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Posts Tagged ‘ancestors’

Dancing

April 26, 2016 5 comments

The road rushes past

My cigar glows in my hand

The rainvaettir come down, a billion upon billion rattling dancers

The road, the car, all full of the sound of Their feet

 

The road rushes past and I see it

The first lightning bolt of the season here

Arc through the sky, behind the clouds

A silhouetted dancer

Whose drumming partner pounds and the sky shakes

 

Tendrils of smoke out the window and up to you all

The Thunderbird People

The rainvaettir

The stormvaettir

The Jotuns of storms

The Spirit of Storms

Odin

Thor

 

I call to you and say your names as Midgard fills with stomps with billions of feet

As the skies split with the fury of dancers and beating of wings

As the wind shakes and the clouds let loose the crowds

As the drumming thunderers crash and clash

The Worlds are alive and here

The Worlds are alive and there

and I am thankful to bear witness

The Telling of Stories, the Singing of Songs

April 14, 2016 Leave a comment

Trying to grasp the ineffable

With fumbling hands and tongue

Reaching, stretching, trying

To bring the mind to order

The soul-deep to expression

The innermost understanding to bare expression

Stripped of majesty, shorn of glory

Dirt lying on the tongue, begging for water

 

O, the skin is dry!

 

Fill me, let me give water or wine

Give me words, give me words, give me words!

To express, to adulate, to bring You closer

To bring some part of You near

To drink and quench my thirst

To give and quench others’ thirst

To speak and share the stories

To create again and again

with each telling

The Worlds, Your births, Your deaths

Create and destroy and inspire and sacralize

Break and build and love and lose

Enliven and ensoul and enshrine and edify

Fill and free and craft and cleave

 

Let a billion tongues be sated by the waters of Your stories

a billion throats raised in song and word

a billion eyes enthralled by plays and stories

a billion ears entranced by hymns and teachings

For all Your stories and songs are precious

and all are the teachings tellings in their turn

holy, powerful, sacred

 

Let them be told and told again

Let them be sung and sung again

Passed on and on

That even those without an ear for music or a tongue for tales

may know You each in their own turn

and pass on in their way this knowing

 

A Response to The Uncomfortable Mirror

April 2, 2016 46 comments

Since the posting of the article Confronting the New Right on Gods & Radicals, there has been quite a lot of writing going on in response to it.  When I first came across it, I was going to weigh in on it.  Then, I caught the flu my son had just gotten over, and in my usual fashion when I get sick, it took me down hard for a few days.  I watched from the sidelines as conversations unfolded, and I could not help but think: good.  We need to talk.  We need to weigh things and figure out where we stand on things.

Rather than seeing these recent developments as portents of doom for the polytheist communities, or for various folks in the Pagan communities, I see these as part of a larger unfolding within these communities.

“Paganism in general—and apparently Devotional and Reconstructionist Polytheism in particular—have been long overdue for a reckoning.”

When I read these words that invoke a reckoning, from Rhyd Wildermuth’s post on Patheos, The Uncomfortable Mirror, particularly from someone who identifies as a bard, that not only gives me pause, but I am urged to ask
“What is this bard calling for, and why this word?  What kind of reckoning is he calling for?”

The use of words is a powerful thing.  The word polytheism is a word that contains a worldview within it.  All the religions within the various polytheist communities take their basic understanding of who they are, what they are, and where their religion starts from this word.

The use of words is a powerful thing.  The use of words like devotion, for instance, is one that comes up quite a lot in discussion in Pagan and polytheist circles.  It has in Wildermuth’s piece, but how he uses it bothers me.  He uses both ‘relational’ and ‘devotional’ as words for identification within polytheism.  The reason why this use bothers me is that polytheism is devotional in nature.  Devotional means “Of or used in religious worship”.  Since polytheism is “The belief in or worship of more than one god” this division in language makes little sense, as worship requires devotional work, offerings, etc. in order to be of or used in religious worship. A religious regard for the Gods renders us in a relationship with the Gods.  There is no point to how Rhyd Wildermuth uses ‘devotional’ and ‘relational’, especially in quotes, because without these things as being part of polytheist religion and polytheism itself, you do not have belief or worship because there is no religious regard for the Gods, and thus, no relationship with or to Them, except perhaps as a rhetorical device.  Why one would try to divorce devotion and relationality from the Gods makes no sense to me, especially since this is the very ground of polytheism itself.

The problem with Wildermuth stating that his post, Confronting the New Right, was a resource supplement to Shane Burley’s article Fascism Against Time, is that nowhere in the original draft of the piece does Rhyd identify himself, the purpose of the article, or that it is to be an information page on the New Right.  As someone more predisposed towards Wildermuth’s left views, and having read the article in question, I found myself consistently simply not seeing what he insists is there in the original article in his latest write up on it, The Uncomfortable Mirror, in which he tries to give this clarification.  Had he been clear and upfront in his presentation this incredibly long post would never have been needed.  However, I made no connection between Confronting the New Right and Fascism Against Time.  It was not until I read this latest post by Wildermuth that I realized there was supposed to have been a connection!

Part of the issue, especially not being part of anarchist, Marxist, or far-left circles myself, is that the article itself provides little understanding of what the New Right itself is.  In this, it fails as a resource.  I need to know why the right alone, or conservatism alone, is being singled out for this.  Why is the right alone being taken to task on this, and what alternatives does the left offer?  What is actually wrong with being on the right, politically?

Stating that your piece draws no equivalency while people are actively telling you that they are seeing you draw them in this way is either tone-deaf or actively not listening to the critiques you are getting on this piece.  Repeating your disclaimer from the section in question is not actually helping.  We have eyes.  If folks are not getting it, even if you repeat it three times, the problem may not be with the reader, but with the article.  Even in the most charitable reading I gave it, I still was getting quite a bit of false equivocation between the polytheist groups Wildermuth mentioned, the New Right, and fascist ideology.  Not only is this unhelpful, but repeating yourself when folks are blatantly telling you that you’re not communicating effectively is not accepting criticism, nor responding effectively to it.  If this is what Wildermuth views as an acceptable response to criticism, it reads as doubling down on the rhetoric he has already employed, and pushing the Pagan and polytheist communities to this ‘reckoning’.

Here is one of the keys, though, where The Uncomfortable Mirror really makes me sit back.
Wildermuth freely admits that:
“Do I put my politics first? I don’t actually know what that means. Do I favor political ideology over what the gods say to me? Do I favor political action over spiritual activities? This is not a question I can answer, because in my world, they inform each other and are inextricably linked. My gods help me understand my relations to politics, and my politics helps me understand my relationship with my gods. There is no wall between them for me.”

So…wait.  If a fascist said this exact same line wouldn’t he be criticizing them for hijacking polytheism in favor of the New Right?  Why is Rhyd’s view of this suddenly preferential to a New Right view?  He glosses right over this point and heads into the next one, but this bears some serious looking at.

Just because I may have some sympathies with Wildermuth’s views does not mean he is above reproach here.  I believe polytheism needs to be open to all political viewpoints even if its individual communities are not.  Polytheism and polytheist communities are two different things.  He says that both Beckett and Krasskova admit “the possibility that political views might shape beliefs and practice.”  Meaning, this shapes their beliefs of polytheism and their practice of polytheism.  However, it does not change polytheism for polytheists as a whole.  Polytheism is, and remains, the worship or belief in many Gods whatever the ideology, politics, etc. of the individual polytheist and/or polytheist communities they are involved in.

Being unable to differentiate whether or not you are putting your politics before your Gods, or that your politics are so intertwined with your Gods that they are inseparable is something he takes Galina to task for in the very next paragraph, and calls her out directly for.  The problem with doing so, in my view, is that in the Confronting the New Right piece he blatantly says that “The New Right is difficult to define precisely, which has been one of their greatest strengths. But here are some core ideas that are common in most New Right thinkers”.  He’s going to take someone to task for having ideas that align with people he does not agree with.   He is critiquing a group of people for intertwining their politics with religion, while intertwining his politics with his religion.   That he can actually point to Krasskova’s views and say “Look, these are New Right!” means that she and others are being open about their politics.  It is also true that she is being open and forthright with where her religious views take her, including tribalism, hierarchy, eschewing to tradition, and caring for how these things unfold rather than her personal interests.

“Is there a leftist infiltration of Polytheism? And am I—and the writers of Gods&Radicals—leading it? Or did I, by gathering information about the New Right hold an uncomfortable mirror up to a tradition I am a part of? Have I violated sacred traditions, or merely revealed their political aspects?
While I and the writers of Gods&Radicals are quite open about our political views and how they relate to our practices and beliefs, it might be a good time for others to consider being more open about this, too.”

Rather than there being a leftist infiltration of polytheism, I see that this piece is a political litmus test that is being put on polytheism.  So yes, in this sense, he and the writers of Gods & Radicals are leading this.  He gathered information, poorly laid it out, and called a cracked surface a mirror.  He did not violate sacred traditions, but spent a lot of digital ink on why those he is aligned with are superior to the communities he points out in his piece, that the New Right is a threat to polytheist communities and is, itself infiltrating polytheist groups while not actually effectively talking about why the New Right is the threat he makes them out to be.

A good chunk of the issue I had with Wildermuth’s Confronting the New Right had to do with the poor definitions I found in it.  Not being inside left academia or thought, especially that of anarchism or Marxism, I found there were a lot of assumptions being made and nowhere near enough bread crumbs to find my way to where Wildermuth was making his assertions to begin with on the New Right.

The definition of fascism from OxfordDictionaries.com is: “An authoritarian and nationalistic right-wing system of government and social organization.”  Authoritarian is defined as “Favouring or enforcing strict obedience to authority at the expense of personal freedom”.  Nationalistic is defined as: “Having strong patriotic feelings, especially a belief in the superiority of one’s own country over others”.

One of many problems with Wildermuth’s piece is that what he is pointing out here has less to do with these definitions and more to do with the general use of the term, as pointed out in the same source: “(In general use) extreme right-wing, authoritarian, or intolerant views or practices: this is yet another example of health fascism in action”.  He also does not provide context nor definition for what traditionalism is, nor tribalism, nor does he provide much else in terms of context or definition for the other terms.

The problem is not that Wildermuth is pointing out that the New Right is seeking inroads into Pagan religions, polytheist religions, and the like, but that he provides little-to-no-context within this post for it, nor does he provide any effective means of sussing out the working definitions he has here before diving into what the New Right stands for.  A large part of the dismay and anger has erupted directly from this in both articles, and the section titled ‘What is the New Right’s Influence on Paganism?’ in Confronting the New Right.

If the New Right is difficult to define, how much harder will it be for those who are not in leftist, Marxist, or other political groupings to understand where he is coming from?  Read from the outside looking in, much of what he has written in Confronting the New Right does not read like an effective guide, so much a document meant to damn certain ways of doing things while providing a few sentences to the notion of everyone being free to go their own way.

Wildermuth says in regards to the Red Scare and witch trials that, “In both cases, there was a political agency obscured by the hysteria and scapegoating. The Red Scare significantly reduced the influence of leftist critique in the United States at the same time that it strengthened the power of Capitalists and the State against workers.”

I wonder if he understand that by adopting a lot of these stances and putting political litmus tests like these on polytheism in the manner he has done, he is actually playing in the us vs. them politics of left vs. right, and is slowly eroding support, even from those on the left.  Even if he is actively resisting putting political litmus tests on polytheism, that folks cannot see that, and in fact are seeing the opposite is a problem.

Then I read this:
“Paganism in general—and apparently Devotional and Reconstructionist Polytheism in particular—have been long overdue for a reckoning.” [Emphasis mine.]

Whoa what?  Apparently to whom?  What kind of reckoning?
I first came across this point in detail when I read The Lettuce Man’s A Thought on the Recent Radical Brouhaha, and it’s gnawed at me since I read it.  It still does.  Were the right to use this rhetoric would there not be worry -with reason?  Why not so with the left?

By what right or direction does Wildermuth make this judgment call to bring polytheists to a reckoning, and who is he to make it?

This statement on dialogue is absolutely chilling, and it’s implications are of deep concern.  This is from someone who identifies as a bard, and bards, like skalds, wield words with spiritual impact and power.  A reckoning is “the action or process of calculating or estimating something” and “the avenging or punishing of past mistakes or misdeeds”.  The use of his words here most definitely point at the latter definition than the former.  So, in what way would Wildermuth avenge the ‘apparent’ lacks he sees within their communities?  Who or what he is avenging?  If not avenging, how will he, or anyone who takes him up in this regard, judge these communities, and mete out punishment?  How could he not expect resistance to this overstep?

Wildermuth goes on to say: “Tribalism, Sacred Kingship, Traditionalism, natural hierarchies (specifically, ‘warrior/priest/cultivator’), and anti-egalitarian notions are all crucial aspects of New Right ideology”.

Again, he does not define these things.  He does not give clear, useful definitions of what these mean to New Right ideology.  Rather, he asks the rhetorical question “What is really the difference between the Fascism of Augustus Sol Invictus, or New Right ideology of Stephen McNallen and Alain de Benoist, and the rest of polytheist belief?” and then launches into the aforementioned quote.  He links these ideas, and those of us who hold some or many of these ideas together, giving no context.  It’s a good rhetorical move, but it does not do anything to bring in trust from those of us sitting giving the side-eye to this whole thing.

For a long time I have identified as left in America because of my belief in and understanding of human rights, my view of the role of government, and how people should be left alone to live their lives with full rights and choice available to them regardless of ethnicity, skin color, creed, gender identity, sexuality, etc.  Increasingly, especially with works like this, I am wondering if there is a place for folks like me.  I am feeling alienated more and more by the political system, and then the activists for folks on both ends of the spectrum.  I am feeling more and more ‘cut loose’, as perhaps the best term for where I am right now, because of the things unfolding as they have been.

The left/right divide is increasingly becoming a point of contention without much of a point for me.  At this juncture, I am caring less and less where you are in the political divide, and caring more about “Are you effective at helping us overcome obstacles in our communities?”  This does not mean I’ll just open my arms up to fascists, racists, or the like, but, at least in American politics, I am only 30 and getting pretty quickly burnt out on this bullshit.  I have a limited amount of time in my life that I am not devoting to a job (now two), raising my family, or helping my tribal religious community, and other religious communities to which I am bound.  If I cannot see a political ideology actively contributing to my family, my tribe, or my larger communities I do not have a lot of time or energy left to engage it.

Going back to the quote, I want to dig into some other issues I had with it:
“Tribalism, Sacred Kingship, Traditionalism, natural hierarchies (specifically, ‘warrior/priest/cultivator’), and anti-egalitarian notions are all crucial aspects of New Right ideology”

Tribalism is “The state or fact of being organized in a tribe or tribes.”  A tribe is “A social division in a traditional society consisting of families or communities linked by social, economic, religious, or blood ties, with a common culture and dialect, typically having a recognized leader”.  Sacred kingship is an active factor in many polytheist religions, including mine, and many of our Gods are, Themselves, sovereigns in Their own rights.  Traditionalism is “The upholding or maintenance of tradition, especially so as to resist change.”  I’ve already said my piece elsewhere in my writing (such as here and here) on why I find hierarchy useful and good to uphold, and not so with egalitarianism as an organizational tool while still believing in equal rights and protections for people.

Tribalism, sacred kingship, traditionalism, and hierarchy are all, in some way, part of the polytheist religion I am part of.
Why would I let these go at all?

Wildermuth asks this:

“There are some deeply difficult questions that we need to ask. Do the gods want us to return to ‘tribal’ societies, do the gods demand we war against Muslims and Atheists and Leftists, do the gods demand we institute strict hierarchies and authority-relationships between priests and the rest of us?”

First, these are all separate questions.  I think that for some of us returning to a tribal society is precisely what the Gods want us to do, while this is not what the Gods want for others.  Since I’m not the Gods I’m not going to guess Their minds on this, and I trust Their worshippers have the sense or ability to figure out Their views on this on their own, and make their own choice in response.

Placing this together with “do the gods demand we war against Muslims and Atheists and Leftists” is not a good rhetorical trick, since returning to a tribal society has nothing to do with warring on Muslims and Atheists and Leftists.  It does not follow that returning to a tribal society means we’ll be making war on Muslims, Atheists, Leftists, or our other neighbors.

For the last question “do the gods demand we institute strict hierarchies and authority-relationships between priests and the rest of us?” the answer, for at least some of us, is yes.

That ‘rest of us’ though, who the priests serve, is pretty key, and pretending that a priest of one religion serves everyone is foolish at best.  Catholics have strict hierarchies and authority-relationships between laity and the priests, and between the priests and those of the ecclesiastical authority.  They enter into these relationships with Catholics and sometimes other Christians.  They do not serve me specifically as a Catholic because I am not one.  They cannot institute that strict hierarchy on me.

I have no desire to institute the hierarchy of my religion on folks unwilling to take part in them.  If you do not want to have a strict hierarchy in your religion then don’t belong to one that has one.  If you do not believe there should be authority-relationships between priests and the communities they serve, well, I’m not sure what kind of priests you want, but good luck to you.  You’ll probably not be served by me, then, because if you’re coming to me as a priest of Odin asking for my help, say, in what to give Him an offering and then completely discount what I have to say, there’s not much incentive for me to keep helping you.

The very last bit Rhyd leaves us with though, bears some looking at:
“And did those gods happen to notice those are the same ideas of the New Right?”

If They did….do They give that big of a damn?  Perhaps it is about what ideas work rather than where they are politically aligned.  Maybe They prefer the New Right vs. the Left, or vice versa, and you need to consider your allegiances here.

“Perhaps some gods do want that, but that leads us to another question:
Do we want that?”

Well, that really depends on how we view things then, doesn’t it?  What matters the most, as polytheists, to us?  Our ideology and politics, or our relationships with the Gods, Ancestors, and vaettir?  At some point, we will have to decide which view is most important: our own, or that of our Gods, Ancestors, and/or vaettir.  I would say that if you do not want what the Gods, Ancestors, and vaettir you are dedicated to want, then it is you that needs to adjust your thinking.

Are there people I disagree with religiously and/or politically that I still venerate?  Hell yes.  For instance, the Catholics in my family who hold onto Their religion beyond death and still keep up a relationship with me.  I have no interest in converting, but if saying the Psalms makes Them happy and is taken in the respect it is meant, as an act of offering and service to Them, then I will do so.  It is not about my personal comfort here, because my personal comfort here would probably be to offer Them water, mead, or some other form of food, and praise Them in the religious manner I am most comfortable with.  This gets into host and guest, Gebo and similar kinds of considerations, though.  Do I do what I am most aligned with personally, or what I ought to do as a good host in my religion in relation to my Ancestors?

How we answer these questions determines whether we are acting out of our own interests, or actually engaging with the Gods, Ancestors, and vaettir on Their terms and in respect with Them. It determines how we live our polytheist lives, how we pass on our ways to the next generation, and what place these things take in our lives individually and communally, in our lives and intergenerationally.   The answers to these questions determines the kinds of communities we will build and maintain so that future generations do not have to take on the struggles we did.  It determines what we leave to those that follow after us.

A Polytheist Reflection and Response to Convenience, Consumption, and Peak Oil Part 6

March 24, 2016 1 comment

Over the last couple of posts in this series, linked below, I have laid out reasoning for why I believe that top-down approaches are not going to help us live through peak oil and climate change.  I said that we needed to address things on a local level, and gave indications towards what that might look like, citing Growing Hope, Strawbale Studio, Transition Towns, and other local efforts that I know of among my inspirations.

I said that it would be almost impossible for me to provide a detailed roadmap.  I still believe this is true.  Besides the navigating of personal finances, there is the practical side of things to consider.  What skills are useful to learn for your own environment will be different.  Your environment, your community/communities, your life experiences, and you yourself are different from me, and anything outside of a few checklists of what folks new to this stuff should look for might actually be more of a hindrance than a help.  The plants I know how to grow do so in the soil that I have lived on for the 30 years I have been alive.

So, here are some general guidelines on where to get started, the resources I have looked at, and what I have found helpful.  As I want this to be a more general list, I won’t be putting anything region-specific like ‘how to do permaculture in Michigan’ or what-have-you.  These lists are by no means exhaustive.  There are folks, like Richard Heinberg, John Michael Greer, and others who have appeared across different parts of the country and in some cases other countries to talk on these subjects, and they have plenty of lectures and interviews worth watching.  There are plenty of books out there that would be of use that I may not have read, and may not read.  The same is true of Internet resources and videos.

If you have your own suggestions, please, list them in the comments.

Peak Oil

Peak Oil Internet Resources

  • The Post-Carbon Institute, an independent think-tank exploring peak oil, sustainability, and long-term resilience.  Many of the folks, including Richard Heinberg and Chris Martenson, that I have learned about peak oil, permaculture, and resilience from are part of this group.
  • Peak Prosperity by Chris Martenson, who has produced what I believe to be one of the best series of videos explaining peak oil from an economic perspective: The Crash Course.  He offers current analysis and economic insights through his website, Peak Prosperity.
  • Peak Moment is full of excellent videos with interviews with folks ranging from toolmakers to backyard gardeners, sailboat traders to car modders.

Peak Oil Book Resources

  • The Long Descent by John Michael Greer.  This book is thick, and I finished it last month after getting it back in November.  It is an overview of the end of the age of oil, and how the cultural stories we are told and tell ourselves impact our ability to address peak oil and climate change.  Then, it goes a step further and offers directions on how we can do so.
  • The Crash Course: The Unsustainable Future Of Our Economy, Energy, And Environment by Chris Martenson.  I watched the Crash Course this book is based on, and found it an excellent way of digesting the overwhelming factors coming down on a lot of sides.

Peak Oil Video Resources

Permaculture

Permaculture Internet Resources

  • The Permaculture Institute is, like its UK counterpart, a nonprofit that is “dedicated to promotion of permaculture through education, and by establishing professional practice standards for the permaculture movement. Founded in 1997 by Scott Pittman and Bill Mollison, the Institute’s work focuses on education and alliances.”
  • The Permaculture Association is a UK-based national charity “that supports people to learn about and use permaculture.”  It carries workshop dates, online resources, and ways to get involved.
  • An Easy Way to Start a New Permaculture Garden by Lois Stahl from the Permaculture Research Institute.  A brief introduction to starting, including how Lois Stahl starts the soil work itself.
  • A beginner’s guide to permaculture gardening by Laura Laker from Green Living.  A good general overview with links to more resources.
  • Starting out in Permaculture by The Permaculture Association.  The very basics to getting started in a permacultural mindset, then going on to apply this to where you live, and how you spend your money and time.

Permaculture Book Resources

Permaculture Video Resources

Transition Towns

Internet Resources

  • Transition Network.  “Transition Network is a charitable organisation whose role is to inspire, encourage, connect, support and train communities as they self-organise around the Transition model, creating initiatives that rebuild resilience and reduce CO2 emissions.”  The folks who helped start the Transition Town movement started in Totnes in the UK, and since 2006 has grown from there, with transition efforts underway across the world.
  • Transition Towns US.  An organizing website for Transition Towns based in the United States, and ways to contact and get involved with them posted from groups across the country

Book Resources

  • The Transition Handbook: From Oil Dependency to Local Resilience by Rob Hopkins.  It is an exploration of how TTT (Transition Town Totnes) and the Transition movement started up, how to start one’s own, and guides for making it a success.  There is an online PDF version of this available here.  I have yet to find as good a resource on Transition Towns as this one.

Video Resources

  • Transition Towns Youtube Page, which explores the what and why of Transition Towns, the economic set up and impacts, self-organization, and talks by Transition Town members.

Long Descent Skills

The Long Descent Skills Internet Resources

The Long Descent Skills Book Resources

The Long Descent Skills Video Resources

  • Roundwood Timber Framing by Ben Law, which explores how he creates roundwood timber frame structures from the bottom up, and shows how he has involved communities in helping to build their own structures.
  • Ben Law’s Videos Page, which explores coppicing, roundwood timber framing, his organic pool, and living off-grid on 12v electricity in a woodland house.
  • How to Tie 7 Knots by The Art of Manliness.  This guide was pretty clear, easy to follow, and gives basic guides on how to tie these knots, and just as importantly, in which situations you would use them.
  • The best charcoal retort kiln in the world? by James Hookway.  One of many charcoal-making tutorials I have found online.  While this is not a blow-by-blow, I enjoy that it shows the proof-of-concept during the process of making the charcoal.

  • How to make charcoal briquettes from agricultural waste by Amy Smith, D-Lab, MIT.  A great overview of how to make charcoal briquettes from start to finish using simple materials and a minimum of production for what you need to make your own.
  • Board Hewing Demo by Steve Woodley.  A basic look at how to make boards using a single axe.

 

Links for A Polytheist Reflection and Response to Convenience, Consumption, and Peak Oil

Part 1
Part 2
Part 3
Part 4
Part 5
Part 6Part 7
A Response to Critiques

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!

Awareness

February 18, 2016 Leave a comment

A chorus of spirits hum
In the droning of the vents
Another choir tweets outside the windows
A million unseen wriggle and work beneath the floor

Large wheeled spirits pass each other
Some with caution, others with abandon
All laden with spirits, they cross, they move, and you only hear them truly when they’re no longer synchronized

If we were honest, we would acknowledge that our homes are made of the Dead and spirits
Their foundations laying upon layers of the Dead and spirits of the world
The guts, made of fallen timber and mined earth, and the skin of wood, metal, and thin layers of dinosaur and plant stretched across them

All this takes to see is a turn of the head, an opening of the eyes
A spirit for every grain of sand, for every drop of water, for every bite of food
All deserving honor in their turn

Learning the Skills and Getting to Work

January 26, 2016 2 comments

I just got back from a weekend at Strawbale Studio, taking the Rocket Stove and Earth Oven workshop this last week, and the Roundpole Timber Framing workshop with Sylverleaf, gifted to us by her mother.

There are some things where you just need to do them to know you can do them, and this would be one of those.  Like a lot of things we’ve fallen away from doing, building our own structures can garner a quality to it that makes it seem only able to be done within the realm of professionals.  We forget that our Ancestors used to build their own homes from the ground on up.  We disconnect from the understanding of knowing the land, and our place in helping to keep the trees, the forests, all of that healthy, by being collaborators with Them.

This is not to say I’m an overnight expert; hardly.  What it does mean is that with very simple tools and techniques, what I have learned can empower me and mine to build a house.  Given enough people, a community could raise several homes if we put our minds to it.  A small build team supported by a community could do the same if there was need or desire for it.

That is part of the power of places like Strawbale Studio.  You not only can learn the skills and get guidance on where to go from there, you understand in a real, in-person way that you can do these things.  It goes from a conception or an idea of the thing, into hands-on experience with the skills and techniques with the tools and materials.  It goes from feeling so far away, to very here.

I found myself at several times thinking, or saying aloud, “Oh wow.  If we had land/space to build on, this could easily be a reality.”  Every time I went to one of the classes, or watched the Roundwood Timber Framing DVD by Ben Law, I could feel the push that the Gods, Ancestors, and vaettir were giving us were actually able to be achieved.  That the dream our family and friends have can quite readily become reality.

We were taught what kind of growth we needed to look for in our wood, and when seasoned vs. green wood was useful.  With teams I helped to make roundwood joints that, with a bit of refinement, could hold up a roof or become a support beam.  I learned how to use a sawhorse and draw knife to debark wood, and also to make square pegs into round pegs.  After drilling out a hole and inserting the peg into or behind a joint, then splitting the peg and inserting a small wooden wedge into the peg, it would hold them together tight.  All of these were simple building techniques that utilize the wood harvested around the place we were learning.  I went to the chainsawing demo, because even though I do not currently own one, learning the basics of tree felling is a skill I may need.  Granted, if I need a chainsaw I’ll be taking a safety course on that as Mark Angelini recommended.

There was a deep communication with the wood I was working with, and it’s not dissimilar from working with the body of an animal.  After all, the tree’s bark is the ‘skin’, and the wood is the ‘flesh’ and ‘bones’ of the tree.  It once lived.  Learning to work with a tree by shaping its with a chisel is a very different experience of that tree and working with its body, and its spirit.  It’s similar to when I skinned a mole; it is one thing to work with an object in which leather is part of it, like a book cover or a drum, but a whole other thing entire to work with the skin before it becomes anything.  Same with the wood before it becomes a mallet, a peg, or an a-frame.

I had a similar experience this last week in working with the rocket stoves and forming the earth oven.  As with the previous workshop, I would catch myself thinking and saying “If we had land/space to build on, this could easily be a reality.”  Sylverleaf and I have a few books on our shelves, one of which is the Cob Builder’s Handbook by Becky Bee, and we picked up The Hand Sculpted House by Ianto Evans, Michael G. Smith, Linday Smiley, and Deanne Bednar. As part of the workshop we received a copy of Rocket Mass Heaters by Ianto Evans and Leslie Jackson.  It’s one thing to read these books, and a whole other thing to experience their contents.

The books can only describe so well how good cob feels in your hands for making the earth oven, how the slip layer for insulation should feel and look.  While I find it fairly easy to learn by sight, most of these things can only be learned by doing.  For instance, I was having a really hard time visualizing how the dividing bricks between where the feedbox for the firewood is and the chimney were supposed to be put down.  Seeing it done and helping to do it put it together made things click in a way I just couldn’t wrap my head around looking at the diagrams.

During the workshop on the second day I was the only person who took their shoes off to feel what the cob should feel like as you work it through the stages of adding water to the mix, which will be helpful when we do it outside in the spring or summer.  After doing that, I can hardly blame the other folks.  The cob was so cold my feet were aching till I put them near the rocket stove and scraped the mix off of my feet.  It was a lesson in why cob is used for mass thermal storage, though.

I really, really wish we could have finished off the earth oven.  From what I understand the drying process can take most or all of a day, depending on how big it is.  All we would have had to do was apply the insulation and the plaster layer, and we could have started making bread or pizza.  Albeit, since we made the earth oven at half scale, it would probably be more suited to breadsticks.  When we go to make our own we’ll be putting down foundation for the first time, since the model we worked on we really couldn’t put down a foundation as our diagrams depicted and all work on forming it.

One of my big takeaways from the weekend was that we really can put our hands to making a new world with the things around us, and do so in a respectful manner with the Gods, Ancestors, and landvaettir.  As with the coppicing, working with the materials around one’s home or locally sourced materials harvested with care worked very, very well for the work we were doing.  Having actually seen Strawbale Studio’s full-size earth oven work, and what’s more, tasted the amazing pizza that came out of it, I appreciate the art of making it all the more.

As with the roundwood timber framing, what I deeply appreciate and enjoy about natural building materials is that working with them is not some locked-off secret no one can access.  It’s the accessibility of the material and the building process that is really the key to it all.  The natural building techniques and skills I have learned require relatively few tools, almost all of them simple ones.  Most of the tools I was able to pick up for less than $100 all together.  Some day I will commission or make my own.  Especially when I sit and watch an episode of HGTV or DIY with the folks and see how much it takes to even remodel a kitchen using contemporary building measures.  What galls me about watching these shows is how often the turnaround time comes for needing to gut them and remodel them.  There are wattle-and-daub structures that still stand 600 years after their construction with relatively little input.  With cob thatched roof homes, the thatching needs replacing every 20-30 years, but do not required reconstruction of whole sections of the home.  The multigenerational aspect of working with the land, multigenerational homes and home ownership has been lost in going for materials that have built-in breakdown times, planned obsolescence, and we’re worse for it.

OthilaOthila or Othala presents the idea of odal land, ancestral land, and it is this concept that, in part, inspires me to learn and to pull together all these skills and to work with those in my family, clan, tribe, and with those in alliance with us.  It is why I am looking at working with those already in the community and doing these things, and it is why I encourage folks to take the steps for making firm ties now.  Putting our hands to crafting our own homes and things, or supporting those who do, strengthens our ties as community, and our resilience together.  If you get the chance to do something like this, formally or informally, I would take the opportunity with zeal.  If you’re not in the Michigan area, check around!  More and more folks are engaging with natural home building, reskilling, and networking with those willing to learn.

If you are not sure where to start, I am putting together a post which will give a general start for folks to work with, including basic internet resources, books I have read or worked from, and video links to get started.  There is a lot out there, so if you find or have done work from a source, let me know either in the comments section or by email, and I can add your recommendations to the list.

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