coming from established sources.  Since we cannot control funding, research, dialogue, or the larger-scope top-down issues of addressing peak oil and climate change, or the associated complications of peak oil, climate change, and the therapies, medication, and other things that keep us alive, there are only local-level answers I could hope to give. Unless we do work on trying to find replacements for our medications now, or if we can attain some kind of homestasis in a sustainable manner that allows us to live in a powered-down future, a good number of us are outright screwed.  The truth of the matter is, that I don’t think anyone in the Peak Oil communities, or the anarchists, the permaculturalists, the government, researchers, or anyone else for that matter, has an answer for people who are this dependent on medication, therapies, and so on that are only available to us because of the energy output of fossil fuels, and all the industries it is used to run and make products for.  What methods there may be to address our needs in the face of peak oil and climate change, such as alternative therapies, herbal medicines, and tradition-specific medicinal approaches, may well have to be approached from a trial-and-error perspective rather than a rigorous scientific one if things speed up quicker than I am anticipating.

Addressing this from a different angle: what happens to the home healthcare industry (of which I am a bottom tier worker) when the downward slope of the Long Descent makes itself apparent?  It will disappear.

The result of that is nothing short of horrible.  There are clients, consumers, and patients within this industry that fully rely on people like me to give them care, to feed them, clean them, and so on.  What happens when the means by which we are employed vanish?  Some folks will soldier on, doing what they can until they have nothing left to give.  Most will leave.  This will leave the government and families a couple of options, assuming these folks have any family alive.  They can take them into their homes, set up institutions or like apparatus again, at least for a while, or leave them where they are.  Not an easy thought, and certainly not something I like to write about.  However, there we are.  Unless communities start coming together and addressing climate change and peak oil now, and addressing the issue of access to healthcare, this is the horrible reality we will be facing.

I’m paid about a dollar above what a crew member at McDonald’s is paid.  When I/my community gets land and we’re established, my plan is to leave this industry.  Not because the people I served don’t deserve the services, not because they are lesser than I, but because my tribe, my people come first, and the kind of work that will be required to make such a thing work, much less be successful, is a full-time job.

For those who stay in this industry, with as little investment as there is in health care, things will get even worse if communities do not actively come together to bolster and improve these services.  Many of the local movements I addressed in Part 3 may be able to address needs on a local level if they plan for it. I don’t, however, think they will be able to address all needs.

Please, though, do not think I am giving folks a pass on this.  This does need to be addressed.  Taking care of the folks who cannot care for themselves is a humane thing to do, and it requires our consideration for how best to do so.  It is also not a cruelty to say “These are our limitations due to budget, space, etc. What can we do to solve this problem?  Who can we look to for help?  How can we best serve these members of the community?  If we lack the means to serve these people effectively, what can we do?”  That, I think, is key: these aren’t just clients when this goes from a company and its employees doing a job into a community coming together to work on how best to serve these people.  They’re community members.  They have Gods who care for them, Ancestors who care for them, and live among the vaettir.  I am no less than an able-bodied person for my diabetes.  Likewise, those I serve in my current job capacity are no less a person than I.

I have a vested interest in seeing non-able-bodied and disabled folks taken care of.  I’m a disabled person (diabetes, asthma, ADD), and so is my son and my wife.  People I care deeply for, who are chosen family and friends are non-abled and disabled.  Hell, if my tics (which I’m now taking an anti-seizure medication for) get any worse, I may need a lot of help someday.  It’s in my interest and that of my families’ interests, and going outward from there, in my community’s best interests to have a vibrant, viable, and sustainable community that can care for its own.

The basic questions of infrastructure, and the points I raised in the previous three posts will still be factors that will need to be addressed in some manner.  Without these addressed, the job of those who remain or become caretakers, home healthcare workers, and so on, will be that much harder.  Transportation, medication, and compensation will all need to be looked at on a local level.  The same with the costs of healthcare, short and long-term.

We will have to take a hard look at what we can afford to do with what we have where our communities are.  We will need to do this now and in the future in a world where resources are already hard to find, becoming harder and more environmentally and financially costly to find, refine, and produce. We wouldn’t be seeing companies looking to hydraulic fracturing, deep-water drilling, arctic oceans, or tar sands oil if we had a whole lot of low-hanging fruit left.  The EROEI (Energy Returned On Energy Invested) doesn’t make sense without high oil prices, and all of them are incredibly environmentally destructive to boot.  Look at the BP Oil Spill in 2010 in the Gulf of Mexico, the ongoing damage to Alberta, CA with the tar sands strip mining and extraction, and the ongoing damage being done in the Marcellus Shale area of PA.  The only reason any of these more expensive, and thus lower EROEI methods of fossil fuel extraction, refinement, and use, have gotten any traction was the incredible explosion of oil prices and dropping supply.

When/if a big crash comes during our lifetimes, we’ll be some of the first casualties, as soon as the last of the insulin in the fridge runs out. Simple as that, unfortunately. Nothing anyone has ever said on these topics convinces me of any other possibility, because no one has ever floated any other possibility (other than the idiots I heard several years back who said “That’s why we’re raising cattle, so I can go on beef insulin.” Uhh…unless industrial levels of beef slaughter are taking place, not enough insulin will be produced, dummy, to sustain your life, and your little herd of twenty cows will not last you even a year for that) which is remotely viable.

As I said in my comment, I’m of the opinion/understanding it is not a matter of if, but when. I see one of two general outcomes.  The first, is that the economic house of cards comes to crash and all the lack of investment our country has collectively made in its infrastructure comes home to roost, as we’re seeing in places near where I live such as Flint, MI or the poisoning of the Kalamazoo River by Enbridge Energy.  The other is that peak oil will slowly suck what life remains from the country via increasing energy costs exacerbated by our lack of investment in infrastructure, and lack of preparedness for a powered-down future. I believe a combination of these two scenarios over a period of 20-50 years, maybe longer if more folks get on-board, is most likely, since the economy is almost entirely dependent on fossil fuels to do anything.

The only way that massive volumes of insulin are able to made is because of the meat and medical industry.  We can only do so much on a local level, especially in a powered-down future where the fossil fuels that helped a lot of folks to live goes away.  There’s only so much folks are going to be able to do, grow, or make.

And that you, I, and all of the polytheists in the U.S. and the world can’t actually do anything to stop or change this situation, no matter how local and active and right-relational we get with other things related to this situation might be, makes me absolutely angry and hopeless over this situation.

I liken this situation to Fimbulvinter and Ragnarök.  This is a situation that may have once been preventable, but it is one that we now face without that ability.  We can look forward, grim or joyful, but It is coming to meet us and we, It, through the weaving of Wyrd.  The big difference between The Long Descent and Ragnarök is that the Aesir, Vanir, Jotun, our Ancestors, and the landvaettir are with us should we be willing to ally, and will help us face this future if we are willing to do what we can where we can.  We’re not just living for our survival.  We will help to leave a world in which Lif and Lifthrasir can survive and thrive in.

So, I make of my anger, and times where hopelessness hits me, an offering to my Gods, Ancestors, vaettir, and communities. I make of my education on how to live better with and upon Jörð and my other Gods, my Ancestors, and the vaettir, as an offering.  I make of the work I put my hands to as an offering.  I will keep going on, and do what I can to this end for as long as I can.  It is my duty.

ConVocation 2016

December 21, 2015 Leave a comment

Hey folks, I have been asked to do several presentations at this year’s ConVocation.   When I know which rooms I will be presenting in, I will update this blog post.  I am really, really excited for this year’s offerings that were picked.

For those who do not know, ConVocation is:

…a convention of the many mystical spiritual paths and faiths and the people that follow them who desire to teach each other and promote fellowship among all esoteric traditions.
Since 1995, this 4-day event has brought together over 100 classes and rituals presented by local instructors, internationally renowned guest speakers and authors. Along with workshops, ConVocation offers over 35 tables of merchandise in our Merchant Room, an Art Show and the largest indoor Drum Circle in the Midwest.
This year I will be putting on three workshops:

 

Acts of Devotion –  Thursday 8:30pm – 90 minutes

Description:In this workshop and discussion we will explore ways to honor our Gods, Ancestors, and spirits. These ways can be small, such as daily prayer, offerings, everyday mindfulness, and keeping ourselves healthy and engaged in the world, to more intense ways such as learning crafts, writing books, engaging in activism, spiritual work, and making temples. Bring your own experiences to share.

Polytheism 101 –  Friday 4:00pm – 90 minutes

Description:This lecture/discussion will dig into the basics of what polytheism means, and how it is lived. We will be exploring how we can use literary and archaeological resources as springboards and foundations to polytheist traditions. We will also explore what the Gods, Ancestors, and spirits are, how we relate to Them as polytheists, and how to engage Them with respect.

Encountering the Runes –  Sunday 12:00pm – 90 minutes

Description:The Runes are often looked at as simply a divination tool. This workshop is about approaching the Runes as spirits in and of themselves. The workshop explores what the lore can tell us about Them, to how to interact with Them, to appropriate offerings and communication, and will delve into deeper aspects of Runework from a spirit-based approach.

A Polytheist Reflection and Response to Convenience, Consumption, and Peak Oil Part 3

December 20, 2015 14 comments

It is easy to understand why convenience is currently winning the hearts and minds of American consumers.  This has much to do with lower upfront cost to the consumer, while the consumer is able to put it out of their minds that much of the convenience we expect and pay for comes at the cost of someone else’s life, livelihood, home, and abysmally low pay or slavery.  Follow any given ‘cheap’ product, and you will find a pipeline of suffering for the animals and plants involved.  Look at any major clothing line or electronics company.  The neodymium mining poisoning Inner Mongolia, the gold in Nigeria in which there are children going blind and infertile, countless countries whose citizens labor for Nike, Gap, and Apple at slave wages or are slaves.  Lots of people are dying just to get a bit of the stuff out of the Earth, make a piece of clothing, or make another electronic gadget that feeds into these systems that keep products cheap for the consumers while costing a lot of people their lives, land, and sovereignty.  It happens here, too, whether you look at New York City’s garment district, falling wages for what once were solidly middle-class jobs, or the paltry amount, around $39,000 or less, that a lot of chicken farmers make per year.

The costs are hidden from the American consumer in terms of jobs, too.  Think about it. When was the last time you heard of a cobbler?  When was the last time you knew the person or the people who made your shoes?  Your clothes?

Resilience does not just mean that the system is preserved in a healthy way, but that people, and the environment are too.  Resilience in our own relationships, economically and personally, mean that we need to reweave our interdependent lives with one another here.  Recognizing that the child labor of a gold mine is wrong; it is another thing to divest ourselves from it as consumers.  Recognizing that there is blood on the diamond trade is one thing, but refusing to buy diamonds at all is a whole other story.  Recognizing that we do not want to support sweatshops or we want to buy American is easy to say, but it is in supporting better ways wherever we can that real change is made.  Resilience requires actions to preserve not only our relationships, but our own integrity as well.  Resilience is an active choice, an activity, and a way of living.  So too, is convenience.

This issue comes up quite a bit when the conversation is about something like the consumption of meat.  Most of these conversation are, themselves, red herrings.  What all of these various issues boil down to, is that so much of human labor and what used to be a lot of animal labor, are now done by increasingly convenient, complex machines which are able to be made because of cheap, abundant fossil fuels.

Think about it.

Whether the fumes choking cities, the heating of our planet via CO2, the plastic choking the oceans, the mounds of human, animal, and plant grief in places all over the world, the only thing that allows these cogs to move at all is cheap, abundant fossil fuels.

The only reason the meat industries are any kind of threat to the environment are because of the fossil fuel powered trade, transport, and machines that allow for the CAFOs and other industrial food/feedstock/animal raising/slaughtering operations to remain economically viable. The entire life cycle of the meat industry, the agricultural industry, and countless others, including the aforementioned on-demand delivery services, depend on tenuous, fragile systems.  From the truckloads of meat, plants, etc. that crisscross the country, wrapped in petroleum-derived plastics, shipped using incredible amounts of diesel delivered on petroleum-derived/made asphalt, kept cold using natural gas, coal, or oil-powered refrigeration technology in the holding areas, distribution centers, supermarkets, and consumers’ freezers/refrigerators, then cooked by means usually powered by coal, natural gas, or oil.  Keep in mind as well that the gas, coal, and oil that keeps the economy and trade moving, that lubricates the countless machines of capitalism, consumerism, trade, and industry, are all looked for, found, extracted, mined, processed, and refined, then transported and burnt, largely by diesel-powered machines.

Meat production itself is not the problem.  Rather, it is the means by which this incredibly wasteful cycle of goods, services, and means of production are kept afloat. That doesn’t mean that our meat consumption isn’t a problem, but it pales in comparison to the things that make such consumption economically viable and reduce the ability of smaller farmers, ranchers, and growers to support themselves and their communities. It’s the same cycle that enables the wholesale destruction of the environment in places that mine for rare earth minerals, like Nigeria and Inner Mongolia for things like gold and neodynium in order to continue cycles of consumption of things like the very laptop I’m typing on. None of the components that make this thing up, nor the power it uses to remain on, or the Internet itself, is without deep costs to the environment.

If we want a healthier relationship with meat, some peoples’ options are to simply stop eating it. That’s fine. Some simply cannot do that. A healthier relationship with meat doesn’t mean that all meat eaters just wholesale stop eating meat, it means developing better relationships with it, supporting local farmers/ranchers, and businesses that employ folks close to home and close down more of that big cycle of consumption I mentioned above.  If I want be healthier, my option is not to stop taking my medication right now.  It means I need to develop healthier relationships with my body and food, and work to get off the medication I can.  If we want healthier relationships between farmers, ranchers, markets, crafts, industries and the people they are made for and use them, we must make the effort as people regardless on which part of the relationship we are, to make things better so we all are more resilient, and our communities more stable.

Convenience today is predicated on cheap, abundant fossil fuels.  Peak oil won’t just bring challenges to our economy, it will stop its ability to move and expand.  Given how brittle our international economic and trade systems are, back in 2008 what nearly took down the house of cards was a housing and financial bubble combined with the soaring price of crude oil. That was a warning that should have shook all of us out of the mindset that we could avoid dealing with the problem of capitalism’s need for exponential growth to sustain itself, and the resultant use of energy to make that happen.

Peak oil is the bar that sets the hard limits to growth.  You cannot grow an economy at the scale we are used to if the economy cannot be empowered to function with cheap fossil fuels.  Peak oil is especially problematic for the United States, since we’ve given over almost all our transportation needs to diesel and gas powered vehicles, vehicles which deliver all of our goods, from food to medicine, from surgery supplies to toilet paper.  Our train system is deeply underfunded and barely adequate to deal with what is already on its rails.  Our bridges are falling apart, as are dams like this one, which is holding back water from 431,000 people in Texas.  We have basic infrastructure problems that need to be addressed.  My point here is not that we cannot address peak oil, but that top-down approaches from the federal government will not be adequate, and any response would be slow, at best.

What about regional responses?  With basic road funding here in Michigan taking the better part of a year just to approve funding (about half of this based on tax cuts, mind you, not raising revenues) on basic maintenance, there is little hope that there would be a top-down response commensurate with need, let alone enough to handle an emergency.  It is not that top-down approaches are not desirable, but that in all likelihood they will be too little too late, piecemeal, or simply lacking in their ability to deal with the situation.

So many of us who have chosen to deal with the problems of peak oil and climate change do so on the local level because that is where we can affect change the best on a practical scale.  It’s the permaculuralist that sets up shop down the road, growing food on their 2 acre plot.  It’s the charities, like Growing Hope and the Fair Food Network in Detroit, that increase peoples’ access to good, healthy food while teaching them how to grow it.  It’s the Transition Town Network, Reskilling Festivals, and Strawbale Studio that works on teaching folks how to do things, from arts and crafts, to making our own homes and growing our own food on a more local level.  These provide folks opportunities to make contacts who will sell to others who do not have the skills or space to do so.  It is not that peak oil is insurmountable, but that the ways our economy, industry, markets, crafts, and food production functions are inadequate to addressing the issues peak oil presents to us.

Peak oil represents a very stark choice.  We can keep trying to make this unsustainable way of life work for a little while longer, or we can learn to live with LESS (a term coined by JMG meaning Less Energy, Stimulation, and Stuff) and work towards a future in which our generation and those after have the abilities, skills, and resources to meet the challenges peak oil and climate change are going to bring.

This choice is why I am looking to engage in another way of living.  I am inspired by my animist and polytheist worldview to live in good Gebo with the world, with Jörð, Freyr, Gerda, Freya, our Ancestors, and the landvaettir.  I am inspired by my Gods, Ancestors, and vaettir to live better with this world, and to live with Them, and alongside Them, and help to bring forward a better future.  I am inspired by my animist and polytheist worldview and religion as a Northern Tradition Pagan and Heathen to align myself within this world and to this world in a way that benefits us both.  I am inspired by my work and role a Northern Tradition and Heathen shaman and priest to do these things as part of my duty to the Gods, Ancestors, vaettir, communities I serve, and the generations to come.  To not only be different in how I consume, but to be different in what I do, and how I give back to this world.

I view it as my duty to my best in this regard.  Duty to my Gods, to live well in the world, and within a community of folks dedicated to doing well by our Gods, Ancestors, and vaettir.  Duty to my Ancestors, to live well and help raise the new generations with care, and with the skills necessary to face peak oil, climate change, and the challenges they present us.  Duty to my vaettir, including the landvaettir with whom we will live upon, align and work, live with and build good relationships.  Duty to the Warrior Dead who gave Their lives so we could live, the Military Dead to honor Their sacrifices and to teach the future generations their stories so They are not forgotten, and the other vaettir with whom we share this world, that we may come into better alignment, and relation.

I have no illusion that I alone, or even a small community can stop climate change or peak oil, but we can address it within our spheres of influence.  My hope is that it inspires action in others, and ripples through the communities we touch and weave with.  At the least, the next generation we raise, inspire, and welcome will be better prepared to deal with the impacts of climate change, peak oil, and the challenges we have yet to see that will come from them.  At the most we can inspire and promote local resiliency and ties, a refocus of national action on these things, and perhaps worldwide change in how we address peak oil and climate change.  If nothing else, we will improve our small community’s lot while honoring and working in better concert with our Gods, Ancestors, and vaettir in this work.  I can think of no better reason to pursue these goals than that.

 

Part 1 of this series is here.

Part 2 of this series is here.

For other explorations of this topic, look here:

The Religious Implications of Peak Oil

Where is the Ground?

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