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Posts Tagged ‘Holy’

Visions of Dionysus

November 4, 2019 1 comment

Strange dreams heralded Your coming

Intense, vivid, real

Ivy and mead, yes, but more:

Drums in the distance, heavy and echoing

Spears and swords gleamed

Fangs shone

Something deeper and darker

Slather and blood dripped

Grinning

You stir them up

Drinking

Dancing

Howling

At first I cannot follow your footsteps

I cannot follow your rhythm

I cannot dance with you

I am too afraid

You stir them up with that bestial grin

That snapping of teeth and pawing the earth

That thudding of Your thyrsus

You stir them up with that roar

That shaking of Your body

That unbridled ferocity

You stir them up

You stir them up

You stir them up

How can I do other than follow my soul

As it leads me to dance

As it leads me to release

As it leads me to rage

Your wolfish grin invites

The forest unfolding

Come and be who you are

Io! Io! Io!

O Enualios!

O Holy Wild One!

O Dionysus!

Reflection on Polytheism, Tribalism, and Politics

November 4, 2019 16 comments

To hear most news and blog outfits tell it, tribal mindsets are part of the very problem which is subjecting us to such deep divides in the overculture of America and in particular Pagan communities. I would say that the exact opposite is the problem.

What do I mean by this? In the same vein that I completely disagree with folkish groups excluding people based on race or ethnicity I also disagree with the idea that any community should be open to anyone at any given time. I certainly don’t conduct my own Kindred like that. To do that would be irresponsible. You cannot just make familial relationships with anyone that happens by and expresses an interest in being Heathen. Kindreds are far, far deeper than that. These are the people you tie your orlog and Urdr/Wyrd in tight with. These are the people that rank right with your family in terms of priorities. So no, not just anyone can or should join my Kindred.

In other words, there are standards to join, and some of them are quite tangible, such as “Have you read and can you demonstrate an understanding of the lore? Have you done the work of being a Heathen and/or Northern Tradition Pagan for at least a year?” Others, such as actually getting along with current members and jelling with our structure are less tangible but no less important. Race and gender are not areas we care about. What matters to us is whether or not you believe in the Gods, Ancestors, and vaettir, if you worship Them, and if you mesh with the group and its beliefs.

We cannot be for everyone. Not even Heathenry itself is for everyone. Some folks will never want to worship the Heathen Holy Powers, and that is fine. Heathenry is not for you, then. Some folks will never believe that there are Gods, or that They, together with the Ancestors and vaettir, are real spiritual beings. Heathenry is not for you, then. To just accept that anyone who says that they are Heathen is Heathen is to make the terms Heathen, Heathenry, and the like meaningless. We are not just what we say we are. We are what we believe, and from those beliefs what we do, how we live our lives, and the worldview within which that life is lived.

Where I think a lot of folks in the Pagan and polytheist communities fall down is assuming that universal access to a given religion or tradition is, itself, a good. This is not something most religious communities hold as an expectation. Catholics expect anyone who is going to be an adult member of the Church to be a confirmed Catholic. Pentacostal Christians expect you to have accepted Christ as your personal savior. To put it simply, polytheist religions and Pagan religions are not for everyone. To expect they are or should be denies that there are rules and expectations that our Gods, Ancestors, and spirits hold for our comunities and for us as individuals. It denies that our own communities should develop our own codes of conduct, our own ways of living in reciprocity with our Holy Powers, or that we should decide who and how we should associate with. This is one of the ways in which cultures and religions are created, contained, and maintained as their own.

When it comes down to it, a lot of Pagan communities are actively cultivating their own cultures. Whether it is to communities linked to British Traditional Witchcraft, Dianic Wiccans and Neopagans, Feri, Neo-Wiccan groups, the myriad polytheist communities, and so on, polytheist and Pagan communities are right in the mix of defining for themselves who they are, what they believe, and what they do. The problem is that very few communities within Pagan communities are consciously engaging with an understanding of this or the implications it brings. The problems this brings goes both ways.

Z. Budapest was wrong to create an exclusionary ritual in the midst of a public multireligion gathering whose entire purpose is to bring together people across boundaries of religion, sex, gender, and so on. No matter how wrong-headed I find her gender politics or other views, as much as PantheaCon did not and does not owe her a venue, she has a right to her beliefs, and the right to gatekeep her community. Likewise, this right goes to anyone who chooses to join her. I can think folkish groups are as wrong as the day is long but in every case where I have spoken up and out against these policies, at the end of the day they are that group’s policies and not my own.

At the end of the day these people may be Pagan (in the broadest of senses) but they are not part of my Kindred or tribe. I have no obligation to accept their points of view nor an obligation to defend them. We have no ties of community, and so, no ties of hamingja or Wyrd. Insofar as they fit the criteria to be called Pagan or Heathen or what-have-you they have a right to identify in that fashion, but I hold no desire or compulsion to defend them as members of these religions. That said, it would be dishonest of me, engaging in No True Scotsman and similar fallacies, to deny that they are polytheist or Pagan. This kind of head-in-the-sand attitude is how our religious symbols have been coopted by white sipremacists, and how so many prisons have growing populations of white supremacist Heathens.

This, however, is where I will cross a proverbial line in the sand no matter the side. Since I do not count Z. Budapest and those like her among my Kindred or within my community I see no reason to go after her. Since I do not count folkish Heathens and those like them among my Kindred or within my community I see no reason to go after them. This may seem at odds with my stance here on this blog in regards to groups like Irminfolk Kindred or the AFA. Stating my disagreements with group policies, my disgust with their criteria for entry, my disdain for their politics, etc., does not prompt me to launch doxx attacks or harassment campaigns against them. I will note that in my Irminfolk article members of the group and their supporters did come into my space to hurl insults and death threats. However, I have not come into their space, either in meat space or online space to do likewise to them.

Much of my issue with the left-leaning members of the Pagan and polytheist communities has much in common with those of the right: I disagree with the tactics and many of the aims. I dislike how call-out culture, doxxing, and harassment have replaced discourse, dialogue, and disagreement. I also dislike how, unless you have seemingly signed on wholesale to one side or the other, then you’re open season. Even more open season if you do actually subscribe to one side or another.

In American political discourse I am seen as very left because I believe that trans people are valid within the QUILTBAG community, are the gender they say they are, and deserving of equal rights. I believe in basic things like healthcare being available for free at point-of-care and college being free from up-front tuition costs. In other words, I want America to join the rest of Western industrial society in the basic services our government provides its citizens. All of these things are services well within our ability to provide far cheaper and more efficiently than through for-profit models (look at healthcare costs and tuition hikes in colleges without checks on their growth) all for the good of our country. If I were to take a step back into the wider world, though, I would hardly rate as left in most of my views. I’m center, generally, maybe even center-right by more worldly standards. I believe in weapon ownership being a right while also believing you should have training in handling the weapon(s) you bear, most especially firearms. I view this as common sense, and the onus on the individual no better or worse than being licensed and insured to drive a car. I believe in freedom of religion, speech, assembly, and of the press.

I am not anti-government. I am for sensible reforms to our government, taxes, laws, and so on that will allow us to live well on this planet with one another, within our environments, and with respect to Jordh.

I recognize that our ways of doing things in American politics is in deep need of repair and reform if it is going to be able to address the predicaments of climate change, peak oil, resource depletion, and inequality before us. I recognize American politics may not be up to the task. This is not anti-American or anti-government, but a sober understanding of were we are in reflecting on our politics, economics, priorities, and where our policies in these areas are taking us. Capitalism seems bound and determined to ravage Jordh in its quest for the unequenchable thirst for ‘more’ bound up in a monetary system that must grow exponentially in order to meet the demands of our exponentially growing debt-based systems of exchange. Yet I am also in opposition to the understanding that humanity is ‘bound to progress’, as civilizations throughout time have shown us that not only is this narrative false, but that our Western civilization may just be another civilization due for a decline. I view American capitalism as being generally late-stage and doomed to failure in its state, quite possibly within my lifetime. Only massive reforms or revolutionary change in how we engage with our resources, our monetary systems, and how we treat the environment can affect the kind of change that will stop America from a full-on decline, if not dissolution. Note I am not calling for a dissolution of the government, only that I am recognizing that, between environmental policy, resource depletion, economics, and government running as usual, the USA is headed for decline if not dissolution.

When it comes to how other Pagan or polytheist groups, communities, and venues operate, I pay it very little mind unless it somehow affects me and mine. If Dunbar’s number is right, once we get out of about the 150 person range anyway, our capacity to care for anything more than that dwindles. My reason for keeping to this is twofold: One, my obligations are first to the Holy Powers, then my family, my Kindred, my tribe, my allies, and those within our communities. Two, I have limited time, energy, resources, and care to devote to the things that matter most. If you do not fall within 1, in all likelihood you will not matter to me much. I cannot pretend to care all that deeply about the 7 billion or so that I share this world with merely because we are all human. Those 7 billion or so other people will never share in my daily struggles, my life, or ever be part of my spheres of influence or world except in the most abstract of ways. I cannot relate to an abstraction. So I will not pretend to. I can relate to those who I share community with, and even though much of the discourse we engage in online can and does have ripple effects within our communities, I cannot pretend to have anything other than a largely abstract relationship with most Pagan and polytheist communities. When it comes to many of the hot-button issues that come across my Facebook, Twitter, and other social media feeds, I often will reflect as to whether a given topic is something I should spend my time on, usually with the rubric above or these questions: Is it something that affects mine or me? Is it something that needs my attention? Could my attention be better spent elsewhere? Does my tribe, family, friends, or allies require me to voice an opinion in/on this?

I have a community here in the flesh to be part of, to build up, to help, to support, to tend to. Things that get in the way of that tend to get set aside. The other side of the calculation of “Is this thing worth my time?” is the flip side of Gebo -namely, “Does this thing make itself worth my time?” Does the wider Pagan community contribute to my tribe, my Kindred, my innangard, my family, or to me? Generally speaking, no. While articles and blog posts, Facebook threads and Twitter exchanges may make me think or engage my brain in considering where I stand on things, generally speaking where I stand on things was long decided before I came into these conversations or dove into dialogues going on.

Generally, Pagan and polytheist communities I am not personally part of take far more than anything they give back. Part of this is due to a lack of coherent theology most Pagan groups have. Why? A coherent theology gives structure to a religion, and in organizing and structuring its religion, gives structure to its adherents. Without clear structures within and for understanding one’s religion, let alone one’s place in it, one’s political and/or personal proclivities become the deciding factor on what behaviors and views are correct for one’s religion and conduct. In other words, the religion and all structures change to fit individuals rather than individuals fitting a religion when theology lacks, or when religious structures are ignored or eschewed. From religious structure comes the basis for how we live in the world, and every single religion that I know of sets up in its basic foundation what right relationship with the Holy Powers, and from that with one another, looks like. When theology and resulting religious structures do not form coherent narratives, structures, or stories, I often see that non-religious elements are incorporated, whether that is from politics, science, or whatever interest the group or person holds.

Gipt fá gipt (gift for a gift in ON) exists as a given with the basic structure of Heathenry. It is in how we conduct ourselves with our Gods, Ancestors, vaettir, and with one another in communities. It is how we understand and set up all our relationships. When someone lacks this basic understanding it becomes painfully clear how one-sided a relationship is, and unless the other party is willing to do some values-adjusting, there can be no useful relationship.

Another major stumbling block I am finding of late is that much of the Pagan and polytheist communities are mixing morals and politics in a way that is utterly toxic to discussing either subject. Morals are “Concerned with the principles of right and wrong behaviour” and “Holding or manifesting high principles for proper conduct“. It is important to note the key term here: principles. That is, “A fundamental truth or proposition that serves as the foundation for a system of belief or behaviour or for a chain of reasoning.Politics, meanwhile, are “The activities associated with the governance of a country or area, especially the debate between parties having power” and “The principles relating to or inherent in a sphere or activity, especially when concerned with power and status”. Morals and politics are two separate spheres that, when blended, can and have turned exceptionally ugly. One needs only look at the Moral Majority and the knock-on effects it has had since the 80s to see how it deeply impacted the political situations of their time, and how that movement still drives a good deal of political dialogue and situations now. Similarly, one can look to the Communist Revolution in several countries, such as the Soviet Union and China, and its destruction of religious structures, identity, etc. In a sick twist, these nations then twisted the kinds of symbolism and fervor from those often reserved for religion and into adoration for the State and its leader(s).

This is not to say religions should not hold religious morals with political outlook, or even that political/moral principles should be absent from religions. One of the two definitions above for politics is “principles relating to or inherent in a sphere or activity, especially when concerned with power and status“. A given religion may be very egalitarian, with moral reasons grounded in its theology for being so; its political principles, then, are founded in egalitarianism. Likewise, a religion with a defined hierachy grounded in its theology is founded in a hierchical political view. In this relationship the morals inform the unfolding of politics rather than the other way around. I have yet to find a religion that says one must be, for instance, a registered Democrat or Republican. Many Heathens tend towards conservative agendas and candidates, yet in American politics I tend to skew left. Nowhere, as a religious grouping nor in my Kindred nor my allies are we required to be part of a political outlook or party. We hold principles from which our political values are informed and flow, but our religion does not dictate to us our politics nor do our politics dictate to us about our religion.

I see politics informing religion as utterly dangerous. Anyone who proposes mixing their religious morals with political agendas needs to only look at the Moral Majority of the 80s or the Army of God type movements in the example of Joel’s Army, The Family, and similar groups which wield disproportionate power now in the Republican Party. Look at the countless dead of the AIDS epidemic as those who suffered and died were blamed for their condition, their ‘sin’.

Today, there are calls from within Pagan and polytheist communities to unite under various political banners such as communism, anarchism, communitarianism, monarchism, primitivism, socialism, capitalism, and individualism, among others. Rather than Pagans and polytheists coming together and finding common cause in these various political views the shift has gone from “Pagans and polytheists tend to hold these political views in common” or “these groups hold these political views in common” to the implication, if not the outright statement, that to be a Pagan or polytheist (or at least a ‘good’ one) you need to subscribe to a certain worldview and/or set of politics. This is not a viewpoint limited to any one political camp; I have seen leftists, liberals, centrists, conservatives, and rightists all make similar claims. It is poisonous and dangerous because it ascribes religious authority to political theories.

It would be one thing if, say, a given polytheist community had a ruler as part of its religious makeup. Those who chose to be part and remain in that religious kingdom would still retain their political rights and freedoms, even should they choose to subsume them beneath this ruler. If all must be free to choose their own way religiously and politically then this freedom must continue to be held even if it means that a person willingly gives power over themselves to another person. Many Protestant churches operate in just such a fashion with de facto kings, we just know them as pastors, reverends, or bishops, operating within variously-sized kingdoms. Examples of famous figures would be Joel Osteen, Creflo Dollar, and Joyce Meyer. The Catholic Church and its various offshoots have never dropped their own hierarchy, with church leaders at varying times wielding different amounts of temporal authority over the centuries.

Some might say this is splitting hairs and any talk of people making religious kingdoms or the like are engaging in religious politics. They would be right, but the implication that this difference is unimportant is a wrong one. Any tribalist Pagan or polytheist group operates under the assumption of a religion having political roles. I have said many times here and elsewhere that Mimirsbrunnr Kindred operates under a tribal worldview and organization. I am the godhi of the Kindred. In this tribe I am the chieftain and its head priest. I am trusted by the community with the power invested in me as a chieftain and a priest. I am leader of the community and the Kindred’s representative to the Gods under the authority of the Gods, Ancestors, and vaettir, and under the consent of those part of Mimirsbrunnr Kindred. Should the Kindred decide to do so without me, the Kindred could disband at any point in time. In doing so we accept the consequences for doing so to any Holy Powers or fellow community members they have made in regards to oaths, promises, and so on. Ties of hamginja and megin are not easily broken, so anyone choosing to go this route thinks not only of themselves, but of the whole group collectively and each member individually. This is also true in regards to our regular choice to stay as an active Kindred. We choose each and every day we remain to tie our hamginja and megin tight, to live in good community with one another, in good Gebo with our Holy Powers and with one another. Our morality informs our political structure and how we conduct ourselves within and without the sphere of our own Kindred.

This understanding that religions engage in the political sphere in both the worldview and structure of the religion, as well as its intersections with larger society, does not stop with tribalists in Heathenry with polytheist and animist spiritual worldviews together with chief or similarly-organized group structures, nor Catholics with canon law and heavy hierarchical structures with Supreme Pontiff being among the Pope’s titles in Catholicism. Any religious group that comes together has a spiritual worldview from which its organizational and political worldviews (which may or may not be exclusive from one another) are derived. Whether the structural model for how leadership, decision-making, and other necessary aspects of organization are made is egalitarian, strictly hierarchical, or some other way, the foundation and structure of organization are in the foundation of the religion.

Folks are utterly right in this sense that it is impossible to separate politics from any thing because politics feeds into and touches all things since it is how we organize ourselves and our societies. On the other hand I would argue that if, as a polytheist, your aims are not for the worship, reverence, and living in relationship with the Holy Powers first, but rather for the attainment of some end that benefits humans or human society for its own sake then you are engaging in some form of politics. This is easy enough to see with Christians who are called on to leave the jugment of souls up to God and to take care of the poor, yet worship in megachurches while members of their own congregations face death penniless. This is easily seen when those same communities provide so little support for mothers and children within their communities while going on about how abortion needs to be stopped. Political activism and political organization, restructuring, etc., may be borne out of one’s religious convictions and calling, but we need to be cleaner and clearer when one is one and one is the other.

This seems to be less clear for folks when looking at the left. In part this is because the left is far less organized and codified than a lot of the right is. The left tends to have a problem with hyper-specialized language, the priding of obscure and/or academic minutae in both the forming of and keeping of left-oriented political communities and thought, and being far less accessible to the average person as a result. A favorite saying among many left and left-leaning folks is that it is not their job to educate, while in direct contrast the right and right-leaning folks produce pamphlets and media that easily and effectively educate others on their ideas, aims, structure, and goals. Where there may be differences in the details of structure, most right-leaning and right-wing religious groups follow top-down hierarchical models almost exclusively with cis heterosexual men in leadership positions. Because it is better organized and has been covered better, both by mainstream media and by what Pagan and polytheist media there is, I would argue that the right in general is far easier to see, and so, its excesses far easier to diagnose right now. Because many of the positions of the left are those many in Pagan and polytheist communities at least sympathize with if not actively embrace, there is less focus on groups being founded in left-oriented politics and philosophy. When leftists are calling for people in Pagan and polytheist religions to tear down or remove hierarchies from their organization they may not only be attacking organizational and political structures of a religious community. They may indeed be attacking a community’s religious worldview or structure that holds certain positions needing to be fufilled. Certainly a tribalist Heathen group needs a godhi or gydhja to lead it, if for no other reason than to fulfill the tribe’s need for a ritual specialist.

I am not a communist, Marxist, or anarchist. I find that Marxist and anarchist philosophies engage in no small amount of thought stopping in their engagement, whether it is the supposed Worker’s Uprising Marx believed was coming, or any number of utopian fantasies where the common people take over and all ends in mutually beneficial distribution of resources and labor. I have little hope such atheist salvific fantasies will come to light, and little hope that even stepping stones to more equitable distribution of wealth such as Universal Basic Income will ever come to the USA’s shores. Anarchism on its own is so bogged down in infighting, minutae, and ways of organizing (or resisting organization) that I find it hard enough to talk about in any meaningful sense, let alone engage with any of the particular sets of philosophies the different ‘camps’ engage in.

My general impression of anarchy is similar to that of communism: both have good critiques of the shortcomings of capitalism, especially modern/late capitalism, but both are utterly inept at providing workable solutions to the problems and predicaments they identify. Between the infighting I have been privy to from each group of communities and to the inability to organize people, let alone build solid foundations of community, I have no hope any of the camps of these two political philosophies will ever gain a foothold or provide useful ways forward to tackle the predicaments ahead of us. Further, both sets of these communities are generally atheist, and directly opposed to many of the major things I believe in as a Heathen, including my Holy Powers as real Beings worthy of worship, and the Heathen tribalism that is my worldview.

It is worth pointing out that I started writing this post in August of 2018 and it has gone through at least eleven revisions in that time. As I came back to it in the time since, I reflected on the things that I have written, and that have grabbed my interests in the fifteen years I have been a Pagan, about twelve of which now I’ve been a Heathen. Something I keep coming back to again and again is foundation.

Understand that I was a devout Catholic when I converted. I firmly believed in God the Father, God the Son, and God the Holy Spirit. The Nicean Creed was not a mouthed thing to me; it was the organizing principle of my life. I went to church and took Communion. Prayer was (and is) a vital, powerful part of my life, as were mystical experiences as a Catholic. My faith community was not lacking in many of the regards that I have heard or read for why folks become Pagan. I was called by Gods that I could not ignore as I had when I was a young teenager, and I finally made a firm break with God, Christ, and the Holy Spirit first, and then the Catholic Church.

I gave up salvation. Let me empasize that: I walked away from the Savior first, and the salvation His sacrifice offered me. I was choosing to walk into the fires of Hell when I walked away from that relationship. I was walking into the arms of my Gods, yes, specificially first into Brighid’s at the time, but understand what a leap of faith that is for a person raised in and firmly committed to the Catholic Church. I walked away from everything I knew because my body, my heart, my soul was being called by Someone Else; it turned out over the course of time to be a lot of Someone Elses. I walked away from the church I had attended since I was a kid, giving up fellowship with the hundreds of people who I had shared Holy Communion, devotion to God, devotion to Christ, and devotion to the Holy Spirit with. I gave up my relationship with the support of the Church itself and the billion or so members it has throughout the world. I was very conscious my choice could, and almost did, cost me my relationship with my family.

I walked towards the Gods because They called me. Who and what I am, the course of my life, all of it was changed because of who and what They called me to be. With all that I have given up, risked, and done to be a polytheist, a Heathen, a Pagan, it should be of little wonder that I believe, strongly and fiercely, that our communities need to be strong in our theology and theological convictions, orthodoxy, and the actions and work that come from them, orthopraxy. Understand then that when people attack the idea of theology, religion, polytheism, or say we should “set aside” our theology or the structures, hierarchy, and so on that follow on from them, or when the idea of worshiping Gods, Ancestors, vaettir or Gebo and reciprocity itself is attacked, you are attacking the very worldview polytheists live. In doing that, you are attacking us as polytheists. The foundation of my life and that of my coreligionists is bound up in this worldview and our place within it.

People will ask, sometimes horrified, if this worldview and foundation takes place prior to human concerns. It has to. One’s culture, one’s religion, one’s worldview is the very foundation of how one relates to everything. This is as true of polytheists as it is of atheists, as true of naturalists and humanists as it is of Platonists and Stoics.

If one’s culture, one’s religion, and one’s worldview is the foundation of how we relate to everything, then it follows we need to build and maintain solid foundations for our communities and their worldviews. We have people becoming polytheists who need that foundation. We have second and third generation polytheists coming up now who are living within these worldviews and who will build on these foundations. We cannot build these up if we are constantly ripping them up or modifying them for political expediency, whims, or convenience. I would see polytheists build for our communities, whatever their size, what we are called to by the Gods, Ancestors, and vaettir to build. I would see polytheists build for the needs to meet these callings and the needs of the communities themselves. Whether we are before our altars and shrines alone, or gathered in hearths, Kindreds, tribes, or other groups, whatever our organization I would have us build and grow like Yggdrasil: deep roots, able to weather storms, with plenty of space for all the Beings under and above Its branches.

The overculture of America is divided, as are Pagan communities, but this is not inherently a bad thing. Monocultures suffocate pluralism, ossify and become brittle. America’s overculture is grappling with a few monocultures coming under pressure from within and without. Certainly so is America’s Pagan overculture. It is not unlike someone planting a forest of a single tree. Tribal mindsets are healthy growths from different trees rooted in different soils. This tree is not less of a tree for not being that one. We do not need to draw from the same roots to share the forest.

Smoking Prayers

July 14, 2019 Leave a comment

I breathe in slowly

Vindrvaettir about me

Drawing the holy smoke inside

I exhale a prayer

 

I breathe in slowly

Vatnvaettir thrum in my chest

Each limb enlivened

I exhale tension

 

I breathe in slowly

Eldrvaettir dance on the cigar’s tip

Dancing a holy ring on my lips

I exhale offering

 

I breathe in slowly

Jorðvaettir reach up to draw me down

My roots settle in

I exhale relief

 

I breathe in slowly

Ancestors sit beside me

Speaking, listening, smoking with me

I exhale with Them

 

I breathe in slowly

Gods on every side

Their Presence comforting, hearing my prayers

I exhale thanks

Frigg

April 23, 2019 Leave a comment

You walk in majesty

Your keys’ heavy cadence

Announcing Asgard’s chief

 

Walls adorned with Your work

Skilled hands wove sacred stories

Erected each in power

 

The flax lays waiting

Gold threads of Úrðr gathered

Before Your distaff

 

About You handmaidens wait

At hand and heel attended

Your Will is done

 

Fensalir’s high seat

Holds hale the holy Vefarúrðr

Creation in Your hands

Thinking on Chris Hedges, Revolution, and Climate Change

March 3, 2019 9 comments

I was watching a lecture by Chris Hedges entitled Corporate Totalitarianism: The End Game. In it, Hedges engages with the subject with both frankness and humor, both of which I appreciate. Hedges has, for a long time, spoken quite well on the problem facing us. What he, and most any social or political critic has been awfully short on, is how to address the predicaments we are in.

He rightly points out that the prison systems rely on slave labor to operate and that, were prisoners retaining even a minimum wage salary, it and the industries this work supports would collapse. He rightly points out that our democracy doesn’t function, which by this point is almost “No shit?” passe. He could have cut a huge chunk of his lecture out by just saying “There is no top-down approach coming because the top is going to watch the bottom burn and drown.” It is the same damned song regardless of political party that has been pursued for the entire length of time that I have been alive. This is a point I am grateful that Hedges hammers on throughout his lecture and in the Q&A. The politicians are not coming to save us.

Something a lot of folks watching this lecture are probably going to miss is a very key point I felt was buried in the lecture among all the socio-political commentary. It is something I hammer on a lot in my writing and that folks from the Post-Carbor Institute, JMG, and others have been hitting on the head for some time. Namely, that the oil and natural gas markets are operating on what amounts to gambling to keep money in the system and keep production somewhat commensurate with needed supply. Except the field outputs are down. The Bakkan Oil Shale is being run by large companies with lots of land that they lease to small, risk-taking companies whose primary income is venture capital. The main way most of the large fossil fuel companies here stay afloat has nothing to do with well productivity, but land leasing. When that glut runs out the ability to generate income will also dry up, not because the gas will all be gone, but because the cost to extract and produce it in useable forms will eclipse the revenue from selling it.

In other words, the EROEI (Energy Returned On Energy Invested) is going to go down and bring a good chunk of the energy market with it. The whole system is facing this all at once alongside climate change. We would be lucky, and I use that term loosely, if the whole damned facade of the energy industry fell away before that 12 year mark for 1.5F increase in global temperature hits, because the damned near complete demand destruction we saw in 2008 when oil hit almost $150 a barrel of crude was one of the most effective acts in reducing greenhouse gas emissions that we made in this country. It was hell for any of us who were low-income, as I was fired in 2007 not long before the financial chickens of the crash came home to roost. When a gallon of gas hit $4 and was threatening to hit $5 the ripple effect was enormous. So trust me when I say such a thing will not be a picnic nor even desireable for the average person, but it may be something that could save us from our own consumption of fossil fuels.

Hedges’ point in the lecture about going to Scranton, PA where the city is insolvent is happening in every State and damned near every city I can think of in my own State. Hell, the DIA in Detroit almost sold off its collection to pay debts. His point that capitalism eats itself and its own until collapse is what we are in the middle of right now. The economic system is simply unsustainable. I appreciate he hooks this into his point in the lecture where he talks about the money system, especially in regards to how personal and student debt cannot keep churning out new debtors if the means to pay off interest and principle are subject to these interruptions. As he says, 1/3 of the employed people of America make less than $12 an hour and have no health insurance provided by employers. Keep in mind that Obamacare takes another chunk out of that, either directly through one of the health care plans, or with the year end penalty for not choosing a provider. There is a growing swathe of Americans who bought into the lie that a college education would help us become solid middle-class members. Instead, it has indebted us, some of us through our whole lives. Those, like myself, who went into public service with the promise that if we gave 10 years of our lives that our debt would be forgiven are now coming out the other side, having served that obligation, and our debt forgiveness being rejected. With the costs of living tracking to increase with energy costs there’s not going to be a way to pay off the debt, let alone stave it off much longer.

If we are to make any progress anywhere it is in getting that point across. It doesn’t matter if you are a conservative, liberal, leftist, rightist, any of it. The economic system is unsustainable. The energy infrastructure that allows for the modern American way of life is unsustainable. If you don’t get that then there is no conversation to be had. Without energy being available, on which money depends so it can work, the whole house of cards collapses. If folks disagree with basic reality, that we cannot expect infinite growth on a finite planet, then there is no more conversation to be had. The person can be on the same exact part of the political spectrum that I am on and if they deny the basic nature of where we are then speaking with them is completely without merit.

If, as I feel, Hedges is speaking well and pointing out fundamental problems in regards to our political and economic systems why do I feel such a disconnect from him? For the same reason I imagine most folks do. Though he has covered war and conflict as a journalist and lived alongside folks in those horrible situations I get the distinct feeling that his life, given he was educated at Harvard and has taught in prestigious universities, is a world apart from my own.

Hedges is right in saying that we were conned by Bill Clinton and his pushing through NAFTA, stating it would make us countless of middle-class jobs. I can look out into the neighborhoods where the auto industry was king and clearly see this lie on display, as can anyone who has seen similar scenes in coal and natural gas country. He is right to talk about the collapse of societies and bring his experience of what that looks like into this lecture. He got to watch Yugoslavia’s disintegration up close from the sounds of it. He’s right that we could well be facing the same damn thing here for the same kinds of reasons.

Hedges speaks of democracy as though we could possibly save it at this stage in America. His proposal to save America from totalitarianism is “sustained mass acts of political disobedience”. To me this is completely and hopelessly naive. He uses Standing Rock as an example, and I think it is a poor one in the way he uses it. Standing Rock was a powerful example of civil, sustained disobedience because, at its core, there was and continues to be a series of communities, the Standing Rock Reservation peoples, with real spiritual and physical stakes in the care of Standing Rock and in opposing the Keystone XL Pipeline. So long as there is abstraction there is inaction, and for far too many people Standing Rock is and remains abstract. Mni Wiconi for too many people is a slogan, something to put on their Facebook wall and to think about every now and again. If Mni Wiconi is merely words then its impact and its meaning is truly missing. The peoples of Standing Rock, and those who joined them long-term in their work, had real skin in the game and something to lose: sacred lands and sacred water their people were tied to in sacred right relationship.

I was at Occupy Wall Street protests near me not long after OWS started to come together across the nation. I attended rallies and I found them complete and utter wastes of time. Hedges states we need to not be restrained by the tyranny of the practical. I got to see what that looked like with OWS rallies local to me. The decision making process, if ever it could be called such a thing, was long, drawn out, tedious, needlessly time consuming and without any sense of order, duty, or use to the communities in which they were arranged. They actively repelled anyone older than maybe folks in their mid-30s. Even for those in their age group, many OWS folks pushed us out because we could see nothing was going to get done. There was no interest in folks with years of experience in organizing, non-profit work, none of it. The OWS in my area died about as quickly as it appeared.

Not a few moments after this statement regarding the tyranny of the practical Hedges calls for revolution, for ‘the overthrow of the corporate state’. Without practicalities addressed this will never happen, not for all the faith one has. Countless Marxists and Communists since Marx wrote Das Capital have been eagerly awaiting the Worker’s Revolution. So many millenarian, apocalyptic, and radical sects who have had faith in and waited for the coming of saviors and the awakening of ‘the people’ have been waiting for the exact same thing. Whether secular or religious, both groups who have had abiding faith in their salvific movements have ignored that revolutions that seek to succeed must pay attention to the practicalities of things so that not only is the revolution succesful, but that any of its gain can stick.

For anyone that has studied the abdication of the Tzar and the rise of the Bolsheviks, to call that anything like a nonviolent movement is foolish at best and obfuscating history at worst. It also ignores that deep, ravaging pain that the Bolsheviks and later Communist regimes would exact on those people they would be in charge of or conquer. These are not revolutions to look at as examples. Rather, I would see such be avoided.

The Founding Fathers understood that the practical and idealistic had to walk hand-in-hand. They understood the notion very well, organizing on levels that I think anyone thinking of such revolutions would do well to pay attention to. They did not merely speak pretty words. Their necks were, on signing the Declaration of Independence, very-much on the line. Hedges’ assertion that we can have a revolution with non-violence, especially in this country where corporate interests are entrenched with violence, where the State stands as it had with the Pinkerton agency in coal’s heyday times with TransCanada and Enbridge Energy today, and come through to victory, is foolish at best and at worst dangerous for his would-be revolutionaries.

The corporate people who hosed down the Standing Rock protesters in sub-zero temperature were committing violence. That pipeline is still getting its building permits worked on. The company, TransCanada, has not stopped to see that its aims are realized. Non-violent protest stalled the progress of the pipeline, but has it stopped it? No. For all the attention the pipeline garnered, all the protest, needed as it was, for all the symbol it was and how good a victory it felt when it was temporarily stopped, folks need to get that it, and countless B/l/a/c/k S/n/a/k/e/s like it are not done. They are not stopped -yet. These B/l/a/c/k S/n/a/k/e/s still need killing. Thankfully, the Standing Rock people of the Dakotas, the Anishinaabek Line 5 Protesters here in Michigan, and so many others are standing up again and again with folks in and across their communities. Not everyone standing up, proverbially here, will be doing so before a pipeline; not everyone can. There are plenty for folks to do who are unable to be a physical presence, and the best place where people can go to and learn how best they can contribute is to talk to those who live on the land and waters being threatened.

Another source of disconnect I feel with Hedges is that he is still living a very comfortable upper middle class life. Unlike many peak oil folks there is nothing I can point to that comes through in the lectures I have seen or interviews he has given that give me an impression of him like those I have seen of Richard Heinburg, James Kunstler, or JMG who live their values through living as sustainably as possible on the land each lives. He is not showing the future, showing where he has put up solar panels, started community gardens, or grown his own food. For all that he speaks well, he has not shown, even in general, how he seeks to enable future generations to live well in a post-petroleum climate change future. It is one thing to approach a crowd with a good speech. It is another to approach a crowd with a vision of the future where a good life is possible, even if it is not the life we have been sold by countless companies and TV shows. We need more than speeches. We need living leaders whose lives show us how we may live better on and with the planet and one another.

Now is time to do everything we can to live well with our Gods, Ancestors, and vaettir. Now is the time to organize our communities; the politicians will not save us, and the States are not going to make the coming crises easier to face. Now is the time to learn the skills we can, to pass on what we know, to do everything in our power so the next generation can face what is coming with every possible advantage on their side. We must do the work before us however we can do it. It is not enough to merely write and speak on what we need to do. Each of us concerned with our Holy Powers, our communities, and the Earth we live on will, wherever possible whenever possible, be living examples.

Polytheist Relationships with the Land, Buildings, and Homes

January 1, 2019 Leave a comment

In a lecture held by James Howard Kunstler and William Fulton at the Congress for New Urbanism, both men go over in brief their experiences with and of urbanism as they grew up through it over the last 50 or so years. One of the striking things just listening to these two talk is how drastic the landscape changed in each others’ times being alive. Kunstler recalled experiencing what he called Central Park being the most lively and beautiful it has ever been after the financialization of the economy took place with the destruction of downtown NYC’s neighborhoods as a result, to the destruction wrought by urban planning in Auburn, NY in Fulton’s hometown. Throughout their lectures both men dug deep into the understanding that their relationship with the land and to the land fundamentally changed as urbanization dismantled peoples’ relationship to the land. What I appreciated about both is they both provided context to how each place looked historically, with Kunstler taking a detour to look at Buffalo’s progress over the last 100 years or so. The buildings that were torn down to make room for the new settlements went from places where one could walk, and as Fulton spoke, talked about how the landscape essentially went unchanged once the major highway cut Albany off from its residential zones, causing the zone to wither.

While the history of these places and their relationship to the burgeoning booms of the 40s and 50s are interesting in themselves, what it says about peoples’ relationship to the land is even more interesting to me. Kunstler roundly mocks people for the notion of building multistory food farms in city centers, and his primary reason for is that it is throwing a lot of resources at a problem while providing no long-term means for maintaining these structures. He points out that the urban areas are primarily for urban activities, and that the outskirts of cities and beyond, the rural areas, are the ones we have always historically grown the majority of our food in. That we are trying to get the cities, especially the multiplex cities to do this, is actively fighting against the point of having cities. This is not to say Kunstler is against folks growing their own food or urban gardening, but that we are ignoring the point of cities by trying to have the city do the job of rural areas by introducing ‘urban farming’ to them. For him this is no more apparent than these multimillion dollar projects of vertical farming.

Think about this for a minute. For the most part the cities’ soil is trapped under Gods-know-how-much concrete, steel, asphalt, and wood, and what soil is able to be gotten to may need quite a lot of remediation before it is ready to grow healthy food in. So this means, just on the basis of having enough soil to have enough for a multistory vertical garden, that much of that would have to be trucked in from somewhere else. The vertical gardens of the kinds that Kunstler was showing that are being proposed are massive, requiring millions of dollars in material and labor just to get built and Gods-knows how much more in maintenance. With climate change and peak oil both bearing down on us such projects are, in a word, untenable. Whether looked at from a cost perspective or a sustainability one, we have neither the treasure nor the resources to do this on the kind of scale that those who propose such techno-fixes would propose. We would be far better to retrofit rooftops to develop solar and wind energy, and retrofit the structure of the rooftops themselves to be able to be grown on and recycle water, use greywater systems, and develop top-of-building gardening and raising of animals. We have the technology available right now, the retrofits would cost the a small fraction of what it would to build wholly new vertical farming facilities, and it would have the potential of giving entire communities the ability to feed themselves far better with no space lost within them to what would probably be out-of-city/state developers.

There is another aspect to this that Kunstler did not touch on, and that is “Who is going to get displaced to make room for these? Who will benefit from this kind of development?” Just looking at the sheer amount of money such infrastructure would require I doubt, very highly, that any of the cities that could use such buildings would get them. If they did, in all likelihood it would generate one of the knock-on effects that the ‘urban farming’ initiatives are building in Detroit: gentrification. Sure, the buying up of and developing of properties is needed in the city. It keeps neighborhoods’ prices from depressing and creating a cascade effect in them. Yet, for many cities that are seeing a resurgence of affluent out-of-towners coming into the city and snatching up abandoned or especially foreclosed homes, it is pricing some folks, especially poor people of color, out of their own neighborhoods.

All these shifts, whether we look at the last 100 years in our own cities, towns, villages, and neighbrohoods, or across the board in how American living and commuting habits have changed since the introduction of the American highway system, provides insight in how we live on and with the land. There was a dynamic shift in how cities, towns, and villages were planned when we transitioned from horse, oxen, and waterways to trains for commuting and development. With the development of and later transition to the automobile these same places went through another shift, with the dominant feature being the main roadway arteries between various centers of industry at first, and more recently finance.

Just taking a look at US-12 here in Michigan shows how powerful these shifts are. The modern US-12 was part of two different and very old Native American trails, the St. Joseph Trail and the Sauk Trail. Both were footpaths for Natives here prior to European settlers arriving. It has always been a major thoroughfair for trade, and in the 1940s it was developed into expressways and freeways. Truck traffic still continues, but it has never really recovered from what expanding the highways have done to it. The aftereffects of the boomtown years can still be seen since US-12 is dotted with old, run-down tourist attractions from the 1970s and before, and the thriving antique shops throughout its run through lower Michigan.

As the train systems were demolished and automotives became our primary mode of transportation, many of the neighborhoods built up along the railroads died the same way our main outlets for shopping and commerce in suburban areas have been declinining since the 2008 financial crisis. Stores are shuttered, and entire areas that had once been full of life with residential communities growing in tandem along the railway, or in our case the main roads of cities and towns, went into foreclosure and short sales. Mom and Pop stores were replaced by larger companies or by centralizing stores in the same way that Wal-Mart, Kroger, and Meijer operates now. Those places that could not be replaced still remain as rotting husks of buildings displaying what once was a thriving place.

It is very sobering to think that automobiles have only been around since 1885, and in the time since, massive use of automobiles have only been around since the 1920s. So the main transportation method we take for granted today has only existed at most for about 133 years, and mass automotive use for 98 years. Before then we had mass transit in the form of electric streetcars, steam ferry, and trains. Before then we had horse, oxen, sailing ships, and of course, our own feet. With that in mind, what we have designed in America is an entire layout in cities, towns, and villages for a way of life that has only been with us for about a hundred years at best and is highly energy and resource intensive to create and maintain.

What does this mean for a polytheist view on these things?

We are bound up in the land we live on. Many of us worship Gods of the Earth, fertility, and local Gods. We worship our Ancestors, and the vaettir are all around us. Most of us don’t live anywhere near our Dead whether that is due to the amount of moving around automotives allow for, for personal ambitions, or the need to find steady work. For my family part of living well with our Ancestors is, where we are able, to live alongside Them. In this case this can mean something as small as an urn getting a place at an Ancestor ve, or as major a work as a burial mound being constructed so we can house our community’s Dead. The vaettir are all around us, no matter where we live. It is in our best interest to align well and live well in gipt fa gipt with all our Holy Powers.

If we are going to live well on the Earth with the Holy Powers we need to develop, revive, and encourage ways of life that align with the Earth’s ability to replenish and live well. We need to reduce or eliminate waste wherever we can, and to design our living arrangements so that we are not just extracting resources without Gebo. We have the cities, towns, villages, and neighborhoods we have now. I would have us retrofit what we can in these places and replace what we need to for a sustainable future now while we have the resources to do so. Whatever we do the work we put our hands to needs to be for the best for the environment and future generations who will live there.

This approach to how we plan and maintain our cities, towns, villages, and neighborhoods brings living with our Holy Powers out of abstraction and into our physical spaces, into lived everyday relationship with Them. It brings our concerns surrounding how we live in our everyday lives and asks “How can we best honor the Gods, Ancestors, and vaettir of this place?” with every decision. It forces us to acknowledge that there are living relationships with Holy Powers to be had regardless of where we are, or with what part of our lives we are engaging with. Water treatment facility? Likely at least one, if not many Gods to be worked with in that, and many vaettir as well. The city square? Public life is acknowledged as having a spiritual dimension, even if not everyone appreciates that spiritual dimension. Parks and streets alike teem with spirits. Designing our living spaces with care will ultimately benefit the community and the bonds we hold together with our Gods, Ancestors, and vaettir. Planning for environmental impact, developing ways that honor our communities and making them places people want to live will help our communities thrive and grow resilient together.

Planning our living spaces does not have to be terribly jarring. We can orient future repair and maintenance projects to make everything as walkable as humanly possible in our cities. We can encourage repair and reuse where we now are encouraged to throw things away and just get a new thing. Encouraging people to live above their businesses where they could would help cut down on wasted space. Developing various districts that make use of locally harvested foods and goods, especially those closest to the our cities and towns, would bring resiliency into these places and in reciprocity, resiliency to those growing and processing these things. Developing intentional interdependent relationships in cottage industries between city, town, and villages with those in rural areas can strengthen bonds between them. Doing this will keep goods and money circulating within and between communities, strengthening bonds and the resiliency of all of those within these relationships.

Encouraging these kinds of investments in our own communities might require modifying entire swathes of building codes depending on how strict they are and the kinds of buildings and industries in a given area. It might require folks to reevaluate how we buy things, how we consume things, and from where we get the needs and wants of our lives. Looking into community efforts to not only put together recycling collections, but composting, can save a lot of space in landfills better put to use in fields and community gardens. Folks will need to decide on where it is best to put their energy. I think that creating more walkable, interconnected, and interdependent places will encourage people to be more active in their communities and develop tighter bonds with their neighbors and the spaces everyone in a community shares.

It is worth thinking about what a climate change and peak oil future looks like. Do not go for doom and gloom; give yourself room to explore the full breadth of human technology and innovation we are privileged to live with in this time. JMG noted in a recent interview he gave that we are not bound to a single time or place in terms of the technologies we can adopt to face the future, and actively encouraged folks to explore what technologies we could make best use of in an age of decline. So yes, that means at some point looking look at what it means to live with intermittent, and perhaps eventually little to no electricity. Look at what it may mean for us to live with little to no gas because much of it would be out of our price range. Once you look around yourself and really see how much work fossil fuels are doing for you, and what climate change can mean for your area, take a breath.

Think about all the technologies we put down because fossil fuels have done so much of the work for us and have taken us out of relationship with the world around us. Our food, our water, how we relate to physical work itself. How we relate to one another. Not everyone can or will farm just as not everyone can or will work metal or wood. There will still be need for writers and artists, laborers, and organizers. There will still be need for folks who know how to make infrastructure, or to design sustainable developments in the places we live. We will still have need of trade, we will still have markets, and we will still have need of means of exchange in some form. We have had cities longer than we have had fossil fuels.

If you think about it, that is damned exciting. If you work with moneyvaettir (money spirits), imagine bringing that dimension of respect for the power of exchange and the power a cultivated relationship that these spirits can bring to trade. When we no longer have our debt-based money system as the primary arbiter of relationships we give space for our relationships with one another to grow in different ways. If you worship Gods who care about governance, imagine bringing the lessons of your Gods to bear in local government work, in layout for the treatment of water, sustainable rain harvesting, or building codes. If you worship Gods who hold theaters as sacred to Them, rebuilding or encouraging a revival of local theater troupes might be a powerful form of devotion. Guilds for craftspeople can be a powerful source of devotion, whether to Gods of the craft, Ancestors (such as masters in the craft who have died), and the vaettir associated with the craft or to crafting in general. Just carrying on a craft or art in general, regardless of skill, can be a form of cultivating relationships with the Gods, Ancestors, and vaettir associated with it.

When we allow ourselves to understand ourselves in relationship with our Holy Powers and one another not only in abstract ways, but concerete hand-to-mouth ways, our perspective changes. My understanding of Freyr changed when I recognized and worshiped Him as the God who blessed my asparagus with fertility. When I recognized the asparagus, each stalk a vaettr, as being in relationship with Him, it was a profound shift. Freyr could no longer abstractly be a God of fertility; His fertility was absolutely rooted in my soil and that has fed my family since we began to harvest it. Holiness is rootedness. The mead that I brew is related to many Gods and vaettir, and many of my Ancestors would have brewed their own drinks for their Gods, Ancestors, vaettir, and community. By taking up and engaging in the craft I have engaged in devotion with Kvasir, Gunnlodd, and in different ways, Odin. Likewise, I have worshiped different Ancestors I may not have engaged with, and the vaettir of the mead that I have developed has blossomed into a good, reciprocal relationship.

Through living our religious worldviews, in bringing these ideas of relationship, reciprocity, and wellbeing into our relationships with the lands we live on and the Beings we share this world with, we can avoid the devastating results that business-as-usual visited on Kunstler’s NYC and Fulton’s Albany. We can offer new ways forward in relationship of our societies to the lands we live on. Our neighborhoods may be more walkable, self-sustaining, and resilient. The very way we lay out these things can radically change. Our current ways of doing things are less than 150 years old. We can make our places that we live sustainable again. Arguably, it is one of the biggest shifts we could take so that our societies are in better alignment with Nature.

When it comes to peak oil and climate change we are looking at less is more. A simple example of this in action is a cob building. They can be constructed throughout most of the continental United States from local materials. Cob itself is a combination of soil, clay, and straw. The walls and ceiling are fashioned into multi-foot thick structures, often made in the footprint of the land they are built in. The placement below the frost line and thickness of their walls allows them to regulate heat effectively in most climates, with wood stoves, rocket stoves, and similar devices serving to heat them in colder climes.

Cob homes require very little in regards to fossil fuel inputs for their construction or maintenance due to being made of local all-natural materials, and can be fashioned by hand. Cob homes have lasted for hundreds of years as they were built. Contrast this with the average stick-built home not lasting well past a hundred years that requires massive inputs of fossil fuel powered machines, lumber, plastics, and so on just to build and even more to maintain. Cob homes can be built multistory, and can be built with basements as well.

Now, cob will not be useful in every situation, or even most urban situations where the layout of a city has been in place for a significant investment of time and capital. The same issues with soil quality that makes the question of whether an urban garden is a good idea applies to the fashioning of a roof and walls. Even putting aside issues of quality of the soil, the particular requirements for a home in the city may be too small for cob to be effective. Wattle and daub, made in similar fashion to cob with thinner walls due to its wooden ‘skeleton’, may be another house construction method with a long-term future. As with cob, wattle and daub can be made by hand and with local materials. As with cob, it has the ability to scale up and down for different building sizes. Unlike stick-built methods which require sizeable sums of lumber input, wattle and daub requires small amounts of timber with no need for processing pieces. Where neither cob or wattle-and-daub methods make sense, retrofitting homes and places of busines can still make dramatic impacts on energy use, repair, and development of spaces for different uses.

We could be much closer emotionally and spiritually to the places we live and work if we made them by hand, scaled them to our needs, and oriented them to maximizing our liveability in them. If we generated power locally, took care of our water and soils with an understanding that everyone in the community is part of the environment, we could not help but understand ourselves as living with the world around us. Making our communities easier to live and work in, making them more sustainable and resilient to climate change, peak oil, and other predicaments facing us, will benefit us and our descendants.

Engaging locally means our ways of doing things are much more accesible and doable at this level. Rather than fight with entrenched interests at the State and national level, we can encourage positive development where we live. We have the opportunity to be living examples to our neighbors, and encourage the spread of ideas further by showing that the things we are passionate about can be done. In regards to our polytheist religions, we can show the living our our religions and the values by embodying them. So yes, we are going to face push-back and set-backs will happen. The clear challenge to us is not that we need to reinvent the wheel but to put it to effective use.

By taking up the challenge of engaging in good relationships with the land, air, water, buildings, and homes as polytheists, we allow for our future with each to be better. By engaging with the land, air, water, buildings, and homes with respect, with devotion to the Gods, Ancestors, and vaettir of our urban, suburban, and rural areas, we develop better working relationships with each. By asking “How can we best honor the Gods, Ancestors, and vaettir of this place?” with every decision, we are mindful of our place in things, and open ourselves to the work before us. As we let the work each place asks of us to develop these relationships, this teaches us how to better to do the work.

Both Kunstler and Fulton spoke about how their ‘relationship with the land and to the land fundamentally changed as urbanization dismantled peoples’ relationship to the land’. It took less than 100 years for us to hit this point in our relationship with the land and all that has been built on it, much of it through fossil fuels and overextending renewable living Beings like our waters, forests, and land. By engaging with the land, air, and water in this healthier, more wholistic way, we are given the opportunity to repair our relationship to and with them. In taking up the challenge of repairing our relationships with and to land, water, and air, we can each weave threads that fundamentally change the tapestry of our society’s relationships with them for the better. Wherever you can and however you are able, start weaving your threads. There are no insignificant threads to developing better relationships with our Holy Powers.

Reykr of Una

November 12, 2018 Leave a comment

Prayers are whispered

Charred cloth over Mugwort

The flint strikes the steel

Again

Again

Again

Finally, a spark

The cloth catches

Careful, careful

Breathe the offering of ond;

soft, quick little puffs

A prayer of thanks

Smoke unfurls

Großmutter Una’s body is pressed into red orange

The reykr is made

Holiness rises

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