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earthstellar · 3 years

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Transformers Analysis: Folklore and Folk Magic in the Mines of Kaon

thinking about Miner Megatron again, as always. here we goooo

So I've been doing some folk magic, as I usually do, and it got me thinking:

Surely, the lower class/caste bots wouldn’t feel welcomed into the more organised Cybertronian temples etc., or might even be outright banned from joining in shared spiritual spaces or rituals.

So it’s time to teach y’all some working class magic history and how we can apply that to Cybertronian spirituality:

Working Class History: Casting Spells on the Job (Just Call it Prayer so the Boss Doesn't Find Out)

Here's a quick history of rural Appalachian folk magic, for some context:

1) The Christian Bible has been used for spellcasting all up and down the rural East Coast in the USA from day one of colonisation.

In Pennsylvania you have Hexenmeisters and the Pennsylvania Dutch practices, for a well-documented example.

2) The working class has done spellcasting with the Bible from the very first day shitty bosses started

This is for several reasons, but primarily because Bibles were common and cheap, you didn't have to know how to read in order to follow along with or change the lyrics of popular hymns and prayers to fit your own needs, and it was very easy to sneak what is essentially localised witchcraft under the radar when it just looks like you're reading the Bible to everyone else.

Catholic materials were used a lot for this, because they were often provided for free by any local churches, and a lot of working class people in Appalachia were Italian (Roman Catholic) or Eastern European (Eastern Orthodox Catholic), which meant there was no shortage of all sorts of votive candles and the like to utilise for what we would now identify as spellcasting.

It's important to note that it wasn't called spellcasting outright by anybody; Sometimes it was called "hexing" or "sweet talking", among other terms, but if you called it spellcasting it was heavily frowned upon.

A lot of people were uncomfortable (and are still uncomfortable) with verbalising it or identifying it as such due to stigma from the more mainstream religious communities or their own religious backgrounds, and of course, historically if the boss found out that all the workers hated their jobs so much they were doing fucking witchcraft about it, it would not have ended well for the workers.

So, stealth it is. And that's why there are so many specific folk practices in a lot of historically working class rural regions/communities-- Not just in Appalachia, but similar things happen in similar communities around the world.

What does this have to do with Megatron?

Everything we know about the lower classes on Cybertron, the lower caste members, and the mines/industrial regions in Tarn and Kaon suggest that a similar folklore likely existed within these working communities.

And any local folk practices likely developed for the exact same reasons that this type of folk practice developed in the real world:

Workers are fucking miserable, "mainstream" religion isn't satisfying their spiritual/emotional/social/material needs or concerns, and close-knit people in small communities spending most of their time together naturally start to sort of do their own thing based on their collective situation.

People get desperate, there's nowhere to turn and nothing to do, so spirituality becomes a lifeline in that it builds solidarity and creates a more appropriate sort of support system.

For example: If we aren't allowed time off work to mourn our friend who was killed by heavy machinery, and we aren't allowed any time to process that or deal with it or take care of each other, then we will invent a ritual that allows us to grieve on the job.

This was, and still is, a common thing.

Which brings us to...

St. Barbara and the Mines + Solus Prime

St. Barbara's backstory can be summarised, roughly, as such (based on the version of this story that I know; keep in mind the details can vary):

She was kept isolated from others by her father, who became furious that she refused an arranged marriage. When she fled, he chased her; She ran into two people working in a field, the first who helped her, and the second who gave her path away to her father.

She was captured, and brought to a prominent local figure (the title varies based on different versions of this story), who had her tortured for escaping and disobeying her father.

However, when imprisoned, they tried to kill her again and again, and every morning she was healed. Fire intended to be used to burn her would cool the second it got near her skin, and daggers used to cut her would go dull when brought near her.

Snakes thrown into her room intended to bite her would then die the instant they went to approach her, and ropes intended to be used to bind and choke her would spontaneously fray and snap before they could be tied.

Eventually, she was condemned to beheading, and a special sword was used to cut her head off, which finally killed her.

Her father is the one who beheaded her, and as divine punishment, he was hit by lightning-- A single bolt that lasted so long that his entire body went up into flames, and his ashes disappeared.

Her gravesite became a place of veneration, where people prayed for protection and safety.

She became known as the patron saint of all people with dangerous jobs or jobs where the bosses don't care about the worker's wellbeing or safety, for obvious reasons: Nothing but the hands of her own father could ever harm her.

(The imagery of St. Barbara being slain only by a special sword is very reminiscent of Solus Prime being slain only by a special sword...)

Workers, especially those with particularly dangerous or shitty jobs but also just anyone working class in general, can interpret this story in several ways which can make it additionally relatable:

Her father = A controlling and aggressive boss who abuses or neglects their workers to death.

The field workers = A pro-union worker (a helper) and an anti-union worker or scab (a betrayer).

So you can see how St. Barbara became immediately adopted as a common worker's saint, and was used in a lot of regional working class folk magic practices (where such folk magic developed within local working communities).

And this is still going strong as a tradition; Crossrail tunnel borers in London consecrated the drilling site in the name of St. Barbara in 2013:

"Several hundred contractors and senior management attended the St Barbara's Day ceremony at the Thames Tunnel (pictured) which will link Plumstead and North Woolwich when completed. The site was so large, that sound engineers put in place an amplification system for the ceremony." - Article here.

"As a long-standing tradition, one of the first tasks for each new tunnelling projects is to establish a small shrine to Santa Barbara at the tunnel portal or at the underground junction into long tunnel headings. This is often followed with a dedication and an invocation to Santa Barbara for protection of all who work on the project during the construction period." - Article here.

And here's a related example of a worker's prayer for St. Barbara, from here:

So this is very much a tradition that is still going strong, and it isn't just Catholic workers who engage with these types of things!

To accommodate more diverse groups and communities of workers, folk practices (including what eventually becomes folk magic) increasingly develop even further away from any one specific religious origin, in order to become more inclusive for the majority of people who can be from all kinds of different spiritual or cultural backgrounds.

Hence, more folk magic is made-- And I believe something like this could absolutely have evolved in a similar way in working communities on Cybertron.

Cybertronian Spirituality: The Primes, The Knights, The Titans

My personal theory/headcanon, and there is not much in canon to support this particularly so please keep that in mind, is that given the average type of manual labour working environment in Tarn and Kaon (dangerous, dark, and deep), it would make sense for the legendary Titans to become worked into some kind of folk practice.

We have this concept of the Titans as these giant and very particular beings, which reminds me somewhat of the Jewish Golem of Prague, in that the Titans are made from raw materials in some kind of mystical or cosmically spiritual manner, then eventually ally themselves to at least one respective Prime who then acts as a director of their actions to achieve victory over cosmic evil(s).

The Titans then go forward and act as guardians of Cybertronian life by combating the origins of these cosmic evil(s) as protectors of their respective polities and regions and eventually colony worlds, called into action by what is essentially a metaphysical and possibly outright spiritual pull of the need of their Prime(s) and later on the needs of the Cybertronian and colony world populations in times of threat or desperation.

These details are peppered throughout canon and vary based on media/franchise, but most recently Titan lore was covered again in IDW’s Optimus Prime series, issue 10, literally titled Origin Myths.

What is interesting is that while the Golem association could be reasonably made, you could also reasonably say that the Three Original Titans (Metroplex, Chela, and Metrotitan) could be associated just as easily with the Catholic concept of the Holy Trinity.

Lots of different interpretations could be applied to this stuff!

Class Stratification Within Cybertronian Religious Institutions

No matter how you may interpret it, we know that the Titans have a similar mystical presence in Cybertronian history and cultural lore to that of the Primes and Knights, and it would make sense for those spurned and disparaged by "mainstream" spiritual practices (which were likely just as stratified by class and caste as everything else was on Cybertron during Megatron's youth) to go ahead and create a folk practice based more around Titans.

This is because the Primes would like be associated directly with their oppressive rulers and upper classes, and the Knights, who are said to be the first Cybertronians to come from the Well, thusly represent a very high class onto their own which may have repelled working class bots who were very likely sick of essentially worshipping those venerated in their class stratified society solely due to the conditions of their creation; The Knights were "born with silver spoons", essentially, and it's hard to sell that to people who suffered due to the conditions of their own creation.

Therefore, the Titans are the other most likely Cybertronian figures of historical lore that could reasonably be adapted into a sort of folk religion for the working classes and lower social caste bots.

The imagery is strong, and relatable: In Megatron's case, the manual labourers and miners all have large frames compared to the average Cybertronian, they all toil invisibly and in relative silence, and they are kept away from the end products of their labour and yet without them, Cybertron planet wide would instantly struggle to sustain their raw material demands.

They are critical workers, yet many of them have no names/designations; It is noted at least once in canon that some Titans are so old or so little known that their designations are not recorded. Yet without these unseen/unknown Titans, it could be the case that cosmic evil could have achieved victory.

While the Titans are critical, they are largely a mystery and unknown in any real detail. They do not normally engage with average Cybertronians, and when they do, it is usually indirectly-- Even though their actions actively impact the lives of nearly everyone.

And though the Primes and Knights are generally never physically present, at least not within living memory, there is real and physical proof of Titans. I feel like that aspect alone may well appeal more to people who are very physically oriented; We also see a stark realist mentality from many of the lower class/caste bots, who are sometimes realistic to the point of nihilism (which is part of why Megatron's writings were so revolutionary, in that they re-introduced hope to people who had previously concluded that there was no realistic possibility of ever rising up).

The Titans being a known, tangible physical reality may well have endeared them as a more interesting folkloric or spiritual focus to this particular cohort of bots.

Just like with St. Barbara in real life, you can see how the Titans may have been interpreted in certain ways by the lower class/caste working bots which may have made them more appealing or more easy to structure into a framework of sorts for their own practices within their local cultures.

A Little Meta: There's a Lot of Various Religious Imagery in Transformers

Like with all media, especially Western media, inevitably some Jesus sneaks in there.

Which usually sucks, because it can be alienating for literally anyone who isn't familiar with Christianity in some way (as some references or parallels are inevitably not going to be as obvious or even detectable at all to people who didn't grow up with all this sometimes very specific shit, resulting in missed thematic elements and so on due to no fault of the viewers but rather the tendency for Western shows to overwhelmingly be written and designed by primarily Western white middle aged cis straight men who tend to throw some Jesus in there when there should not necessarily be any Jesus in there, but I could yell about this all night).

Transformers as a franchise altogether is not immune to this; As with all media, it is made by people, and people are influenced by their social/cultural upbringing, and that includes religious influences.

We could read some of this into the TFP/Aligned Continuity, in regards to the idea of the Thirteen Primes and how that concept is interpreted in TFP.

Transformers Prime: Alpha Trion is Essentially Paul the Apostle

The TFP Primes resemble both the Apostles as well as various Saints, and especially the Fourteen Holy Helpers; These fourteen Saints in particular are elevated above the others in many cases and contexts-- Similar to how the Primes are held up as elevated over other Cybertronians and other figures in Cybertronian history and presumably within certain Cybertronian spiritual practices as well.

For example, Alpha Trion is strongly reminiscent of the Christian figure Paul the Apostle, who was a writer/scribe known for documenting early Christian concerns of faith in his letters, which became extremely important to theological historians in regards to determining early Christian discourse and attempting to create a timeline of early Christianity.

His letters are included the New Testament in thirteen (!) sections called epistles, which are archived forever in various iterations within the Christian Bible.

Now, let’s take a look at the symbolism, using the TFP main illustration of Alpha Trion as featured in the Covenant, and a popular Icon image of Paul the Apostle:

Beard, cloak, book-- Even the pose they are in here is very similar, look at the feet and the way they are both standing. Even the halo of Cybertronian glyphs around Alpha Trion’s head resembles the gold filament of Paul’s halo.

And much like Alpha Trion's questionable ability to write/re-write history and determine events through some kind of cosmically divine power of foresight, the timeline of Paul's letters will likely never be fully verifiable, and of course, there are so many translations and interpretations of these letters along with the rest of the New Testament that while key points remain fairly consistent, there is still no "true" version or exact outline of events or discussions as recorded by Paul-- Primarily because in at least a few cases, Paul's letters are the only allusion to certain events or conversations.

This is extremely similar to how Alpha Trion states outright in the Covenant that he himself doesn't know if what he writes is actually factual anymore, or if he has changed things so many times to try to construct a more favourable narrative of actions and events that reality itself may have been warped by his Quill, either forwards or backwards in time...

You could also argue that Alpha Trion is presented as a God-like figure in TFP (especially when he appears to Optimus in the form of an echoing voice and shimmering spectral figure in a vision caused by what is essentially the equivalent of a holy relic), and Orion Pax would then be comparable to Jesus pre-Crucifixion, with his reformatting into Optimus Prime post-Matrix heavily resembling Jesus in the eyes of his followers post-Resurrection.

The main cast of Autobots in this comparison would then roughly correspond to the Apostles, of whom there were twelve, with Optimus then making Thirteen... And of course, canonically, Optimus is the resurrection of the Thirteenth Prime.

You can also see visual similarities in the depiction of Thirteen in the Covenant; It reminds me heavily of the Divine Mercy image of Jesus:

Both have their right hands raised, their chests emitting a holy/cosmic light.

I'm just saying, it is totally possible to make connections between fictional lore/spiritual figures and real world ones, and TF is loaded with content that can be re-contextualised in this way.

(I also want to point out at this time that it is not my intention to offend anyone with any of this analysis; I am writing from the point of view of someone who grew up with folk spirituality, and I am also a Quaker Attender, just so you are aware of my own personal background. I would love to hear any other interpretations of any spiritual imagery in Transformers media, because there’s a ton of possible ways to read into this stuff!)

In Conclusion: Cast a Hex on Your Boss by Calling Upon the Titans

Just for fun, as someone who has actually done folk magic for my entire life, I've adapted a hex against bad bosses to fit this headcanon. I think this is something that lower class/caste bots would absolutely engage in; It's common in real life as well.

The original I'm basing this off of was actually something I found in one of our old family Bibles before I moved out, and was written in Girard, Pennsylvania sometime between 1920-1930. I believe it was written by a relative of mine who worked either on the farm or on the railways.

Remember that folk magic like this is for and by working class people, so there are no fancy supplies needed; Don't ever buy shit to do magic, you can do it with anything laying around you. No need to spend money.

If you have a shitty boss, please let me know if you hex your boss with this. I always encourage witchcraft, fictional or otherwise.

Here's what you do, if you want to actually try this:

1) Using any old paper that you have lying around, cut it roughly into a square (doesn't need to be perfect.) It doesn't matter what type of paper it is.

2) Grab any pen you like, it can be any type of pen, any type of ink.

3) Draw a square outline on the paper, making a border on the page. This can be big or small as you like, and you can decorate it if you want; Just leave enough space to write inside the square.

4) Fold this paper into a square, any way you'd like as long as it's a square, and take this paper while it's still blank to work in your pocket.

Carry the paper with you for at least one full day at work. If you can, place it in a chest pocket or a pocket where the paper will be fairly close to your body.

It doesn't matter if the paper gets dirty or smudged or torn; In fact, that's even better.

(Some people who do variations of this spell in real life even use the paper to wipe dirt off their hands etc. throughout the day, to really get the energy of a work day settled into the paper. As long as it can still be written on, you can do this if you'd like.)

5) At the end of the work day, take the paper out, and write the following:

Where I have put [X], the word "Lord" was in the original version of this hex which was in my family Bible, but to contextualise it within the fictional headcanon lore here, you can replace this with the word "Titan". (Or you can replace it with anything else that may be appropriate as well, if you would like to actually use this hex!)

"Give us pay for our work, or the poor will plea to the [X] against you, and you will be struck down, cast down.

If you do not give to those who give to you, you will be cursed coming in, and going out.

Just as the [X] can raise you up and lead you to prosper, so too can the [X] turn away from you, and you will be left to have your walls destroyed, your fortress ruined.

Us servants will rejoice, but you will cry out in anguish, you will be put to shame.

Without the toilers, the land is made desolate, the haunt of jackals.

[X], turn your gaze to us, we labourers of all kinds, see our tears and our sweat.

Lay curses upon those who use their hands to hold us down; Kept below water, our tears lost in the flood.

Raise the waters, and surge the shores of their ill-owned kingdom; Bring forth to their memory that the [X] stewards the land, and that all among the land are equal in spirit.

The [X] will cast fury upon the unrighteous and conniving, cast rage and stand among us mightily, each motion casting winds against the oppressor who weakens like fractured stone under the onslaught of rain.

The [X] will make a storm from our anguish, which brings us higher, raises us from desolation. Our tears, become the rain that withers the false tower looming high above us.

Our hands will raise from our tools and duties, and offer high praise to the [X], who guards the disparaged and lowly, who enacts justice against those who have done wrong against us.

Let us be brought high, and those who revel in our struggle, may they be cast down."

6) You may flip the paper over once the ink is dry, and on the back, put three Xs in the upper corners of the paper. You may also add three more XXXs to the centre of the paper, where the crease in the paper is from folding it.

7) Re-fold the paper, and put it in the bottom of your right shoe. If this is too uncomfortable, carry it in any pocket on your right side.

You can also place it in your wallet for safe keeping, as your wallet contains money and possibly a work ID or something similar, which are all tied to work and working.

And there you have it! Fuck shitty bosses, both fictional ones and real ones. Join a union, do some witchcraft.

This post was long as always, but I hope it's interesting to someone out there! <3 Thank you to anyone who actually reads through all of this! <3

#megatron #transformers #tfp #transformers prime #alpha trion #transformers meta #transformers analysis #long post #idw transformers #idw 1 #miner megatron #young megatron #maccadam #tw religion #working class history #witchcraft #spellcasting #hexing #solus prime

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grrrenadine · 3 years

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Shadow & Bone and Russian Culture

Due to the (unexpected) popularity of my post on Russian naming conventions in Shadow and Bone, I’ve decided to write another post giving some historical/cultural context to the Grishaverse. Specifically, I’m going to talk about keftas, kvas, oprichniki, the tsar-vs-king dichotomy, and Russian calligraphy practices.

Again, this is merely for educational purposes. I just think it’s cool to learn about other cultures! (Quick note: I am Russian, but I’m not a historian by trade, so the text below is mostly surface-level stuff — do correct me if I make fumbles).

1. Kefta. Okay, so the Russian language has these two similar-sounding clothing items (both originate from the same Turkic word):

kofta — this used to just mean “cardigan”, but today it’s an umbrella term for all light long-sleeved clothes except sweaters, jackets and button-down shirts.

Here’s a random Google search for koftas for sale:

kaftan — a type of outer garment (of West/Southwest Asian origin) similar to either a robe or a long suit, anywhere from mid-thigh to floor-length. Styles vary from culture to culture, but it’s generally worn as an overcoat. Still in everyday use in some Asian countries (but not in Russia, where it’s considered a historical clothing item).

Here are some Ivan Bilibin illustrations feat. kaftans:

Here’s Alexander Lemtov (Dan Stevens) rocking a snazzy kaftan-like coat in Eurovision Song Contest: The Story of Fire Saga:

And here’s Oberyn Martell (Pedro Pascal) looking regal in a kaftan on Game of Thrones:

2. Kvas. Not an alcoholic drink! Yes, it’s fermented, but the alcohol content is at around 0.5–1%. This is soy sauce levels of spirits, and kvas is legally classified as non-alcoholic (meaning it can be sold 24/7 and is available to minors). It tastes kinda like kombucha and people drink it as a healthier alternative to soda. It’s also used as an ingredient in a soup called okroshka. I should note that in like ~10th century kvas was indeed a stronger drink and you could get drunk off it.

If you’re writing Slavic-inspired fantasy and you want your characters to get wasted on something other than vodka, here are a few cooler options:

braga — 3–8%, normally sweet, very old-time-y.

zubrowka (aka bison grass liquor) — 40%, herbal vodka liquor. Illegal in the States due to ATF regulations, so you can only buy an ersatz version.

samogon — the Russian word for moonshine.

3. Oprichniki (“outside men”, “aside men”). This was a type of bodyguard corps that existed for a super short period in Russian history during Ivan the Terrible’s reign of terror (16th cent.), and then thankfully never existed again. They were infamous for a “rape, pillage, kill” mentality, cruel public executions, and thinking themselves above the law.

In true Nazgûl fashion, they rode only black stallions. Popular iconography also normally depicts them with brooms and dog heads attached to saddles (the dog heads are not a verified historical fact, but they do make for a pretty striking image). In short, this is a very dark, grim figure — think of a cross between the Spanish Inquisition (there was a religious component to their doctrine) and the SS.

From the 19th century onward, the word has been used metaphorically to mean “government henchmen who enforce excessively repressive measures”. NOT a compliment.

As a bonus, here’s the dog head + broom icon on the covers of Vladimir Sorokin’s The Day of the Oprichnik:

4. Tsar vs king. Olden day Russia consisted of a bazillion duchies, each with its own ruler, known as knyaz (“duke”, “chieftain”, “prince” — translations vary). By the 15th century political power was centralized in the Duchy of Moscow, and Moscow knyaz Ivan III (granddad to Ivan the Terrible) started calling himself tsar, because it sounded cooler. Come 18th century, Peter the Great thought the title “tsar” wasn’t cool enough and became emperor instead. Since then, the rulers of Russia were called emperors; however, “tsar” remained part of the full title and was also used in less formal settings.

Russian has a separate word for king (”korol”), but it’s only used towards monarchs outside of Russia. Here’s the king-vs-tsar dichotomy:

Russian monarchs are called tsars (NEVER kings), and prior to being an Empire, Russia was a tsardom (NOT a kingdom);

in Russian, ancient and/or Biblical kings are also called tsars (”tsar Solomon”, not “King Solomon”);

the word tsar is used metaphorically, e.g. “tsar of the hill”, “tsar of the animals”.

foreign monarchs (e.g. European royals) are kings.

TLDR: king -> kingdom, tsar -> tsardom. It’s an either/or situation.

5. Vyaz. A type of decorative lettering/calligraphy consisting of elongated interlocking letters, historically used for book and chapter titles. The word “vyaz” comes from the verb “vyazat”, meaning “to knit”, so this is basically “knitting with letters”. And much like knitting, it’s meant to form an unbroken ornament, i.e. without spaces between words and ideally without spaces between letters, too.

This style is super old-time-y and was out of use/fashion in the Russian Empire due to low readability.

That’s presumably what Shadow and Bone was trying to go for with this:

It looks nice, but real vyaz normally has tighter interlocking (done either via small letters or decorative elements) in order to eliminate awkward empty spaces, which here are all over the place. For comparison, here’s a real-life historical example, from Acts and Epistles of the Apostles (the first known book to be published in Russian):

Nowadays, vyaz is gaining popularity in the Russian lettering/calligraphy community, because a) it’s pretty culturally specific and b) it looks amazing. Here’s a modern-day example by Andrey Martynov — note the tiny E’s and O’s used for a tighter fit between letters:

And another example, by Vlada Ruzhitskaya — this one relies more on decorative plant-like elements for interlocking:

That’s all for today! I hope you enjoyed this and learned something new.

#russia #shadow and bone #sab #leign bardugo #oprichniki #fire saga #dan stevens #game of thrones #oberyn martell #vyaz #pedro pascal #grishaverse #grisha trilogy #text

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stupid-damn-harp · 3 years

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Notes for “Rural Boys Watch the Apocalypse”

“Your hand’s in mine”

This poem doesn’t explicitly state the relationship between the two boys, and this adds to it. The two characters could be in a romantic relationship, and this choice comes with a variety of implications given the traditional christian liturgy that’s repeated throughout the poem. If this is the end of the world, where will these two gay boys end up? Are they thinking about their afterlife? Are they wondering if they can stay together? Whether they’ll be with their family? There’s so many questions that these boys might be thinking of if they’re in this sort of relationship. They could also just be very close neighbors. Later in the poem he specifies his “doomsday neighbors,” which might be a sign that the other boy and his family might be the other neighbors, or it might have just been explaining the neighbor’s behavior. Another option could be that they’re best friends that are so comfortable with each other that holding hands feels comforting, but not completely natural because the narrator thought it was important to point it out.

“waters turnin' to blood”

The two boys obviously share the same or similar religious views, and are probably at least somewhat learned or devout in their faith. I grew up reading the scriptures and I can’t say off the top of my head what a biblical apocalypse looks like - but this boy can, and relates it to the other boy, expecting him to also understand.

“But there are only the fallin’ stars”

I’m struck that the “only” thing is the falling stars. It’s almost as if he’s saying that the rest of the world has already ended, already vanished from his view and his mind. All he can see is the stars falling, and it doesn’t matter anymore if the rest of the world or the people around him still exist. He’s somehow writing himself and the other boy off as unimportant in the face of this global catastrophe. This line also stands outside of any stanza, forcing us to pay attention to the entire phrase and inviting a degree of separation from the stanzas before and after. There are only the falling stars, and that’s important. More important than what this boy thought would happen, more important than telling where the initial warning came from. The present events hold more weight.

"'Least the weather channel warned us about it,"

I wonder why the weather channel is the one that predicted this apocalypse? He mentions falling stars, which might be under their jurisdiction, but I feel like higher-up governmental agencies would be in charge of announcing and predicting the literal end of the world.

“are loadin' the back”

If the stars are falling, and this is the end of the world, where do these neighbors think they’re going? Where do they think that they’ll be safe?

“under large whitewashed crosses”

This line is especially striking given the religious imagery throughout the entire poem. Jesus was a middle eastern Jewish man, and that’s something that many Christians in America conveniently forget. Many people in this religion spread around views that those with darker skin are children of ham (as we see in the Poisonwood Bible) or suggest that the native american people are really the descendants of the Lamanites, so their darker skin was a curse from God. These crosses that the neighbors are taking with them embody all of these harmful beliefs. The religion itself is whitewashed. The crosses are described as large, and I’m having trouble modulating that size within my own thoughts. On one hand, they have to be small enough to fit within the back of a pickup truck. But, are these crosses large as in “human sized and could be used for their original purpose”? Large as in “larger than handheld so they seem giant, but they’re best suited for yard decorations”? Either way, I’m taking it as a symbol of how contemporary christians take up the most space in religious discussions in America and quite often interpret anything different from their blatantly obvious beliefs as an attack on their faith. Think Boomers yelling about the “war on christmas” type. These crosses are not only whitewashed but they’re large too, visibly screaming to anyone looking in their direction that the drivers of the truck belong to the Christian faith and that they’re going to be confrontational about it. Everything else is stacked under the crosses, giving them the most significance and the most visibility.

“I wanna see ‘em”

Honestly, this line slightly confused me. These women seem quite knowledgeable about the events foretold in the bible. But it’s also stated in the bible that human beings never see angels or God’s true form because we wouldn’t be able to handle it. Surely they must know that? Do they think that these rules will be lifted simply because the world is ending? Are they hoping to see these wonders even though it would have untold consequences on her own mortal form? Don’t get me wrong, I would also love to see an angel in their full and confusing glory, but I don’t have enough of a death wish to actually follow through with that.

“their calloused hands”

Interesting imagery here. Typically angels are described using delicate and ethereal words, or sometimes words that just remind us that angels are spirits and don’t have physical bodies. But the word “calloused.” Calluses imply hard work. Calluses mean rough hands, dirty feet, and tough love. Calluses mean a physical body that is growing stronger. There’s nothing delicate about calluses. There’s nothing inherently holy about calluses. The working class has calluses, and the so-called “perfect” bodies of models and influencersnever have calluses. But here these heavenly beings are, rough hands and all. Perhaps he’s envisioning someone he knows as an angel, and thus opted for the more human-feeling approach. Perhaps he’s hoping that the people of earth are fighting to stay here, fighting to continue living, and the mere act of carrying these writhing and fiery people causes so much work for the angels that they develop these human characteristics of calluses. Perhaps he’s hoping that he’ll become an angel over some darker fate. I’m not sure what implications were intended with this line, but it feels beautiful and wholly human to me, and I love it for that.

“stupid damn harp”

This is the first of two instances where the narrator uses the phrase “stupid dumb” to describe something of the archangel Gabriel’s. Both times he isn’t describing Gabriel himself, just things that he possesses in traditional stories. This could be a nervous boy making jokes in an unsure time as a coping mechanism, but it also could be the author showing his own disillusionment with the traditional christian stories and traditions.

Additionally, the combination of “stupid” and “damn” here is pretty interesting. In Christian mythology, any deity in heaven (e.g. God, angels, Jesus, etc) possesses all the knowledge in the universe. This boy referring to the archangel’s belongings as “stupid” doesn’t reflect this. It almost feels like he wants to criticize the angel himself but he knows there might be consequences, so he settles for calling his iconic harp and tunic the words he wants to call the angel himself. He’s also using the word “damn,” which in biblical contexts typically has hellish connotations. If someone is damned, then they’ve been condemned to hell. The archangel Gabriel is the literal antithesis of that idea, so it’s interesting to see this word applied to anything involving him at all.

“moanin’ like a sinner in hell”

This comparison continues the interesting dichotomy between heaven/hell that we find throughout the poem. The doomsday neighbors’ truck not only holds large whitewashed crosses, but also sounds like someone suffering in hell. Weirdly enough, it seems to give us a view at the sort of Christians that think they’re doing God’s work (holding the whitewashed crosses), but once they get started towards their destination, it becomes more and more obvious that they’re not being entirely truthful (sounding like a sinner in hell).

I’m also struck by the mildness and neutrality in this sentence. Usually when someone’s talking about those in hell, the verb used is “screaming,” not “moaning.” Is this wishful thinking on the narrator’s part, or just a description of the truck’s engine using terminology he already knows? The narrator doesn’t seem to be passing judgement with this comparison either, it comes across as an observation rather than a condemnation of the neighbors’ actions. His family chose not to leave, their family is leaving right now, and those two actions aren’t compared or judged here.

This poem was chosen for the anthology because of the twisted biblical themes tempered by a slight homoerotic vibe. From the beginning of the Abrahamic religions to today, LGBt+ individuals have been left out of religious contexts at best and damned to hell at worst. Given the author’s experience as a gay trans man, I’m reading the narrator and the other “rural boy” as lovers. The poem contains many instances where the narrator invokes sacred and profane imagery in reference to the same objects or beings, and gives a new sort of “hot take’ on the biblical apocalypse - contributing perfectly to the theme of altered religion.

Bibliographical Information:

This poem was posted on Tumblr, and the original source is reblogged below.

#boykeats #rural boys watch the apocalypse #poetry analysis

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nomadicism · 4 years

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Now that She Ra is over, what are your thoughts on it? What about that Catradora kiss?

Hi Anon! Thank you for the Ask!

ヽ(*⌒∇⌒*)ﾉ Where to start?

I have so many thoughts on the show, and I’ve had so many thoughts since season 1. I’ve not written much of anything about She-Ra because I keep coming back to this problem of ‘where to start,’ or how to structure my thoughts beyond a +1000 item list. I can’t even pick one or two thoughts to dive into, because they all end up connecting to everything else —> honestly, that’s the mark of a tight narrative, even the big pieces that can fully stand on their own are still leading through to another piece. I fail at every attempt to write something brief.

Section I: Short answer first.

I have a very short and subjective list of media where I not only love (for different reasons) nearly every character (main, secondary, background), but where I also feel that their individual places or moments or arcs concluded in a way that felt right from start to finish. It’s a short list of media where connections and conflict between characters never felt forced, out-of-place, out-of-context, or done for shock value. She-Ra and the Princesses of Power makes that very short and subjective list.

It’s not often that a story hits all the right notes with me, and it’s much more often that a story starts off strong like that, and then turns me off ½-⅔ of the way through. I’ve quit video games during the final boss fight because the story lost me in the lead-up and I wasn’t going to waste 10-20 minutes of my time for something that turned out to be ‘meh’. It ain’t got to be deep, or anything either.

I really loved the voice acting. Everyone is great. A post for another time.

I love the aesthetics, which I wasn’t sure of at first teasers, but won me over in less than 3 minutes of the first episode (season 1) because I love bright pastels, the character designs are fun (can I still gush over variety of body types? YES), so many opportunities to explore stylish takes on the characters, and those Moebius-inspired scenery/background designs are a special interest delight. Season 5 delivered a visual ‘end game’ for the aesthetics in many ways, Section III further down will get into that a bit.

Section II: “What about that Catradora kiss?”

I gotta preface this with, shipping is not my go-to for how I enjoy creative works. It’s not a hobby for me. Sure there’s a few I dig more than others, but I’m otherwise agnostic about ships, unless there is a really bad story-fit (and that’s usually a subjective thing), or involves tropes that are a deal-breaker for me (and those typically relate a lot to the story fit).

With that said, I’m really happy to see Catradora be pulled off so brilliantly, and I think the kiss is a bold and beautiful big deal in a way that might not be obvious when considered in a vacuum. I see it as passionate and heart-felt, but also, it’s achieving(?) a relatable outcome (for me at least) that’s hard to describe. It’s an outcome yielded by a story in which two women—a hero and a villain—are divided and fight bitterly and then reconcile through love, while fighting a purity cult whose founder-prophet-god-king forces subservience through a conversion designed to strip someone of their identity (e.g. names they’ve chosen for themselves), memories-and-motivations, and love for others.

Despite these conversions, love still remains, it can’t just be baptized or therapy-ed away. Controlling puritans and authoritarians wielding religion or peace-panaceas as a weapon have been the villains in the lives of countless women and LGBTQIA people for a very long time. So yeah, I’ve got some feels about that. The last time I felt anything similarly relatable, or as strongly, was the Utena and Anthy relationship in Revolutionary Girl Utena (and really, their kiss during the surreal sequence at the end of the film adaptation).

Section III: Thoughts on Cult Aesthetics and Clones (the rough cut)

(1) In the future scenes at the end, Adora’s white dress with gold tiara and accents have this kind of goddess-like or Pallas Athena feel to it, which is a great mirror of the design choices for the god-like Horde Prime, his Purity Space Cult, mechanics/ship, and flagship interior scenery. Not saying that was the intention, but that’s how it came across to me.

Of course, those colors would be used because She-Ra already wears white and gold with a bit of red accent, which complement how the princesses are bright and colorful (pastels and jewel tones). The bold and bright colors helps signify that Etheria is full of life. Etheria is verdant and magical, and that sets up a contrast to the Fright Zone and the darker colors found in Horde characters (Hordak, Shadow Weaver, Scorpia, Catra, Entrapta, etc).

So the first kind of contrast was with the Fright Zone standing out as a poisoned/toxic against the bright, lively colors of Etheria and the princesses. Season 5 introduces another take on that contrast as Horde Prime is the opposite, or antithesis of Etheria’s colorful life. He’s like anti-life with his shades of light-and-dark grays on white, and only glow-green as an accent. In some cultures and religious traditions, white is associated with purity, and in others it is associated with death.

When Horde Prime ‘purifies’ Hordak for the sins of individuality and emotion (emotion for others, for his own sake), Hordak is drained of the colors he chose for himself during exile. In addition to being a contrast to Horde Prime (and informed by the 80s cartoon design), Hordak’s dark blue (or blue-black) and red color palette reflects the traditional use of red as a color for evil (especially vampirism) from back when diabolism was a stand-in for ‘the Devil’ in many forms of visual media (comics, live-action, animation, etc). In place of diabolic red, Horde Prime has toxic glow-green.

I absolutely love the use of the glow-green accents. Color trends for villains and significations of evil come and go, and I’m glad to see the color green be used again, and used so well. The last time I saw that shade of glow-green used so well was in Sleeping Beauty (re: Maleficent’s magic and the orb on her staff) and as the Loc-Nar in Heavy Metal. In both films, there are connotations of evil as a poisonous and corrupting influence. Green, in the context of evil, almost always signifies poison (and sometimes envy). I also like that the glow-green color is used in ways that aren’t immediately saying ‘this is evil’, such as the green baptismal waters and flames from the purification scene, or the green amniotic protein fluid. The language of piety and trappings of the sacred can cloak a sinister purpose.

I don’t know if any of that was intentional, but Horde Prime feels like the perfect synergy of purity and death (which has additional connotations, but that’s a very personal interpretation).

(2) Horde Prime immediately gave me subtle cult vibes in his first cameo (Season 3), and the follow-through on that was perfect and exactly what I was hoping to see. The background music throughout the scenes aboard the flagship fits well (love the soundtrack), and has the quality of Ecstatic Experience without pulling directly from any specific religion. Horde Prime’s dialogue is a delightful bit of narcissism veiled with the language of piety.

A purity cult comprised of clone-brother-worshippers of the cult’s founder-prophet-god-king reinforces that narcissism and has all the fun-dark feels of shiny-techno-future-dystopias. It is also an interesting use of clones, especially in a story format that usually never has the time to really dive into the complexities of cloning. This is the sort of thing that you’d be more likely to see in a one-off episode of Star Trek: The Next Generation, rather than the basis for a greater scope villain, or multi-season nemesis. (and yes, Star Trek: TNG had an interesting clone episode)

Clones in science-fiction tend to fall into just a few tropes, and I generally dislike seeing clones show up in a story because the execution nearly always feels sloppy (in small ways or big ways). I did not get that feeling from She-Ra, where, the clones occupy the “cog in the machine” trope, but it is not their existence as clones that make them that way, it is the Will of Horde Prime that does. They are simultaneously expendable and sacred in their unity. It’s a nice flip on “stronger by working together” that Adora and the others have to learn (and struggle) to do.

It seems like, despite their religious programming, the clones have a little bit of their own personalities until Horde Prime ‘inhabits’ them to exert his Will. I’m trying not to read too much into it, b/c what comes across as ‘inhabits’ to me (especially with the religious/cult context), was probably meant more literal like described in the dialogue as a hive-mind control kind of thing. The first time it happens—to post-wipe/death Hordak—felt to me like a possession scene from The Exorcist, but without the kind of horror visuals that would scare both adults and children. The quick-and-subtle amount of body contortion and sound is still gross and creepy (because it should be), but it also reminds me of Ecstatic Experience in the form of speaking in tongues, or snake handling, or being a medium for a spirit. Again, I’m not saying any of that is intentional, but that’s how I see it.

(3) Finally, there is Entrapta, Hordak, and Wrong Hordak. Clones rarely get to be ‘humanized’ through friendship or romance arcs. I can think of a dozen or more robots that get to be humanized in that way, but can’t recall any clones that have (excluding doomed clones whose friendship/romance only existed for the sake of selling the tragedy of their death). Hordak gets death, renewal, and romance in a way that worked really well, and the totality of it is unique. I was a bit surprised that they could work in another clone—and I love Wrong Hordak—who pulls triple-duty as (1) comedy; (2) relevant to moving various pieces of the story along; and (3) more humanizing of the clones, which, again rarely happens as most stories take the easy low road when it comes to clones.

For Entrapta’s part, she’s never put in the position of giving up who she is (‘weird’ by many standards) for a romance. Her passion for technology is both an amusing double entendre at times, and integral to who she is. A romance for Entrapta does not replace her passion for technology, she can have both. Dating myself but, I came up in a time where most media (for children or adults) would rob a woman of her agency or passions during the resolution of a romance arc. Maybe times have changed, but it’s still nice to see none of that nonsense happening here.

#catradora #entrapdak #spop #spop meta #spop asks #ask me anything #spop s5 spoilers

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thesorceryman · 3 years

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Possession is defined as ‘‘the belief that an individual has been entered by an alien spirit or other Para human force, which then controls that person and alters his action and identity. The word Jinn in Arabic (Alujonnu in Yoruba "borrowed from Arabic word JINN") refers to something that is (concealed and hidden from the human eyes ) in Al-Qaamoos Al’muheet ( which is the biggest Arabic dictionary of all times ) said this about the word ” JINN ” { Jannahu al-layla } which means ( the night covered him ) ( or concealed him) so this word simply means some being who is Hidden from the normal human eye. JINNS (demons or devils) are unseen creatures that are believed to exist in all major religions and have the power to possess humans and cause them harm. Jinn possession can manifest with a range of bizarre behaviors and unusual movements which could be interpreted as several different psychotic, non-psychotic mental disorders as well as feelings of the implant by foreign bodies or aliens. They do, common with humans, such as they also have the ability to, however, possess some characteristics in the ability to think and reflect. Similarly, choose between the path of good and the path of evil in the same manner as humans.

These are conscious beings, which are invisible, among the ordinary people they are known as ‘fairy’, ‘giant’, ‘genie’, ‘ghost’, ‘JINN’, ‘elf’, ‘aliens’ and various other names are given to them depending on the image they display. The people think that they are the SPIRITS of the dead people, so they try to establish contacts with them by calling them. Last but not least, these conscious beings introduce themselves as ’BEINGS FROM OUTER SPACE’ to those people whose level of knowledge is insufficient to be able to buy their stories. The JINN takes its existence, its liveliness, and its ‘self’ conscious from the absolute ‘SPIRIT’. With regards to the perfection it possesses within the consciousness, it is something that comes after the ‘HUMAN BEING’ in the whole universe. It is fully aware of its own consciousness only after it can enfold itself in the periphery (the body of light). This, in a way, can be considered as the birth of the JINNS concerning their structures.

Their death in the absolute sense takes place right at the moment of the doomed event, just like human beings. Their death in the simplest sense (i.e. the kind of death we know in general) takes place whenever their periphery (body of light) gets isolated from them at the end of their planned life span. The JINNS can understand the death of each other simply by finding out the loss of another jinni from their group. Even though their lifetimes are as long as the humans in reality, due to their structure and some properties they possess, this period could be as high as the age of 700-1000 when compared with us. In actual fact, when their life span of 60-70 years concerning their own unit of time is compared with our unit of time, we can see that it amounts to a life span of nearly 1000 years. Due to their structural behaviour, they also possess quite sophisticated potentials and some of them are even more superior to humans in terms of their conscious level. However, it is known for sure that the superior human being is much more superior to the most superior JINN. Concerning their character, they are weaker than humans. They are more inclined to display such behaviours, which can be considered as negative. In general, they deal with such activities. Despite this fact, there are also good ones among them as well as the ones who are more religious and even ones who are saints although this is very rare.

Their most significant characteristics and pleasure is to manipulate the weak points of the people, make individuals depend on them and make them do what they want, make them serve as well as worship them as if they were their servants.

So what are the ” Elemental Spirits “ ?

Elementals spirits are what some call the Nature Spirits or Devas or the Faeries . this type of Spirits have only one element to their nature usually Air, Fire, Water and Earth , so Djinns are part of the Fire Spirits.

Yes, the Spirits of the Four Elements are divided into four categories, earth, air, fire, and water. Let us look at each of them in turn.

1. EARTH: Earth spirits, that is the beings, which relate to rocks, stones, minerals, precious gems, hills, and mountains are traditionally called in English ( Gnomes ). All aspects of the solid physical structure of the planet come under their domain. Although they can be found within rocks, they also have the freedom to move around but generally stay close to the ground. They are a) Gnomes b) Kobolds c) giants d) mountain spirits, they are short about 1 to 2 feet tall and thy look old with full beard those are the Gnomes or the Ghulz, the other type are bigger and bit taller, most of them live underground, under the trees or on hilltops.

2. WATER: Water spirits are connected to all liquids, but their presence can be felt in a much more powerful way by streams, rivers, lakes, and, of course, the sea. They are traditionally known as Undines, they have males and females. but their females are shining as if wet, is female, nude and without wings, the exquisite limbs gleam through the white auric flow, the arms are particularly long and beautiful, and she waves them gracefully in her flight. She is about four feet in height and her general coloring is silvery-white, with gold stars around the head.

3. AIR: The spirits of the air are connected to all gaseous substances but like water, beings are best sensed in winds and breezes. Because air moves so quickly they can be difficult to pin down. They are known as Sylphs in tradition although the perception of a ‘fairy’ with tiny wings that can fly is a close approximation to how they appear to children.

These live in the element air and are like light in the atmosphere. Sensitive to the movement of the atmosphere, they have a sleepy consciousness. Their task is to transfer light to the plants. The stream of air caused by a flying bird creates a sound they can hear. They like birds flying through the air. Sylphs are connected to movement in space, like modeling and directing the wind. Elves (or fairies) are more connected to the expansion of life in their area.

4. FIRE: (these are what most people call the JINN ) Fire spirits can be found in volcanoes in nature but also in any fire, from candle to inferno. They are known as Salamanders or Vulcanii and are the most difficult of all of the elementals to connect with, being said to the only associate with philosophers and adepts of the magical arts.

Possession worldwide is found more commonly in women and marginalized groups and maybe a vehicle through which they can express their complaints in a context in which they can be heard. Spirit possession generally occurs in cultural contexts in which the self is more likely to be fragmented. Whether or not possession is itself seen as pathological is dependent on the cultural context in which it occurs; by no means are all cases of possession seen as signs of illness. Being possessed by demons or evil spirits is one of the oldest ways of accounting for bodily and mental disorders. The idea that spirit possession and mental illness are related has a long historical legacy.

Possessed individuals sometimes exhibit symptoms similar to those associated with mental illnesses such as psychosis, hysteria, mania, Tourette syndrome, epilepsy, schizophrenia, or dissociative identity disorder; this includes involuntary or uncensored behaviour. Since possession is not normative in Western cultures, it is the cultural context that determines the distinction between psychosis and the spiritual. Spirit possession is a culturally specific way of displaying symptoms of psychosis, dissociation, social anxiety, etc., and is a fairly global idiom of distress. That is, whereas a person with psychosis in the West may believe he is being controlled by a computer, a member of a community that beliefs in spirit possession may believe his body to be taken over by a demon.

How does JINN possess people?

1. Weak spiritual protection

2. Hexing and cursing

1. WEAK SPIRITUAL PROTECTION : The JINNS establish their connections especially with nervous women following the time they’ve given birth to a baby or during illnesses accompanied by high fever or during accidents. This is because during those periods, the brain is busy with the extra activity taking place in various parts of the body and therefore the human being simply cannot have control over the brain’s activity in a desired manner. As a result, the JINN takes over the control in the related part of the brain at that particular weak moment by becoming visible

to the person in whatever form he likes and force him/her to do whatever he desires.

Sometimes this act of forcing can take place by the impulses that the JINN sends to the part of the brain that is connected with the faculty of pain centre and making the individual feel that pain. At other times, by triggering the centre of fear, JINN could make the individual even more frightened so that the individual can do whatever they desire. Most probably, what is simply being carried out is that they send out light signals to a certain centre in the individual’s brain and therefore create the desired effect. Whenever the mediums go into a trance, they experience exactly the same situation. This is the reason why they are asked to relax and let themselves loose in the first place. Here, the objective is to decrease the control that the human being has over his

brain. In this way, the JINN desired to be contacted would be able to possess the individual more easily. In such connections, the women particularly say that the JINN becoming visible before their eyes appear as a very handsome man.

The JINNS who establish contacts openly with the women or the young girls usually marry them and have sexual intercourse with them. During these connections, the women see the JINN as a solid object and have a sexual contact with it as if it were a male from the human kind. However, as the JINN do not have a tangible solid physical body, then the following question comes to the minds.

How on earth the JINN who cannot even be transformed into a complete physical object can manage to satisfy a woman belonging to the human race during this connection?. Under such conditions, the JINN stimulate the part of sexuality centre in the brain of the woman involved and cause her to get satisfaction. As a matter of fact, all the scientists who work in the field of physiology know very well that when an electro shock is applied to a certain centre of the brain, it is possible to make that person do whatever you want. In fact, these are just the sort of contacts, which do not only take place between a woman from the human kind and a man from the class of JINNS. There can also be a sexual relation between a woman from the class of JINNS and a man from the humankind as well. Moreover, it is also said that the JINNS have homosexual contacts too. In all of these connections, the point which is usually discovered in common is that a member of the JINN makes a contact with a human being only for the purpose of fulfilling his selfish desires on the human being forcefully. In general, the people who have been forced into such positions do complain about this. These events take place without consent of the individual.

In such cases, especially when there is a connection between a woman from the human kind and a man from the class of JINNS, the woman isolates herself from the world outside and most of the time she wants to stay in a room.

2. HEXING AND CURSING: These are done by individuals who possesed power to manipulate or control JINNS to do whatever they want. In this case, the JINN is sent to forcefully ententer the body of the victim and do as it pleases. The victim will exhibit some of the symptoms listed below.

SYMPTOMS OF POSSESSION

1. Hearing voices

2. Erratic behaviour in one's words, deeds, and movement.

3. Being quick to get angry or weep with no apparent cause

4. Seeing metaphysical objects

5. Irregular menstruation in women

6. Constant headache

7. Frightening nightmares which include seeing various kinds of creatures such as ghosts, or apparitions, seeing oneself falling from a high place, seeing people in strange forms and snakes.

8. Insomnia, anxiety, and fear upon waking.

9. Talking loudly in one's sleep, or moaning and groaning.

10. Having sex in dreams.

All these symptoms still need to be examined by a professional or priest before establishing the fact that truly one is possessed by JINN through reading or divination.

Nowadays, the medical science cannot diagnose these cases and therefore they try to cure the patient by means of applying electro-shock for the sake of the positive science. However, in these cases too, hardly any result can be obtained. At the end of the electro-shock process, there is a disorder and an agitation in the brain cells of the individual causing a state of calmness. This of course does not mean that the person has been cured, it is because of the disturbance that she had due to the shock. Generally, it is seen that the people who have good healing powers can correct such situations by way of prayers, spells and ritual blown upon to the depressed person.

If you're experiencing any of the symptoms above or needs spiritual help, contact me. Follow me on Instagram, Facebook and Twitter @thesorceryman

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ill-will-editions · 4 years

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THE FUNERAL OF SALVATORE RICCIARDI: Celebrating a friend and comrade, while taking over public space again

WU MING

A final farewell to Salvo, to the songs of Su, communists of the capital! "This rebellious city, never tamed by ruins and bombings…"

Of all the measures taken during this emergency, the ban on funeral services is among the most dehumanizing.

In the name of what idea of "life" have these measures been taken? In the prevailing rhetoric of these past few weeks, life has been reduced almost entirely to the survival of the body, to the detriment of any other dimension of it. In this there is a very strong thanatophobic connotation (from the Greek Thanatos, or death), a morbid fear of dying.

Thanatophobia has permeated our society for decades. Already in 1975, the historian Philippe Ariès, in his landmark History of Death in the West, noted that death, in capitalist societies, had been "domesticated", bureaucratized, partly deritualized and separated as much as possible from the living, in order to "spare [...] society the disturbance and too strong emotion" of dying, and maintain the idea that life "is always happy, or at least must always look like it”.

To this end, he continues, it was strategic "to shift the site where we die. We no longer die at home, among family members, we die at the hospital, alone [...] because it has become inconvenient to die at home". Society, he said, must "realize as little as possible that death has occurred". This is why many rituals related to dying are now considered embarrassing and in a phase of disuse.

Even before the state of emergency we are experiencing, the rituality of dying had been reduced to a minimum. That is why we have always been so impressed by the manifestations of its re-emergence. Think of the worldwide success of a film like The Barbarian Invasions by Denys Arcand.

Forty-five years ago, Ariès wrote: "no one has the strength or patience to wait for weeks for a moment [death, Editor's note] that has lost its meaning". And what does the 2003 Canadian film depict if not a group of people waiting for weeks - in a context of conviviality and re-emerging secular rituality - the passing of a friend?

Eight years ago we undertook, together with many others, to set up an environment of conviviality and secular rituality around a dear friend and companion, Stefano Tassinari, in the weeks leading up to his death and in the ceremonies that followed. Much of our questioning on this subject dates back to that time.

If the rituality linked to dying was already reduced to a minimum, the ban on attending the funeral of a loved one had finally annihilated it.

Back on March 25th we shared a beautiful letter from a parish priest from Reggio, Don Paolo Tondelli, who was dismayed at the scenes he had to witness:

"And so I find myself standing in front of the cemetery, with three children of a widowed mother who died alone at the hospital because the present situation does not allow for the assistance of the sick. They cannot enter the cemetery, the measures adopted do not allow it. So they cry: they couldn't say goodbye to their mother when she gave up living, they can't say goodbye to her even now while she is being buried. We stop at the cemetery gate, in the street, I am bitter and angry inside, I have a strong thought: even a dog is not taken to the grave like this. I think we have exaggerated for a moment in applying the rules in this way, we are witnessing a dehumanization of essential moments in the life of every person; as a Christian, as a citizen I cannot remain silent [...] I say to myself: we are trying to defend life, but we are running the risk of not conserving the mystery that is so closely linked to it".

This "mystery" is not the exclusive prerogative of the Christian faith nor of those possessing a religious sensibility, since it does not necessarily coincide with the belief in the immortal soul or anything else, but something that we all ask ourselves, when we ask, 'what does it mean to live?' 'What distinguishes living from merely moving on or simply not dying?

That said, those who are believers and observers have experienced the suspension of ritual ceremonies - including funeral masses - as an attack on their form of life. It is no coincidence that among the examples of clandestine organization that we have heard about these days, there is the catacombal continuation of Christian public life.

We have direct evidence that in many parishes the faithful continued to attend mass, despite the signs on the doors saying they were suspended. One finds the "hard core" of the parishioners in the refectory of the convent, or in the rectory, or in the sacristy and in some cases in the church. Twenty, thirty people, summoned by word of mouth. In particular last Thursday, for the Missa in coena Domini.

The same can be said of funerals. In this case as well we have direct testimonies of priests who officiated small rites, with close family members, without publicity.

In the past few days, we have identified three types of disobedience to some of the stupidest and most inhumane features of the lock-down.

Individual disobedience

The individual gesture is often invisible but occasionally it is showy, as in the case of that runner on the deserted beach of Pescara, hunted by security guards for no reason that has any epidemiological basis. The video went viral, and had the effect of demonstrating the absurdity of certain rules and their obtuse application.

Continuing to run was, objectively and in its outcome, a very effective performance, an action of resistance and "conflictual theatre". Continuing to run distinguishes qualitatively that episode from the many others which offer "only" further evidence of repression. As Luigi Chiarella "Yamunin" wrote, the video brings to mind,

"a passage from Crowds and Power by Elias Canetti on grasping, which is indeed a gesture of the hand but also and above all is 'the decisive act of power where it manifests itself in the most evident way, from the most remote times, among animals and among men'. Later, he adds - and here comes the part pertinent to the episode of the runner - that 'there is nevertheless a second powerful gesture, certainly no less essential even if not so radiant. Sometimes one forgets, under the grandiose impression aroused by grasping, the existence of a parallel and almost equally important action: not letting oneself be grasped". The video [...] reminded me how powerful and liberating it is not to let yourself be caught. Then I don't forget that if you run away you do it to come back with new weapons, but in the meantime you must not let yourself be grabbed."

Clandestine group disobedience

These are the practices of the parishioners who organize themselves to go to mass on the sly, of the family members of a dearly departed person who agree with the parish priest to officiate a funeral rite... but also of the groups who continue in one way or another to hold meetings, of the bands who continue to rehearse, and of the parents who organize themselves together with a teacher to retrieve their children's school books. It's an episode that happened in a city in Emilia, which we recounted a few days ago.

In order to retrieve the books from a first grade school that had been left at school for the last month, a teacher came to the school, took the books out hidden in a shopping cart, and entrusted them to two parents who live near a baker and a convenience store respectively, so that the other parents could go and pick them up with the "cover" of buying groceries, avoiding possible fines. The books were given to the individual parents by lowering them with a rope from a small balcony and stuffed into shopping bags or between loaves of bread, as if they were hand grenades for the Resistance. In this way those children will at least be able to follow the program on the book with the teacher in tele-education, and the parents will be able to have support for the inevitable homeschooling.

After a phase of shock in which unconditional obedience and mutual guilt prevailed, sectors of civil society - and even "interzone" between institutions and civil society - are reorganizing themselves "in hiding". In this reorganization it is implicit that certain restrictions are considered incongruous, irrational, indiscriminately punitive.

Furthermore: at the beginning of the emergency, parental chats were, in general, among the worst hotbeds of panic, culture of suspicion, toxic voice messages, calls for denunciation. The fact that now some of them are also being used to circumvent delusional prohibitions - why shouldn't a teacher be able to retrieve the textbooks left in the classroom? why should a dad or a mom have to resort to subterfuge, self-certification, etc. to retrieve those books? - is yet another proof that the "mood" has changed.

Provocative group disobedience

The performance of the trio from Rimini - a man and two women - who had sex in public places and put the videos online, accompanied with insults hurled at the police, is part of this rarefied case history.

The police have since held a grudge against the case, as exemplified by their official social channels.

The only thing missing from this catalog of disobedience is, of course...

Claimed group disobedience

Here we have in mind visible, and no longer merely clandestine collective disobedience.

For a moment we feared that the fascists would be the first to bring it into play. Forza Nuova attempted to leverage the dismay of believers in the prospect of an Easter “behind closed doors,” and without the Via Crucis. However, when leaflets circulated calling for a procession to St. Peter's Basilica tomorrow (Sunday 4.12), accompanied by mottos such as "In hoc signo vinces" and "Rome will not know an Easter without Christ", they were dismayed to find that it wasn't the Fascists who were behind them. Instead, it was our comrades and friends from Radio Onda Rossa and the Roman liberatory movement who, this morning, in S. Lorenzo, greeted Salvatore Ricciardi with what in effect became the first political demonstration in the streets since the beginning of the emergency.

Salvatore Ricciardi, 80 years old, was a pillar of the Roman antagonist left. A former political prisoner, for many years he was involved in fights inside prisons and against prison conditions. He did so in a number of books and countless broadcasts on Radio Onda Rossa, which yesterday dedicated a moving four-hour live special to him. He continued to do so until even a few days ago, on his blog Contromaelstrom, writing about imprisonment and coronavirus.

Headlines about this morning's events can already be read in the mainstream press. A precise chronicle, accompanied by some valuable remarks, can be heard in this phone call from an editor of Radio Onda Rossa [here]. Among other things, our comrade points out: "here there are rows of people standing in front of the butchers shop for days and days, yet we cannot even bid farewell to the dead? [...] We're in the open air, while in Rome there's not even a requirement to wear a mask and yet many people had masks, and there were only a few people anyway"...Yet the police still threatened to use a water cannon to disperse a funeral ritual. The part of the district where the seditious gathering took place was closed and those present were detained by police.

During this emergency, we’ve seen so many surreal scenes - today, to offer just one example, a helicopter took to the sky, wasting palates of public money, in pursuit of a single citizen walking on a Sicilian beach - and even still, this morning's apex had not yet been reached.

For our part, we say kudos and solidarity to those who run, and are out running great risks to claim their right to live together - in public space that they have always crossed with their bodies and filled with their lives - out of pain and mourning for the loss of Salvo, but also out of happiness for having had him as a friend and companion.

"Because the bodies will return to occupy the streets. Because without the bodies there is no Liberation."

That's what we were writing yesterday, taking up the “Song of el-'Aqila Camp”. We reaffirm our belief that it will happen. And the government fears it too: is it by chance that just today Minister Lamorgese warned against "hotbeds of extremist speech"?

In her telephone interview, the Radio Onda Rossa editor says that the current situation, in essence, could last a year and a half. Those in power would like it to be a year and a half without the possibility of protest. They are prepared to use health regulations to prevent collective protests and struggles. Managing the recession with sub iudice civil rights is ideal for those in power.

It is right to disobey absurd rules

We should point out once again that, whilst keeping a population under house arrest, while prohibiting funerals, and de jure or de facto preventing anyone from taking a breath of fresh air - which is almost a unique phenomenon in the West, since only Spain follows us on this - and while shaming individual conduct like jogging, going out "for no reason", or shopping "too many times"...while this whole little spectacle is going on, Italy remains the European country with the highest COVID-19 mortality rate. Good peace of mind for those who spoke of an "Italian model" to be imitated by other countries.

Who is responsible for such a debacle? It is not a hard question to answer: it was the people who did not establish a medical cordon around Alzano and Nembro in time, because the owner asked them not to; it was those who spread infection in hospitals through an impressive series of negligent decisions; those who turned RSAs and nursing homes into places of mass coronavirus death; and lastly, those who, while all this was happening, diverted public attention toward nonsense and harmless behavior, while pointing the finger at scapegoats. This was blameworthy, even criminal behavior.

Everywhere in the world the coronavirus emergency has presented a golden opportunity to restrict the spaces of freedom, settle accounts with unwelcome social movements, profit from the behavior to which the population is forced, and restructure to the detriment of the weakest.

Italy adds to all this its standard surfeit of irrational ravings. The exceptionality of our "model" of emergency management lies in its complete overturning of scientific logic. For it is one thing to impose - for good (Sweden) or for bad (another country at random) - physical distancing as a necessary measure to reduce the possibility of contagion; it is quite another to lock the population in their homes and prevent them from leaving except for reasons verified by police authorities. The jump from one to the other imposed itself alongside the idea - also unfounded - that one is safe from the virus while "indoors", whereas "outdoors" one is in danger.

Everything we know about this virus tells us exactly the opposite, namely that the chances of contracting it in the open air are lower, and if you keep your distance even almost zero, compared to indoors. On the basis of this self-evidence, the vast majority of countries affected by the pandemic not only did not consider it necessary to prevent people from going out into the open air generally, as they did in France, but in some cases even advised against it.

In Italy, this radius is, at best, two hundred meters from home, but there are municipalities and regions that have reduced it to zero meters. For those who live in the city, such a radius is easily equivalent to half a block of asphalt roads, which are much more crowded than in the open space outside the city, if it could be reached. For those who live in the countryside, however, or in sparsely populated areas, a radius of two hundred meters is equally absurd, since the probability of meeting someone and having to approach them is infinitely lower than in an urban center.

Not only that: we have seen that very few countries have introduced the obligation to justify their presence outdoors by authorizations, certificates, and receipts, even calculating the distance from home using Google Maps. This is also an important step: it means putting citizens at the mercy of law enforcement agencies.

We have recorded cases of hypertensive people, with a medical prescription recommending daily exercise for health reasons, fined €500; or people fined because they were walking with their pregnant partner, to whom the doctor had recommended walking. The list of abuses and idiocies would be long, and one may consult our website for further examples.

Legal uncertainty, the arbitrariness of police forces, the illogical limitation of behavior that presents no danger to anyone, are all essential elements of the police state.

Having to respect an illogical, irrational norm is the exercise of obedience and submission par excellence.

It will never be "too soon" to rebel against such obligations.

It must be done, before it’s too late.

Translated by Ill Will Editions

#Italy #COVID19 #defiance #coronavirus #state of exception

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ourkinfolx · 4 years

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No. 1: Fania

Fania Noel is a woman with plans. And not just the vast, sweeping plans like the dismantling of capitalism and black liberation. She also has smaller, but no less important, plans like brunch with friends, hitting the gym.

“Every week, I put in my calendar the times I need to be efficient,” she explains. “So I put what time I work out, with my friends, my time to watch TV shows, to read. And after, I can give people the link to put obligations.”

The link she’s referring to is her online scheduling system connected to her personal website. It’s one I’ve become well acquainted with after our first two failed attempts to schedule interviews. We had plans to meet in person, in a Parisian Brasserie she’d recommended, but between canceled flights and buses, Skype turned out to be the most practical option. Our disrupted travel was just one in a long list of inconveniences brought on by the virus safety measures. It might even be said that the coronavirus also had plans.

The global pandemic and subsequent slowing of—well, everything comes up a few times in our conversation. Like some of the other activists I’ve talked to, Fania sees a silver lining, an opportunity.

“This might be the only sequence of events in the history of humanity that you have the whole planet living at the same tempo, being in quarantine or locked down or slowed activity,” she says.

“So we all have a lot of time to think about how [society is] fucked up or the weight of our lives in terms of this society. And I think we have to ask if we want to go back to this rushed kind of living. It’s really a game changer.”

I first heard of Fania, a Haitian born afro-feminist, earlier in the year, while talking to a Parisian friend about the need for more black spaces in the city. She angrily described how a few years ago, Fania tried to have an event for black women, only to be met with fierce backlash and derision from not just right-wing groups, but anti-racist and anti-Semitic groups. The event wasn’t actually Fania’s alone; it was an effort by Mwasi Collective, a French afro-feminist group that she’s involved with.

Either way, it was a minor scandal. Hotly debated on French TV and radio. Even Anne Hidalgo, Paris’s mayor, voiced disapproval. Critics claimed the event, called Nyansapo Festival, was racist itself by exclusion because most of the space had been designated for black women only.

Despite all the fuss, the Nyansapo Festival went on as planned. Several years later, following the killing of George Floyd and the international movement that followed, Anne Hidalgo published a tweet ending with the hashtag #BlackLivesMatter. I found it curious, she’s always struck me as more of an #AllLivesMatter type.

I ask Fania if, given the tweet and possible change of heart from the mayor, she thinks her event would be better received in the current climate. She points out that there had been two Nyansapo Festivals since, with little to no media coverage, but seems overall uninterested in rehashing the drama.

“We’re way beyond that now,” she says, shaking her head. She ends it in a way that will be familiar to anyone who’s ever been almost imperceptibly corrected by a black woman, and I quickly move on to the next topic.

It’s not until later, when reading some of her other interviews, that I’m able to fully contextualize our exchange. It’s common for activists, especially those working in or belonging to a culture where their identity makes them a minority, to be asked to view their work through the lens of conditional acceptance of a larger group of oppressors and/or gatekeepers. Asking feminists what men think, asking LGBT how they plan to placate heterosexuals. In her dismissal, Fania resists the line of questioning altogether, and in another interview, she makes the point more succinctly when explaining why she doesn’t believe in the concept of public opinion:

“As an activist, the core ‘public’ is black people and to think about the antagonism and balance of power in terms of our politics rather than its reception. It’s normal in a racist, capitalist, patriarchal society that a political [movement] proposing the abolition of the system is not welcomed.”

One might argue if you’re not pissing anyone off, you’re not doing anything important.

Rolling Stone’s July cover is a painting featuring a dark-skinned black woman, braids pulled into a round bun on her crown. She has George Floyd’s face on her T-shirt and an American flag bandana around her neck. One of her hands is raised in a fist, the other holds the hand of a young black boy next to her. Behind her, a crowd, some with fists also raised, carry signs with phrases like Our Lives Matter and Justice For All Now.

According to Rolling Stone, they tasked the artist, Kadir Nelson, with creating something hopeful and inspirational and he “immediately thought of Eugène Delacroix’s ‘Liberty Leading the People,’ the iconic 1830 painting that depicts a woman leading the French Revolution.”

Regarding his choice to center a black woman in the piece, he explains: “The people who were pushing for those changes were African American women. They are very much at the forefront in spearheading this change, so I thought it was very important for an African American woman to be at the very center of this painting, because they have very much been at the center of this movement.”

During our call, I mention the painting and ask Fania her thoughts on why, so often, we find black women at the forefront of any social justice or human rights movement.

“Women have always organized,” she says simply. “Women work collectively, they run organizations.” She points to the church and organized religion as an example.

“Look at the composition of church. Who’s going to church, who’s going to ask for help from God?”

Anyone who’s spent time in the houses of worship for a patriarchal religion has vivid memories of the very present men in the room. From the booming voices and squared shoulders of the pulpit to the stern, sometimes shaming looks of brothers, uncles, fathers. But the women, often more numerous, run the councils and the choirs. Around the world women pray more, attend church and are generally more religious. And the men?

“In a context of church, it’s really acceptable to ask for help from God. Because it’s God,” Fania says. “But you don’t have a lot of black men, a lot of men in any kind of church.”

That isn’t to say that men, especially black men, are complacent. Fania notes that traditional activism goes against the patriarchy’s narrow view of masculinity.

Activism, she explains, requires one to acknowledge they’ve been a victim of a system before they can demand power. And for a lot of men, that’s not an option.

“They want to be seen as strong,” she says. “As leaders. They want to exert control.”

In short, both black men and women acknowledge the system would have us powerless, but while women organize to collectively dismantle it, men tend to stake out on their own to dominate it.

Black capitalism as resistance isn’t new, and was more prominent during the civil rights movement, which was largely led by men. In 1968, Roy Innis, co-national director for the Congress of Racial Equality (CORE) opined,

“We are past the stage where we can talk seriously of whites acting toward blacks out of moral imperatives.” While CORE’s other director, Floyd McKissick, reasoned,

“If a Black man has no bread in his pocket, the solution to his problem is not integration; it’s to get some bread.”

More recently the dynamics of this played out in real time on Twitter as Telfar, a black, queer-owned fashion label, sent out notifications of a handbag restock only to be immediately descended upon by a group of largely black, male resellers. Telfar describes itself as affordable luxury for everyone, and for many of the black women who buy Telfar, it exists as proof that class and fashion need not be so inextricably linked. But for the men who bulk purchased the bags just to triple the price and resell, these were just more items to wring capital out of on their quest to buy a seat at the table.

Of course, it’s not unreasonable to argue that the purchase of a product, regardless of who makes it, as a path to liberation is still black capitalism. And in another interview, Fania specifically warns against this type of consumption. “Neoliberal Afrofeminism is more focused on representation, making the elite more diverse, and integration. This kind of afrofeminism is very media compatible. Like great Konbini-style videos about hair, lack of shades of makeup, and [other forms of] commodification.” But, she explains, “The goal is a mass movement where our people are involved, not just passively or as consumers.”

But can consumption be divorced from black liberation if it’s such a key aspect in how so many black people organize? I bring up all the calls to “buy black” that happened in the wake of George Floyd. Some of it could be attributed to the cabin-fever induced retail therapy we all engaged in during quarantine. And for those of us who, for whatever reason, were unable to add our bodies to a protest, money seemed like an easy thing to offer. Buy a candle. A tub of shea butter. A tube of lip gloss. But what did it all really accomplish, in retrospect?

“We have to think about solidarity,” Fania explains. “Solidarity is a project. When we say support black-owned business, we still have to think about the goal, the project. So if we support coffee shops, bookshops, hair dressers that have a special place in the community and are open to the community and in conversation with the community, it’s good and it can help. But if it’s just to make some individual black people richer, it’s really limited.”

Black capitalism vs anti-capitalism remains an ongoing debate, but shouldn’t be a distraction. In the end, everyone will contribute how they best see fit and we still share a common goal. Besides, we’ll need all hands on deck to best make use of our current momentum. And that’s something Fania underscores in one of the last points she makes during our conversation:

“Something we have to repeat to people is that these protests: keep doing them. Because you have years and years of organization behind you. People came out against police brutality and a week later we’re talking about how we move towards the abolition of police, how we go towards the abolition of prison. How we move towards the end of capitalism. And this is possible because you have a grassroots organization thinking about the question even when no one else was asking it. So now we have the New York Times and the media asking if these things are possible. But that’s because even when we didn’t have the spotlight, we were working on the questions about the world after. And every day radical organizations, black liberation organizations, are thinking about the world after and the end of this system. And when protests and revolts happen, we can get there and say ‘we have a plan for this.’”

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all-things-are-nothing-to-me · 4 years

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Smashing the Petri Dish: Abbreviated Inquiry Into Abandoning the Concept of Culture

The following are questions I have recently asked myself:

Why abandon culture? There are countless reasons to begin to challenge, seriously realign our relationship with, and perhaps abandon the concept of culture — the historic, contemporary, and projected assemblage of social dynamics and features by which we define ourselves and which collectively frame us as social groupings. Culture contains the all-tofamiliar civilized notions of expectations, projections, customs, taboos, values, morality, and rituals, as well as being anthropocentric in nature, and in general, limited as it defines the human condition of a place, time, and context only in terms of human relationships or how we use other things. The human-animal, unrestrained by such an understanding of reality, and in tune with applicable concerns of connected subsistence and curious play, needs not for culture as something to belong to or to be guided by. Instead, they are what they are, a composition of all they are connected to, yet unique unto themselves. And if relationships are fluid, unbounded by artificial concepts, and based on mutual desire, than what use or need is there for culture, except to define and confine these relationships. It might be proposed then, that our search for liberation may fall outside the parameters of the concept of culture, and in fact, may be in contradiction with its very existence. Culture, whether ethnic, religious, national, tribal, pop, alternative, or counter, acts as a definer rather than minimalizer of the borders within and between ourselves, each other, and the rest of life.

Can we challenge the current basis of our relationships to each other? For many, to abandon culture seems a project too daunting, shocking, and counter to what we may have always believed. But when we talk of undoing the entirety of civilization, are there questions too colossal to ask and material too compact to cut through? To dispute culture itself, and the physicality of its politicized manifestation, society, is to question civilization’s very premise, that we are controlled and manipulated by external forces that have an agenda ultimately incompatible with that of the individual, regardless of their desires (although there may be illusory moments of adaptability). Whether there are direct lines drawn to individuals or groups in power, or the rigid formation of patterns and textures over time, culture controls. It must, or it ceases to exist. Culture can be viewed as the summation of who we are as social beings, or the parameters we live within. Both are unsatisfactory for one attempting an uncivilized and unrestrained existence. If we are to live entirely different, than what seems foundational and what binds all of this (civilization) must be unglued. The imprint must be erased. The structures must be shattered, so as to open up the space for our unimpeded wild selves to roam.

Is there an intrinsic element of cultivation that leads to the formation of rigid socialization? The cultivation of crops and tillage of the earth created a different context in which we dwell then that of the human-animal in a pre-civilized context. With the domination of the land, stratification of society, accumulation of power, creation of economy, and religious mystification of the world, culture takes root as an all-encompassing means of control. To put it simply, when there are things to keep in order, an orderly society is preferable. With this comes the standardization of society, the suggestion of values, the implementation of codes, and the enforcement of regulations, be they physical, intellectual, or spiritual. Overt force is always adjacent (at least the allegation of it), but to convince people they are a part of an abstract grouping, and that it is superior to any other, cultural identity is a much more effective means of control. And, to convince them of their need to view contrary or deviant inclinations of the belief system as an Other, also sets the ground for the defending of culture. The abstraction of unmediated relationships might be where we start to see concepts of culture as necessary. Before (or outside this perspective) what purpose would it serve?

What about the process of domestication is inevitable in culture? Development of humans as individuals and societies in general through education, discipline, and training, seems to require obedience to societal norms, recognized largely as cultural. The goal, as with any other form of domestication, is to obtain a uniform and productive crop or yield in as efficient means as possible. Individuality and fluidity are seen as hazards to be reigned in or plowed under. Possibly, depending on how bumper a crop that season, or how much power the domesticator has accumulated, some unruly weeds are allowed to exist on the periphery, but even they are still largely controlled, if only due to the proximity to the disciplined ones.

Are socialization and control implicit in the perpetuation and acceptance of culture? Culture attempts to express and prescribe meaning to our world. This meaning is typically, and I would argue inevitably, used to obtain and maintain power and control. Culture regularly has both a conservative and progressive character to it. Both securing society and pushing it forward stability and innovation. Traditional cultural values which sustain the contemporary aims of a society’s influence and momentum are often supported while the proposed future for that society is often portrayed as intrinsic trajectories for that culture. The tension between them keeps things moving. At any particular stage of advancement in a civilization, the characteristic features of such a stage are described as its culture. So that what is described as permanent, is never so, and that which is promoted as temporary is often an illusion of change. The bottom line is, the path of a society, and the cultural aspects of it, are quite arbitrary, yet presented as predetermined. To not be acquiescent in this set-up places one, for all practical purposes, outside of cultural reality. But the rejection of culture is certainly not a rejection of social interaction. The isolated human, rarely a healthy, connected, and successfully functioning being (by any standards), is typically the product of extreme alienation and trauma. Anti-social behavior, as a specific description, is relative to the context of the society, but it describes more of a disconnect from the ability to interact then a rejection of that society’s values. One can be positively a social being (and possibly they must be) and still attempt to dismantle that society and its social characteristics, especially if their processes of social interaction are from outside that society. As interaction and relations removed from the alienated and mediated civilized methods tend to be more direct, fluid, and intuitive, without the clunky dominating, and often insincere methods we are instilled with, it seems key to any sort of positive alternative.

Ever notice the “cult” in culture? Socially, there is great pressure, from authoritarianism to tension between “civilians”, to create a mindless following that is pervasive throughout society. There develops an affiliation of accomplices who adopt complete and societal belief systems or faiths. Those who move too close to the margins are regarded and handled as outsiders, which strictly maintains the definitions applied to a culture. In addition, the progressive linearity of cultural enlightenment and refinement through intellectual and aesthetic training occurs at all levels, from fashion to philosophy. Details and motivations of our actions that are obtained, recorded, and remembered through vastly different perceptions and bias perspectives, acquired through a cultural context and individual views, are filtered, averaged, and distilled to create a prevalent, repeated response system.

But what about primitive people and useful traditions? There is probably more from the past that we have carelessly discarded than we have critically shed, especially concerning earth-based peoples from gatherer hunters to horticulturists to pre-technological agriculturists and homesteaders (in my opinion, there is less to appreciate as we move onward in domestication, but from where we are located in history, there is still some value in critically assessing small-scale cultivators for some useful aspects). Examining the dynamics and methods of these various types of groupings for everything from food procurement to social organization (not that they aren’t inevitably linked) will reveal a great diversity between peoples and the strategies and patterns that have developed, and typically, unfortunately, formed into a culture. This investigation can also reveal common threads in how situations, needs, and problems are dealt with, which we can filter through our own unique and communal desires and contexts to apply to our lives, without adopting cultural parameters and definitions. Techniques are valuable, cultural explanations are useless, unless they reveal a relationship between things that can be utilized without socializing.

Life contains some underlying stability of circumstance, yet within it is an infinite and intricate shifting, fracturing, and supporting over time. A never-ending improvisation of reinforcing and interfering, but never repeating. Even the seemingly firmly structured parts are composed of limitless variables. We might be inspired by the way the Kaluli tribe of the Papuan Plateau perceive and interact with the world. For instance, they do not hear singular sounds in the rainforest, but instead an interlocking soundscape they call dulugu ganalan, or “lifting- up-over sounding”; millions of simultaneous sound cycles, starting and ending at different points. People’s voices layer and play off of this reality, as drums, axes, and singing blend together in rhythms and patterns creating an instinctual vocabulary understood by the group.

So what might living outside of culture look like? To start with, it would be free from moral and social frameworks that limit our freedom to explore, experience, and connect. We would still be “bound” by certain biological and geographical limitations, but not those determined by any experts or leaders. Instead we would experience directly these limitations, and along with shared experiences with others, develop our own unique understandings. Collective experience would not fit into any prearranged formation or contain any unified meaning. It would be the infinite intersections of support and divergence that make up the rest of what we call life. Rather than thinking in cultural terms, perhaps we can look at other social animals for inspiration. Flocks, herds, and packs can be contemplated for their manifestations and dynamics of living patterns. Instinctual rather than intellectual in motivation and stable yet flexible in an organic manner, rather than enforced or altered through mechanistic and projected means. Is this not closer to how humans live(d) outside of civilization?

Can we smash the petri dish and abandon the stifling concept of culture for an unobstructed reality? If we are content with the role of microorganisms in a prepared nutrient media or the product of such cultivation, then life as part of a culture is acceptable, even desirable and beneficial. If we are not satisfied as bacteria, segments of tissues, or fungi in a scientist’s test tube or observation dish, then we need to begin to seriously review how we relate to, coordinate, and view ourselves, each other, and the world around us. We can trade the abstraction, symbolic, efficiency, control, and completeness of superimposed culture for the connected, direct, dynamic, openness of unalienated existence.

The choice really is ours.

#A. Morefus #anti civ #communism #anarchism #green anarchy

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trolldomblog · 4 years

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Norse Religious Practices

religious worship is the traditional religious rituals practiced by Norse pagans in Scandinavia in pre-Christian times. Norse religion was a folk religion (as opposed to an organized religion), and its main purpose was the survival and regeneration of society. Therefore, the faith was decentralized and tied to the village and the family, although evidence exists of great national religious festivals. The leaders managed the faith on behalf of society; on a local level, the leader would have been the head of the family, and nationwide, the leader was the king. Pre-Christian Scandinavians had no word for religion in a modern sense. The closest counterpart is the word sidr, meaning custom. This meant that Christianity, during the conversion period, was referred to as nýr sidr (the new custom) while paganism was called forn sidr (ancient custom). The center of gravity of pre-Christian religion lay in religious practice — sacred acts, rituals and worship of the gods.

Norse religion was at no time homogeneous but was a conglomerate of related customs and beliefs. These could be inherited or borrowed, and although the great geographical distances of Scandinavia led to a variety of cultural differences, people understood each other's customs, poetic traditions and myths. Sacrifice (blót) played a huge role in most of the rituals that are known about today, and communal feasting on the meat of sacrificed animals, together with the consumption of beer or mead, played a large role in the calendar feasts. In everyday practice, other foodstuffs like grain are likely to have been used instead. The purpose of these sacrifices was to ensure fertility and growth. However, sudden crises or transitions such as births, weddings and burials could also be the reason. In those times there was a clear distinction between private and public faith, and the rituals were thus tied either to the household and the individual or to the structures of society.

It is not certain to what extent the known myths correspond to the religious beliefs of Scandinavians in pre-Christian times, nor how people acted towards them in everyday life. The Scandinavians did not leave any written sources on their religious practice, and Christian texts on the subject are marked by misunderstandings and negative bias, since the Christians viewed the Nordic beliefs as superstition and devil worship. Some archaeological evidence has been discovered, but this is hard to interpret in isolation from written material.

Worship of the gods

A detail from runestone G 181 in the Swedish Museum of National Antiquities in Stockholm. The three men are interpreted as the Norse gods Odin, Thor, and Freyr.

Recent research suggests that great public festivals involving the population of large regions were not as important as the more local feasts in the life of the individual. Though they were written in a later Christian era, the Icelandic sagas are of great significance as sources to everyday religion. Even when the Christian influence is taken into account, they draw an image of a religion closely tied to the cycle of the year and the social hierarchy of society. In Iceland the local secular leader had the title of gothi, which originally meant priest but in the Middle Ages was a term for a local secular leader.

Ceremonial communal meals in connection with the blót sacrifice are mentioned in several sources and are thus some of the most described rituals. Masked dancers, music, and singing may have been common parts of these feasts.[7] As in other pre-Christian Germanic societies, but in contrast to the later situation under Christianity, there was no class of priests: anyone could perform sacrifices and other faith acts. However, common cultural norms meant that it was normally the person with the highest status and the greatest authority (the head of the family or the leader of the village) who led the rituals. The sources indicate that sacrifices for fertility, a safe journey, a long life, wealth etc. were a natural and fully integrated part of daily life in Scandinavian society, as in almost all other pre-modern societies across the world.

The worship of female powers is likely to have played a greater role than the medieval sources indicate, because those texts were written by men and pay less attention to religious practices in the female sphere.[10] A trace of the importance of goddesses can be found in place-name material that has shown that there are often place names connected to the goddess Freyja near place names connected to the god Freyr.[11] Fertility and divination rituals that women could take part in or lead were also among those which survived the longest after Christianization.

Different types of animals or objects were connected to the worship of different gods; for instance, horses and pigs played a great role in the worship of Freyr. This did not mean that the same animal could not also play a role in the worship of other deities (the horse was also an important part of the Odin faith). One of the most important objects in Norse paganism was the ship. Archaeological sources show that it played a central role in the faith from the petroglyphs and razors of the Bronze Age to the runestones of the Viking Age. Interpretation of the meaning of the ship in connection to the mythological material is only possible for the late period, when it was mainly associated with death and funerals.

Faiths statues and images

Drawing of an archaeological find from Öland, Sweden of a gold-plated depiction of Mjolnir in silver.

Several written sources mention statues of heathen gods. They are mostly described as either anthropomorphic or as wooden staves with a face carved at the top. Ahmad ibn Fadlan writes about such poles in his description of a Scandinavian sacrifice at the Volga. This account has a suggestion of the mythological connection, but it is impossible to decipher it.[16] No such large statues from the Viking Age have been found, only small figures and amulets. This may be because larger statues were deliberately destroyed. After Christianization, the possession of such figures was banned and severely punished. Many accounts of missionaries have the destruction of heathen idols as their climax, symbolizing the triumph of the strong Christian god over the weak, "devilish" native gods. The sagas sometimes mention small figures that can be kept in a purse. Such figures are known from archaeological findings across Scandinavia. They include hammer-shaped jewelry, golden men or figures of gods.

Sources from different periods also suggest that chariots were used in fertility rituals across Scandinavia over a very long period. In his Germania, Tacitus refers to a sacred chariot in the faith of Nerthus. Also, the Dejbjerg chariots from the Roman Iron Age, the Oseberg ship from the Viking age and the medieval tale about Gunnar Helming have survived until today. It is possible that this motif can be traced as far back as the processions of the Bronze Age.

Public faith

Although no details are known, it is possible to form an unclear image of some of the rituals and religious practices through interpretation of the sources that have survived. The sources are heterogeneous since the written accounts are from the late heathen period and written in a Christian context. Thus it is also hard to determine whether a ritual was private or public.[5] The only heathen shrine about which there is detailed information is the great temple at Uppsala in modern Sweden, which was described by the German chronicler Adam of Bremen in a time where central Sweden was the last political center where Norse paganism was practiced in public.

Centers of faith

Further information: Hörgr, Vé (shrine), and Heathen hofs

Reconstruction of the temple in Uppåkra by Sven Rosborn, archaeologist at Fotevikens Museum

Remains of so-called multifunctional centers have been discovered in several places in Scandinavia. Near Tissø, archaeologists have unearthed a complex consisting of, among other things, a central mead hall connected to a fenced area with a smaller building. The hall is likely to have been associated with the great festivals and the fenced area to have contained a hörgr. This complex is similar to others found in Scandinavia.,[19] such as Borg in Lofoten, Uppsala in Uppland, Uppåkra in Scania, Gudme in Funen and Lejre in Zealand. Since the 1970s, discoveries have significantly expanded knowledge about the public faith. The excavations have shown that large buildings were used for both secular and religious purposes from the 600s and into the Viking Age and the Middle Ages. Such structures are likely to have been both religious and political/economic centers. The combination of religious festivals and markets has been common to most cultures through most of history, since a society where travel is difficult and communication limited uses such occasions to get several things done at the same time. Thus, the religious festivals were also the time and place for things, markets and the hearing of court cases. The religious festivals have to be seen in the light of these other activities. In some places the same area was used for these festivals from the Roman Iron Age until the Middle Ages, while in other places different locations were used in succession. Excavations of the complex at Tissø have shown that it grew from the 7th century until the 10th century. The most recent findings are from 1020 to 1030, when the great hall seems to have been dismantled.

Locally there were several kinds of holy places, usually marked by a boundary in the form of either a permanent stone barrier or a temporary fence of branches. Thus, a holy space was created with rules of its own, like a ban on spilling blood on holy soil. The importance of these holy places should be understood in connection to the cosmological ideas people had. It is known that different types of divine forces were tied to different places and that there were different rituals connected to them. In addition to sacred groves, texts mention holy wells and the leaving of offerings at streams, waterfalls, rocks, and trees; these may have been to the landvættir as well as, or rather than, the gods. There is no mention of worship of the jötnar and it is unknown whether there were places sacred to them.

The sources disagree about faiths buildings, so there are varying opinions about their form and nature. However, it seems that for some buildings, sacral use was secondary. The Germanic languages had no words in pre-Christian times that directly corresponded to the Latin templum, the ancestor of the modern word temple. Thus, it has long been a topic for discussion whether there were buildings exclusively meant for religious purposes in pre-Christian Scandinavia. It is most likely that religious buildings were erected in some places, as the words hörgr and hof are found in several place-names. Other sources suggests that the ritual acts were not necessarily limited to religious buildings. Whether "temples" were built is likely to have depended on local custom and economic resources. A hof or a hörgr did not need to be connected to one of the faiths centers.

Other forms of the faith’s buildings were the hall and the vé. Place names containing the word sal (hall) occur in several places and it is possible that this word was used for the multi-functional halls. Earlier scholars often translated sal as barn or stable, which has been shown to be inaccurate. Such a hall is more likely to have been a long house with only one room. This was a prestigious type of building used for feasts and similar social gatherings in the entire Germanic area. In place names the word sal is mostly connected to Odin, which shows a connection with political power. Old place names containing the word sal may thus mean that a religious hall once stood there. Another word for hall, höll, was used to describe another kind of sacral building, not meant for habitation but dedicated to special purposes like holding feasts. In the legend of Beowulf, Heorot is named as such. However, the word höll is not found in place names and is likely to have been borrowed into East Norse from German or English in the late period.

The vé is another kind of holy place and is also the most unambiguous name used for holy places in Scandinavia. The word comes from the Proto-Germanic *wîha, meaning "holy". Originally this word was used for places in nature but over time religious buildings may have been built.

Gamla Uppsala

Adam of Bremen's description of the sacrifices and the religious center in Uppsala is the best known account of pre-Christian rituals in Sweden.[34] There is general agreement that Gamla Uppsala was one of the last strongholds of heathen religion in central Sweden and that the religious center there was still of great importance when Adam of Bremen wrote his account.[35] Adam describes the temple as being gilded everywhere and containing statues of the three most important gods. The most important was Thor, who was placed in the middle, with Odin at one side and Fricco (presumably Freyr) at the other. He tells that Thor reigned in the skies where he ruled rain, wind and thunder, and that he provided good weather for the crops. In his hand he held a scepter. Odin was the god of war and courage, his name meant "the furious" and he was depicted as a warrior. Fricco, on the other hand, was the god for peace and physical satisfaction, and was thus depicted with a huge phallus. Each god had his own priests and people sacrificed to the gods whose help they needed: Thor was called upon in times of famine and disease, Odin was called upon to gain victory and Fricco was called upon for fertile marriages.

According to Adam, the temple at Uppsala was the center for the national worship of the gods, and every nine years a great festival was held there where the attendance of all inhabitants of the Swedish provinces was required, including Christians. At these festivals men and male animals were sacrificed by hanging. Adam recounts from Christian eyewitness accounts that up to 72 corpses could be hanging in the trees next to the temple during these sacrifices. He uses the Latin term triclinium, meaning banquet hall, for the central religious building and says that it was used for libations. In Roman culture such a building was not considered a temple proper, but it had a function similar to that of Heorot in the legend of Beowulf. For comparison the Iron Age hall at Berg in Lofoten had benches along three of the walls just like the Roman triclinium.

In recent Strahinja, remains of a large building have been found in Uppsala. It was 100m long and was in use from 600 to 800. It was built on an artificial plateau near the burial mounds from the Germanic Iron Age and was presumably a residence connected to the royal power, which was established in the area during that period. Remains of a smaller building have been found below this house and the place is likely to have been in use as a religious center for very long time. The memory of the hall (sal) remains in the name Uppsala. The building was surrounded by a fence which could not have had any defensive function but could have marked the royal or sacral area. Around 900 the great hall burned down, but new graves were placed on the site. The traces of postholes under the medieval church have traditionally been interpreted as the site of the temple, but some scholars now believe the building was a later feast hall and that there was never a "temple" as such, but rather a hall used for banquets and political and legal functions as well as sacrifices. Gamla Uppsala was used for about 2000 years but the size and complexity of the complex was expanded up until the Viking Age,[38] so that Uppsala in the period from 500 to 1000 was the center of royal power and a location of a sizeable religious organization.

Religious leaders

A goði leads the people in sacrificing to an idol of Thor in this painting by J. L. Lund.

Norse religion did not have any class of priest who worked as full-time religious leaders. Instead there were different kinds of leaders who took care of different religious tasks alongside their secular occupation.[42] From Iceland the terms goði (gothi) and gyðja are known for "priest" and "priestess" while the terms vífill and lytir are primarily known from the East Norse area. However, the title gothi is also known from Danish rune stones. The king or the jarl (earl) had overall responsibility for the public faith in his realm while the head of the household was responsible for leading the private faith.[43]

Thus, religious as well as secular power in Norse society was centered on individuals. It was secured through ties of friendship and loyalty and meant that there never were any totally consolidated structures of power. The king could only exercise his power where he or his trusted representatives were personally present. A king thus needed to have homesteads throughout the realm as the physical seat of his government. It is unclear which of them were royal and which of them were owned by local aristocracy, but place names can give an indication. The common Swedish place name Husaby or Huseby could be an old term for a royal homestead. The same was true for leaders of lesser rank in the hierarchy; they too had to be present for the rituals to work.

The most known type of religious leader is the gothi, as several holders of this title appear in the Icelandic sagas. Because of the limited knowledge about religious leaders there has been a tendency to regard the gothi and his female counterpart, the gyðja, as common titles throughout Scandinavia. However, there is no evidence pointing to that conclusion. In historic times the gothi was a male politician and judge, i.e. a chieftain, but the word has the same etymological origins as the word "god," which is a strong sign that religious functions were connected to the title in pre-historic times. In pre-Christian times the gothi was thus both politician, jurist and religious expert.

Other titles of religious leaders were þulr (thul), thegn, völva and seiðmaðr (seidman). The term thul is related to words meaning recitation, speech and singing, so this religious function could have been connected to a sacral, maybe esoteric, knowledge. The thul was also connected to Odin, the god of rulers and kings, and thus poetry and the activities in the banquet halls. It is a possibility that the thul function was connected to the king's halls. Both the völva and the seiðmaðr were associated with seid.

Human sacrifice

It has been a topic for discussion whether human sacrifice was practiced in Scandinavia. There has been great disagreement about why, for instance, two bodies were found in the Oseberg tomb or how to interpret Ibn Fadlan's description of the killing of a female thrall at a funeral among the Scandinavian Rus on the Volga. The many discoveries of bog bodies and the evidence of sacrifices of prisoners of war dating back to the Pre-Roman Iron Age show that ritual killings in one form or another were not uncommon in Northern Europe in the period before the Viking Age. Furthermore, some findings from the Viking Age can be interpreted as evidence of human sacrifice. Sagas occasionally mention human sacrifice at temples, as does Adam of Bremen. Also, the written sources tell that a commander could consecrate the enemy warriors to Odin using his spear. Thus, war was ritualized and made sacral and the slain enemies became sacrifices. Violence was a part of daily life in the Viking Age and took on a religious meaning like other activities. It is likely that human sacrifice occurred during the Viking Age, but nothing suggests that it was part of common public religious practice. Instead it was only practiced in connection with war and in times of crisis.

Developments

Excavations of the religious centers have shown that public religious practice changed over time. In Southern Scandinavia, the great public sacrificial feasts that had been common during the Roman Iron Age were abandoned. In the 6th century the great sacrifices of weapons were discontinued. Instead there are traces of a faith that was tied more to the abode of a ruler. This change is among other things shown by golden plates and bracteates becoming common. Gold was a precious material and was thus connected to the ruler and his family. The changes are very remarkable and might be a sign that the change of religion in Scandinavia started in an earlier time than was previously believed and was closely connected to the establishment of kingdoms.

Private religion

The rituals of the private religion mostly paralleled the public. In many cases the line between public and private religion is hard to draw, for instance in the cases of the yearly blót feasts and crisis and life passage rituals. In the private sphere the rituals were led by the head of the household and his wife. It is not known whether thralls took part in the worship and in that case to what extent. The rituals were not limited to seasonal festivals as there were rituals connected to all tasks of daily life. Most rituals only involved one or a few persons, but some involved the entire household or the extended family.

Rites of passage

These rituals were connected to the change of status and transitions in life a person experiences, such as birth, marriage and death, and followed the same pattern as is known from other rites of passage. Unusually, no Scandinavian sources tell about rituals for the passage from child to adult.

Birth and naming

Goddess "Frigga Spinning the Clouds" by J. C. Dollman.

Until very recent times a birth was dangerous to the mother as well as the child. Thus, rites of birth were common in many pre-modern societies. In the Viking Age, people would pray to the goddesses Frigg and Freyja, and sing ritual galdr-songs to protect the mother and the child. Fate played a huge role in Norse culture and was determined at the moment of birth by the Norns. Nine nights after birth, the child had to be recognized by the father of the household. He placed the child on his knee while sitting in the high seat. Water was sprinkled on the child, it was named and thus admitted into the family. There are accounts of guests being invited to bring gifts and wish the child well. Children were often named after deceased ancestors and the names of deities could be a part of the name. People thought certain traits were connected to certain names and that these traits were carried on when the names were re-used by new generations. This was part of ancestor worship. Putting the child on the knee of the father confirmed his or her status as a member of the clan bestowed the rights connected to this status. The child could no longer be killed, or exposed by the parents, without its being considered murder. Exposing children was a socially accepted way of limiting the population. The belief that deities were present during childbirth suggests that people did not regard the woman and the child as excluded from normal society as was the case in later, Christian, times and apparently there were no ideas about female biological functions being unclean.

Marriage

As it was the core of the family, marriage was the most important social institution in pagan Scandinavia. A wedding was thus an important transition not only for the couple but also for the families involved. A marriage was a legal contract with implications for, among other things, inheritance and property relations, while the wedding itself was the solemnization of a pact in which the families promised to help each other. Because of this the male head of the family had the final say in these matters. However, it is clear from the sagas that the young couple also had a say since a good relationship between the spouses was crucial to the running of a farm. A wedding was a long and collective process subject to many ritual rules and culminating in the wedding feast itself. The procedures had to be followed for the divine powers to sanction the marriage and to avoid a bad marriage afterwards. However, accounts in the sagas about the complicated individual emotions connected to a marriage tell us that things did not always work out between the spouses.

As a prelude to marriage the family of the groom sent the groom and several delegates to the family of the bride to propose. Here the date of the betrothal was set. This was the first legally binding step between the families, and the occasion was used to negotiate the inheritance and property relations of the couple as well as the dowry (heimanfylgja) and wedding present (mundr) from the groom's family. Those were the personal property of the bride. Usually the bride's family were less wealthy than the groom's, but in most cases the difference was not great. Thus the dowry was an investment by the bride's family that made it possible for her to marry into a more powerful family. When an agreement on these matters had been reached, the deal was sealed at a feast. These conditions were reserved for the dominating class of freeholders (bóndi/bœndr), as the remaining parts of the population, servants, thralls and freedmen were not free to act in these matters but were totally dependent on their master.

The wedding (brudlaup) was the most important single ritual in the process. It was the first public gathering of the two families and consisted of a feast that lasted for several days. Anything less than three days was considered paltry. The guests witnessed that the process had been followed correctly. The sources tell very little about how a wedding was related to the gods. It is known that the goddess Vár witnessed the couple's vows, that a depiction of Mjolnir could be placed in the lap of the bride asking Thor to bless her, and that Freyr and Freyja were often called upon in matters of love and marriage, but there is no suggestion of a worship ritual. From legal sources we know that leading the couple to the bridal couch was one of the central rituals. On the first night the couple was led to bed by witnesses carrying torches, which marked the difference between legal marital relations and a secret extra-marital relationship.

Ancestor worship

The Royal mounds of Gamla Uppsala in Sweden from the 5th and the 6th centuries. Originally, the site had 2000 to 3000 tumuli, but owing to quarrying and agriculture only 250 remain.

Ancestor worship was an element in pre-Christian Scandinavian culture. The ancestors were of great importance for the self-image of the family and people believed that they were still able to influence the life of their descendants from the land of the dead. Contact with them was seen as crucial to the well-being of the family. If they were treated in the ritually correct way, they could give their blessings to the living and secure their happiness and prosperity. Conversely, the dead could haunt the living and bring bad fortune if the rituals were not followed. It is not clear whether the ancestors were seen as divine forces themselves or as connected to other death-related forces like elves.

The status of the dead determined the shape of the tomb and the burial mounds were seen as the abode of the dead. They were places of special power which also influenced the objects inside them. The evidence of prehistoric openings in mounds may thus not indicate looting but the local community's efforts to retrieve holy objects from the grave, or to insert offerings. Since the excavation of a mound was a time- and labor-consuming task which could not have happened unnoticed, religious historian Gro Steinsland and others find it unlikely that lootings of graves were common in prehistoric times. There are also several mythological tales and legends about retrieval of objects from burial mounds and an account in Ynglingasaga of offerings to Freyr continuing through openings in his burial mound at Uppsala.

The connection between the living and the dead was maintained through rituals connected to the burial place like sacrifice of objects, food and drink. Usually the graves were placed close to the dwelling of the family and the ancestors were regarding as protecting the house and its inhabitants against bad luck and bestowing fertility. Thus, ancestor worship was of crucial importance to survival and there are signs that it continued up until modern times in isolated areas. Ancestor worship was also an element in the blót feasts, where memorial toasts to the deceased were part of the ritual. Also, elf blót was closely connected to the family.

Wight worship

Land wights were unnamed collective entities. They were protective deities for areas of land and there were many religious rules for how to deal with them to avoid conflicts. This was used by Egil Skallagrimson. When he was driven from Norway into exile in Iceland, he erected a nithing pole (níðstang) to frighten the Norwegian land wights and thus bring bad luck to Norway as revenge for the Norwegian king's treatment of him. According to the saga the cursing pole consisted of a gaping horse's head mounted on top of a pole which he drove into the ground at the beach.

In the Viking Age, women are likely to have played the main role in the wight faith. This faith included sacrifices of food and drink on certain locations either near the farm or other places like waterfalls and groves where wights were believed to live. During Christianization the attention of the missionaries was focused on the named gods; worship of the more anonymous collective groups of deities was allowed to continue for a while and could have later escaped notice by the Christian authorities. The wights also lived on in folklore as nixies and tomter.

Types of rituals

Blót

Blót is the term for "sacrifice" in Norse paganism. A blót could be dedicated to any of the Norse gods, the spirits of the land, and to ancestors. The sacrifice involved aspects of a sacramental meal or feast.

The cognate term blōt or geblōt in Old English would have referred to comparable traditions in Anglo-Saxon paganism, and comparanda can also be reconstructed for the wider (prehistoric) Germanic Indo-European.

Etymology

The word blót is an Old Norse strong neuter noun (genitive blóts). The corresponding Old English neuter blōt (genitive blōtes) may be influenced by Old Norse; the Old English gospels have prefixed ge-blōt "sacrifice".

The reconstructed Proto-Germanic form of the noun is *blōtą "sacrifice, worship". Connected to this is the Proto-Germanic strong verb *blōtaną with descendants in Gothic 𐌱𐌻𐍉𐍄𐌰𐌽 (blōtan), Old Norse blóta, Old English blōtan and Old High German bluozan, all of which mean "to sacrifice, offer, worship".

The word also appears in a compound attested in Old Norse as blót-hús "house of worship" and in Old High German as bluoz-hūz "temple". With a different nominative affix, the same stem is found in the Proto-Germanic noun *blōstrą "sacrifice" — attested in Gothic *𐌱𐌻𐍉𐍃𐍄𐍂 (*blostr) in 𐌾𐌿𐌸-𐌱𐌻𐍉𐍃𐍄𐍂𐌴𐌹𐍃 (guþ-blostreis) "worshipper of God" and Old High German bluostar "offering, sacrifice"). This stem is thought to be connected to the Proto-Germanic verb *blōaną "to blow; to bloom, blossom", as are the words for "blood" (Proto-Germanic *blōþą) and "bloom" (Proto-Germanic *blōmô). Sophus Bugge was the first to suggest a connection between blót and the Latin flamen (< *flădmen), and both words can be traced back to the Proto-Indo-European stem *bhlād- "to bubble forth; to mumble, murmur, blather".

Rites and beliefs

The verb blóta meant "to worship with sacrifice", or "to strengthen". The sacrifice usually consisted of animals or war prisoners, in particular pigs and horses. The meat was boiled in large cooking pits with heated stones, either indoors or outdoors. The blood was considered to contain special powers and it was sprinkled on the statues of the gods, on the walls and on the participants themselves.

The drink that was passed around was beer or mead.

A special toast was reserved for the celebration of Jól: til árs ok friðar, "for a good year and frith (peace)".

Dates

The autumn blót was performed in the middle of October (about four weeks after the autumn equinox), [citation needed] the Winter Nights, indicating the beginning of winter. The great midwinter blót, or Jól, took place in the middle of January. Freyr was the most important god at the Midwinter and autumn blót,[citation needed] and Christmas ham (the pig was for Freyr) is still a main Christmas course in parts of Scandinavia. The Summer blót was undertaken in the middle of April (about four weeks after the spring equinox) and it was given to Odin. Then, they drank for victory in war and this blót was the starting date for Viking expeditions and wars.

For the early Anglo-Saxons, November was known as Blōtmōnaþ, as this later Old English passage points out:

Se mónaþ is nemned on Léden Novembris, and on úre geþeóde blótmónaþ, forðon úre yldran, ðá hý hǽðene wǽron, on ðam mónþe hý bleóton á, ðæt is, ðæt hý betǽhton and benémdon hyra deófolgyldum ða neát ða ðe hý woldon syllan.

The month is named in Latin Novembris, and in our speech blót-month, because our forefathers, when they were heathens, always blóted in this month, that is, that they took and devoted to their idols the cattle which they wished to offer.

Locations

A building where the blót took place was called a hov (compare German Hof) and there are many place names derived from this in e.g. Scania, West Götaland and East Götaland. Excavations at the medieval churches of Mære in Trøndelag and at Old Uppsala provide the few exceptions where church sites are associated with earlier churches.

There were also other sacred places called Hörgr, Vé, Lund and Haug. Hörgr means altar possibly consisting of a heap of stones, Lund means "grove" and Ve simply "sacred place". The Christian laws forbade worshipping at the haug or haugr meaning "mound" or "barrow".

Denmark

Lejre

The German historian Thietmar, Count of Merseburg wrote that the Daner had their main cult centre on Zealand at Lejre, where they gathered every nine years and sacrificed 99 people but also horses, dogs and hens. There are however no historical records from Scandinavian sources nor any archeological findings supporting this. Archaeological excavations have indeed revealed Lejre to be of great importance and in fact the seat of the royal family dating to at least the Iron Age. There is not conclusive evidence that Lejre was the site of a main cult centre though, but excavations around lake Tissø not far to the West, have revealed an ancient hof of great importance.

Norway

Mære

Snorri Sturluson relates of a meeting between the peasants of Trøndelag and king Haakon I of Norway, a meeting which ended in a religious feud centered around the blót. Haakon was raised at the Christian English court and had returned to claim the throne of his father Harald Fair hair (the unifier of Norway) and intended to Christianize the country. In spite of the fact that the peasants had elected Haakon king at the Thing they opposed his religious ideas.

It was an old custom, that when there was to be sacrifice all the bóndis [freeholders] should come to the spot where the temple stood and bring with them all that they required while the festival of the sacrifice lasted. To this festival all the men brought ale with them; and all kinds of cattle, as well as horses, were slaughtered, and all the blood that came from them was called hlaut, and the vessels in which it was collected were called hlaut-vessels. Hlaut-staves were made, like sprinkling brushes, with which the whole of the altars and the temple walls, both outside and inside, were sprinkled over, and also the people were sprinkled with the blood; but the flesh was boiled into savory meat for those present. The fire was in the middle of the floor of the temple, and over it hung the kettles, and the full goblets were handed across the fire; and he who made the feast, and was a chief, blessed the full goblets, and all the meat of the sacrifice. And first Odin's goblet was emptied for victory and power to his king; thereafter, Njord's and Freyja's goblets for peace and a good season. Then it was the custom of many to empty the Brage-goblet (1); and then the guests emptied a goblet to the memory of departed friends, called the remembrance goblet.

— Hákon the Good's Saga, section 16, Sacred Texts website.

During this ceremony, the king also had to participate, although he was a Christian, and he had to drink of the mead that was offered and consecrated for Odin, Njord and Freyja. The peasants also wanted him to eat of the meat, but he only gaped over the handle of the cauldron and held a linen cloth between his mouth and the meat. The peasants were not at all satisfied with a king who would not participate fully in the blót. The King had however, been seriously humiliated and later he converted to the old faith. The tradition says that he was buried in the old ways.

Sweden

Gotland

The Gutasaga relates of the blót on the island of Gotland in the Baltic Sea:

Firi þan tima oc lengi eptir siþan. Troþu menn a hult. oc a hauga. wi. oc. stafgarþa. oc a haiþin guþ. blotaþu þair synnum oc dydrum sinum Oc fileþi. miþ matj oc mundgati. þet gierþu þair eptir wantro sinnj. land alt. hafþi sir hoystu blotan miþ fulki. ellar hafþi huer þriþiungr. sir. En smeri þing hafþu mindri blotan meþ fileþi. matj. Oc mungati. sum haita suþnautar. þi et þair suþu allir saman.

Before this time, and a long time thereafter, they believed in groves and barrows, sanctuaries, and sacred enclosures and in the pagan gods. This they did due to their superstition. The whole country (the althing) had the largest blót with sacrifice of people, otherwise every trithing had its blót and smaller things had smaller blót with cattle, food and drinks. They were called food-, or cooking-brethren, because they prepared the meals together.

Uppsala

Old Uppsala and Temple at Uppsala

The German chronicler Adam of Bremen has described how it was done at the Temple at Uppsala at Old Uppsala in Sweden, ca 1070:

Thor was the most powerful god and ruled over thunder and lightning, wind and rain, sunshine and crops. He sat in the centre with a hammer (Mjolnir) in his hand, and on each side were Odin, the god of war, in full armor and Frey, the god of peace and love, attributed with an enormous erect phallus. All the pagan gods have their priests who offer them the people's sacrifices. If there is disease or famine, they sacrifice to Thor, if war to Odin and if weddings to Frey.

Every ninth year there is a blót of nine days, a common feast for everyone in Sweden. Then they sacrifice nine males of each species, even men, and the bodies are hung from the branches of a grove near the temple. No one is exempt from this blót and everyone sends gifts to the shrine, even the kings. Those who are Christian have to pay a fee not to take part in the blót. [citation needed]

Adam of Bremen considered this financial penalty to be very harsh.

A depiction of a Goði leading the people in sacrificing to an idol of Thor in this painting by J. L. Lund.

It is possible that the last nine-day blót was performed in 1078. The Temple at Uppsala was probably destroyed by king Ingold I in 1087. For quite some time there had been civil war between Christians and pagans every nine years, and this was the year of the last battle.

According to Snorri, there was a main blót at the Temple at Uppsala in February, the Dísablót, during which they sacrificed for peace and for the victories of the king. The blót was also performed to see how large the next harvest would be. Then the Thing of all Swedes was held and there was a grand fair, the Disting. The Disting survived Christianity, and the tradition has never been interrupted. The fair is still held every first Tuesday in February in Uppsala, even though the date has sometimes been moved within the month. In 1968, the tradition of discussing official matters was resumed.

Specific blóts

The old Norse calendar consisted of a summer half year and a winter half year, not the four seasons modern Europeans are accustomed to. The winter half of the year began in mid-to-late October, the summer half of the year began in mid-to-late April. Some blót were associated with these turning points.

Beginning of Winter half year

Winter Nights,

Haust blót "autumn sacrifice", mentioned in the Ynglinga saga and in other texts

Völsi blót: The Völsi was the penis of a stallion, and the rites surrounding it are described in Völsa þáttr. It was taken from a stallion during the autumn butchering, and it is said that the mistress of the homestead considered it to be her god and kept it in a coffin together with linen and leeks (see also horse sacrifice). In the evening everybody gathered in the main building. The mistress presented the penis from the coffin, greeted it with a prayer, and let it pass from person to person. Everybody greeted it with the religious phrase May Mörnir receive the holy sacrifice!.[7]

The álfablót or Elven blót was small scale and was celebrated at the homestead and led by its mistress. Not much is known about these rites, since they were surrounded by secrecy and strangers were not welcome during the time of the rituals. However, since the elves were collective powers closely connected with the ancestors some assume that it had to do with the ancestor cult and the life force of the family.

Dísablót

During winter

Yule, an important sacrifice celebrated sometime after Winter solstice. When Christianity arrived in Scandinavia the yuleblót/winterblót was celebrated on 12 January (note: Date as of the previous Julian calendar. Hence it is not on January 12 in the current calendar.)

At the midpoint of the Winter half of the year

Þorrablót (Iceland)

Freyr blot (Sweden): The Óláfs saga Tryggvasonar en mesta has an account of a priestess of Freyr travelling across eastern Sweden (Uppland or Södermanland) with an image of the god in wintertime, celebrating a sacrifice for fertility.

Beginning of Summer half year

This point in time is known as First Day of Summer in modern Iceland

Dísablót

Sigrblót: the Ynglinga saga states one of the great festivals of the calendar is at sumri, þat var sigrblót "in summer, for victory".

Modern reception

Further information: Heathen holidays

Pre-Christian Scandinavian traditions have left traces in Scandinavian folklore. A conscious revival of Norse paganism has also taken place, in the 19th century in Romantic nationalism, and since the later 20th century under the name Asatru or Germanic Neopaganism.

In Scandinavian Yule or Christmas traditions in particular, such as the Christmas porridge, of which an extra bowl often is served and carried outdoors, because this is a meal shared with the guardian of the homestead, the tomte (nisse in Danish and Norwegian, tonttu in Finnish), a land wight.[citation needed]

The Þorrablót is an Icelandic tradition introduced in the 19th century, deliberately harking back to the term blót associated with pre-Christian times.

Modern adherents of the reconstructionist Germanic neopaganism (in English-speaking countries also known as "heathenism") have developed traditions of blót rituals celebrated in a contemporary context since the 1970s.

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spanishskulduggery · 5 years

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What are some cultural differences you (or your follwers) have discovered while studying spanish?? I’m curious, i’m from the US & recently talking to my latina cousin I realised that when she says she is going clubbing she’s talking about going out after 2am and coming back at like 8am!!! Which is mental to me, i need my sleep lol. So now i feel like there are so many things we do different & i’m so eager to find out more 😂

Is this a culture thing or a language-y thing. Either way, in no particular order:

- Weddings are a big one. Latin American weddings are a BIG thing and go on at least 24 hours pretty much.

- Another I’ve noticed is that Spanish uses a lot of nicknames that sound really demeaning if you used them literally in English. Like in a lot of countries, you could just be known as el gordo/la gorda if you’re fat, or judío/judía “Jewish” if you’re Jewish. In English, if you went around calling someone “Jew” it would make you sound like a Nazi, and if you just referred to someone as “fat” without any context you would sound like a monster. English is very PC at times and Spanish sounds very rude when translated literally. [I definitely took that one from Joanna rants but I knew someone who went by Flaco growing up]

- I’ve also found out that sometimes these nicknames just last for life? Like I don’t know where I saw it but someone had been hearing their relative’s nickname all their life and thought it was their actual name.

- Last names are very unique. I had no idea that so many Spanish-speaking countries had women keeping their own last names even when married.

- Names in general. I didn’t realize that so many people seemed to have multiple first names. I have met people in the US named like “Ann Marie” or “Mary Margaret” but it wasn’t as common as Spanish.

- Also English tends to assume the last name you mention is your last name, while Spanish tends to have the first last name mentioned be the father’s surname and is the one you’d use most often. Or like… if your name was Miguel Díaz Vega or something, in English-speaking culture you’d call him “Mr. Vega”. In Spanish-speaking culture, you’d say “Mr. Díaz”.

- I didn’t realize that for a time Franco made it so you had to give a child a Christian name in Spain.

- That Spain and Latin America don’t always get along, which I did sort of know but I thought it was like how the US and the UK don’t always get along but it’s a lot more intense.

- Also, not all of Spain gets along with all of Spain. And all of the autonomous communities have kind of a reputation among each other. It’s kind of like how in the US everyone thinks of California as one way. Except in Spain it’s a little more serious and contentious at times.

- And some Latin American countries are like… openly hostile about other Latin American countries, which again, the US and Canada are neighbors and generally both speak English but we’ve got stereotypes and not seething hatred. Not to say all Latin American countries hate all other Latin American countries, but I knew someone who nearly got disowned because they were dating a Colombian person.

- That “racism” in the US is almost always black or white, literally. In Latin America most racism comes out as “colorism”. In the US and a lot of English-speaking places, people think of anyone from Latin America being a person of color. In Latin America, everyone realizes that some people have European ancestry, some people have African ancestry, some people have indigenous ancestry, some people have Asian ancestry, and some people are any combination therein.

Meaning that you could be “white” by US standards like a blonde and blue-eyed person who just happens to be Mexican or Puerto Rican, but the US assumes outright that you’re a person of color.

But in Latin American society, the colorism comes out in that everyone seems to understand that most people are mixed in some way, but there’s preferential treatment or more representation for people of lighter skin tones. This comes out especially in families where some family members might just not associate with other branches of the family or ignore they exist. And that there are all kinds of words in Spanish (different words in different countries at that) for people who are light skinned or people who are darker, or people who are light skinned who act like they’re darker and vice versa.

- Also there are weird superstitions and things that are kind of vaguely racist by US standards. Like in some countries if you see a black person it’s customary to pinch someone you’re with for good luck.

- In some places you’re supposed to pinch a redhead when you see them for good luck which is less racist but more invasive I guess?

- People are also very relaxed about certain words or traditions that I as an American have some politically correct visceral reactions to. Like in Spain it’s not that uncommon to see someone in blackface when it’s Three Kings Day, or how in the US it’s no longer considered acceptable to say “gypsy” you’re supposed to say Roma or Romani, but in Spanish gitano/a is not seen as anything that bad except for when it is

- Also Three Kings Day is a thing and very important. I mean we do have the Epiphany in the US but unless you’re religious, it means nothing for you. On Three Kings Day, it’s kind of like Christmas because you get gifts and you leave out grass or food for the camels.

- I was not prepared for Pascua being used for both Christmas [also Navidad] and Easter by the way. That’s real difficult for me.

- You also kiss your elder family member’s hands in some places. I’m not totally sure if it’s like la bendición exactly, but in some countries it’s a sign of respect or how you ask for someone’s blessing

- “Heal, heal, frog’s tail/ass, if you don’t heal today, you’ll heal tomorrow” when someone - especially a little kid - gets hurt or sick. It’s kind of like “kissing a boo boo to make it better” except it is literally phrased like a magical spell

- In most places, the idea of “Friday the 13th” is “Tuesday the 13th” in Spanish countries. Unless you literally mean a date, “Tuesday the 13th” is the unlucky day, which kind of makes me think of Ides of March I dunno

- Being told not to walk around barefoot because your ovaries will freeze

- Gross, but if you’re a girl being told to “serve” your male relatives like your cousin or your brother; sírvele

- Sometimes there are terms of endearment that translate very badly in English. I could never call someone mi gordito/a or mi negro/a as a term of endearment, regardless of body type and regardless of skin color and it translates as “sweetie” or “dear”. I would never feel comfortable saying those words to anyone at anytime for any reason because it took me years to get over feeling weird about negro/a being “black”

- Trying to figure out whether to use a comma or a period when talking about thousands because some people will do 100,000 and some people will do 100.000 and then SOME people will just do 100 000

- It’s not a “party” if there isn’t dancing. If you’re just standing around talking, it feels like a funeral. You at least need a space where people can dance if it’s a party.

- Las Mañanitas being the Mexican Happy Birthday song and if you listen to it literally you’re just like “why are we talking about dawn so much??”

- “suburbs” in the US are nice places where people live who work in a big city, they’re like nice slightly rural communities and they’re the dream of the middle class. A suburbio in Latin America is a “shanty town” or a “slum” usually, like makeshift houses built out of sheets of metal and bits of wood.

- “Middle class” in general just means something completely different for the US than it does for Europe and parts of Latin America. In Europe especially the “middle class” are the snobs who act like they’re better than each other and are obsessed with materialism. In the US “middle class” is “I’m not poor because I worked hard and I’m not rich because I’m self-made and I picked myself up by my bootstraps and I now live in comfortable stability with a wife and 2.5 kids and a picket fence and this is the American dream”. Europe is like “the middle class is the worst part of humanity” and is more like how the US would describe “keeping up with the Jones’s”

- Trying to explain the times Spaniards eat is very difficult because in the US you have breakfast when you wake up, 12 noon is lunch, dinner is sometime between 5-7 usually. In Spain there’s a breakfast, a snack, a second breakfast, a huge lunch, maybe another snack, dinner if you’re hungry but it’s late and probably tapas. I’m like 90% sure that the US definition of meal time was based on a factory schedule because it is so weirdly strict and on a timetable.

- The US cares more about Cinco de Mayo and the majority of us don’t even know what it symbolizes for Mexico, or that the majority of Mexico doesn’t celebrate it

- The US is very rushed as a culture especially in big cities. If you make people wait for you, you’re the rude one and you should be ashamed. In a lot of Spanish-speaking countries, it’s more relaxed. Like I’ve heard “Spanish time” or “Mexican time” etc when people are saying they’re operating slower but I think the US is just VERY rushed

- The US is very weirdly affectionate and loving but also very prudish. Like we smile at each other, we laugh and say “I love you” as a goodbye. But when sex comes up we act like it doesn’t exist and it is so bizarre because it is the exact opposite in Europe because many countries would consider you being weirdly inappropriate or disingenuous for smiling at strangers or asking people how they are as a greeting [and make no mistake, in the US except in the South, we say “how are you?” and if we don’t know you, we aren’t looking for an answer other than “good”]… We really must seem like overly emotional liars sometimes to people in Europe.

- The grading system in general

- I can’t even get into the metric system and Celsius. I’ve seen fear when I tell someone it’s 98 degrees outside.

- La chancla

- There are some superstitions that most countries have about not putting your wallet or purse on the floor and itchy palms meaning money coming your way

- People making jewelry out of baby teeth

- Speaking of, the Tooth Fairy is a mouse named Ratoncito Pérez

- el hombre del saco is a common thing to scare children with if they misbehave

- You’re gonna learn real quick that in Latin America if you’re from the US and you say soy americano/a you might get some nasty responses about how they’re also Americans living in the Americas, which is valid and why I say estadounidense

Spain on the other hand says americano/a pretty often and also norteamericano/a which I guess is closer but also I guess canadiense is distinct enough? I dunno. I usually stick with estadounidense because I don’t want to be That Gringo

- Along the same lines, generally avoid calling people in Latin America “Hispanic”… that’s a term that really only Spanish-speakers in the US use. For everyone else it sounds kind of like you’re calling them “subjects of the Spanish Crown”

- SPANISH REGIONALISMS THAT NO ONE TAUGHT ME AND NOW GROCERY SHOPPING IS THE WOOOOORST IT’S NOT EVEN A CULTURE THING ALL THE TIME BUT I JUST WANT SOME BEANS AND WHY IS BANANA A PLANTAIN THEY ARE DIFFERENT

-Also Chile. Just Chile. Just Chile in general. Shout out to my lovely Chilean followers, you know what why you’re on this list and not just because yellow is your lucky color, ya po

Anyone else want to add some because I want to learn

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paradife-loft · 5 years

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@elfyourmother replied to your post “*squints* ...yeahhh the idea that imperial Sith society would...”

when you’re not on a phone I would LOVE to read that essay

@pyr0clast replied to your post “*squints* ...yeahhh the idea that imperial Sith society would...”

^^^ what elfyourmother said. *grabby hands*

ok ok! sorry this took a bit; I’ve been having a time recently with putting words together in a sensible linear order.

so, to start with I guess the basic idea for me is asking what would be the point of marriage, what would be the default assumptions for relationships, in a society largely structured around the ideal of “individuals are entitled to do whatever they are powerful enough to succeed at and/or get away with”? because while there are canonical examples of legal/cultural limits placed on what people (Sith especially, as the ruling class and the local hyper-powerful space wizards) can and can’t do, they seem pretty much like the bare minimum needed to prevent the empire from descending into a complete backstabbing free-for-all with a revolving door on each government job. beyond that, there isn’t a ton to indicate the existence of social institutions other than the Sith empire itself that imperial citizens are expected to see themselves as a part of, and place the well-being of, above their own self-interests.

and cultural-institutionally-speaking, that’s a significant portion of what a (presumably closed) marriage or other committed relationship is, relative to the concept of adultery/cheating? it’s an agreement and set of expectations that if you’re entering into this state, you’re giving up the freedom to engage in relationships of the same sort with any other outside parties. so given the intensely individualistic perspective Sith culture has, and especially combined with the religious/spiritual emphasis placed on passionate emotion (and the obvious leap to its relevance re: romance, sex, and so forth, even if a more attached & loving approach to those things is often considered a weakness) - this implies to me that you’d need to have a pretty strong set of competing cultural pressures around, to develop rules essentially saying “you’re only allowed to be in a relationship or having sex with this one specific person you’ve established a certain type of legal familial link with”.

bc ultimately, getting a bit into headcanon territory here, that’s what I see marriage in Sith society as being - a la plenty of historical cultures, a legal method of establishing alliances, exchanging and securing succession of resources, and so on. certainly also a way to indicate commitment to a romantic partner you love, depending on the context! but with the common historical basis for the institution of marriage being resource-based, and how much political status-jockeying is a day-to-day occurrence especially for higher-status individuals, it’s really hard to see sentiment being the main cultural niche it occupies among Sith the way it is for us.

but the thing is that, unlike in a lot of irl contexts where marriage is a question about resources and preventing extramarital sex serves the role of preventing eventual inheritance disputes, resultant armed conflict, etc., SW is a fucking high-tech high-magic setting! there’s eight and a half billion other options a writer can come up with for solving those issues before needing to turn to “you’re not allowed to act on a certain type of passion outside the narrow confines of a marital relationship”! and for that matter - say an inheritance conflict did develop between members of one family, and members of another, because a member of a married couple had a child with a different person. the Sith aren’t going to see the resulting power struggle as a problem - it’s just another variation on the same tangle of power grabs and shifting alliances that are expected and frequently encouraged, because tautologically, the winner of such a dispute is the one considered to be the most deserving of the spoils.

so yeah - the tl;dr is that there’s no good reason I see for why the Sith as a whole would consider marriage to one person to mean you wouldn’t be allowed to have sex or relationships with anybody else. each person can do whatever they want; the idea of restraining your passions so artificially and for no real purpose is a profoundly anti-Sith notion; etc etc. -- of course, in any specific relationship, I’m sure individual Sith & other imperial citizens would set their own boundaries for what they’d want themselves and each other to do and not do with anyone else, but those agreements or expectations would be more idiosyncratic, up to negotiation and power play, rather than assumed to exist, or exist in one particular place, by default. like, if in canon you’re already writing that a Sith in a relationship is likely to do whatever the fuck they want rather than abiding by a presumed monogamous default - why are we not following that train of thought just a slight bit farther, to question whether that default would even exist in a society that views Sith as aspirational figures embodying fundamental virtues? just transplanting institutional monogamy and cheating is... lazy writing, really. not that that’s any sort of news for SW worldbuilding, lol.

#elfyourmother #pyr0clast #geeez there's probably plenty of other stuff I could talk about too #re: what implicit rules the sith empire DOES have around sex and relationships #(it's a lot about whether you're using sexuality to gain allies/resources/etc. you wouldn't otherwise ''deserve'' based on Force talent etc)#and all the twisty hypocrisies and double standards inherent in that kind of attitude #(you deserve whatever you can claim and keep! ....but only if you're a certain class & do it a certain prescribed way -- type stuff)#but yeah this got long already so eeesh #I hope it's not too terribly dry or abstract? it kinda feels like it to me #but tbh getting my very non-linear jumble of intuitive jumps into paragraphs to begin with was a feat so it's gonna stay #James plays SWTOR #Sithblogging #SWTOR worldbuilding #headcanoning #meta #op

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tipsycad147 · 5 years

Text

Weird Pagan words: An annotated list

Posted by Michelle Gruben on Aug 07, 2017

Like any other subculture, Pagans have our own special vocabulary. Many of them just aren't found in Wicca 101 books or infographics. Fortunately, I write down unfamiliar words and Google them later so you don’t have to.

This glossary covers some of the more obscure words and phrases in the Pagan lexicon. The ones that might leave you scratching your head if you’d never heard them before (or never before in a Pagan context).

This is certainly not an exhaustive list of Pagan and magickal terminology—just a quick rundown of some of the weirdest Pagan words and phrases zipping around out there.

Adept – A person who—through study, practice, or natural gifts—is extremely proficient at a magickal system. A master. Adepts are rumoured to actually exist, but anyone who claims to be one probably isn’t.

Aspect – A form, facet, or persona of a deity. As a verb, “to aspect” means to channel or invoke the deity into oneself.

Asperge – To purify a space by sprinkling water. Often performed before ritual. The bundle of herbs used for this purpose is called an asperger.

Athame – A ritual knife. In traditional Wicca, the athame has a double-edged blade and a black handle. Generally speaking, the athame is used only for magick—never to cut objects. Most witches say “A-thum-may” (with a short “a” as in “cat”). But you might also hear “AW-thum-may” or even “aw-THAYM.”

It’s obnoxious to correct someone’s pronunciation of “athame,” especially since the actual origins of the word are obscure. (Read: Gerald Gardner probably made it up.) Don’t be bullied. Pick your favourite pronunciation and use it.

Balefire – A sacred fire, especially one in which offerings or magickal items are burned. Balefires are kindled during the festivals of Beltane and Samhain. For practical reasons, a balefire usually happens outdoors, but even a small cauldron fire can serve as a balefire.

Besom – A ritual broom. Witches don’t fly on their besoms, but they do use them for energetic (and physical) clean-up.

Blot – A term meaning “sacrifice” in Norse Paganism. Pronounced “bloat,” a blot is a communal gathering to honour the Gods. In olden times, a blot revolved around the slaughter of a large animal whose body would feed the holy feast. At a modern blot, you’re unlikely to see an animal sacrifice. You will see a lot of eating, libations, and readings of Norse legends and religious poems. (See Sumbel.)

Book of Shadows – A Witch’s or coven’s magickal diary. The Book of Shadows includes rituals and teachings, records of spellwork, and anything else that is important to the Witch’s practice. The term comes from Gerald Gardner, and refers to a time and place when such a book would need to be carefully hidden.

Boline – A small knife that Wiccans use for cutting herbs and other ritual items. Gerald Gardner describes it as a “white handled knife.” The spelling varies. It can be pronounced “BO-leen,” “BO-lin,” or “BULL-en.”

Broom closet – A person who is not public about his/her Pagan beliefs is said to be “in the broom closet,” e.g., “He’s still in the broom closet at work.” Formed by analogy with the LGBT slang “in the closet.”

Burning Times – A collective name given to the Bad Old Days of the Reformation, Inquisition, etc., when Witches were burned alive by fanatics.

Cafeteria Pagan – A pejorative name for an eclectic Pagan. A cafeteria Pagan is someone who picks their spiritual beliefs and practices from whatever “looks good,” without devoting serious study to any of the traditions they borrow from. The concept of cafeteria Paganism is related to concerns about cultural appropriation and dilettantism. (See also Fluffy bunny.)

Cakes and ale – A communal offering of food and beverage, most often performed at the close of a Wiccan circle. The ritual honours the gifts of the Earth and the presence of the Lord and Lady. The actual ingredients of the offering will vary according to the season and the preferences of the celebrants. Sometimes Wiccan refer to the ritual as “cakes and ale” even if the altar holds sangria and chocolate chip cookies.

Casting the circle – A Wiccan practice of creating sacred space. The first step in many rituals, casting the circle carves out a separate space for magick to occur.

Cense – To cleanse or bless with incense. Ritual space and ritual participants are often prepared by censing. The vessel used for censing is called a censer.

Charge – To imbue with energy. People, things, and places can be charged. Ritually charging objects is an important component of many spells. “Clearing” or “grounding” the energy reverses the effects of charging.

Coven – A group of Witches who meet regularly. Contrary to popular belief, a coven need not contain thirteen members. The word initially referred to any gathering, but now connotes witchcraft and secrecy. It comes from the same Latin root as “convene.”

There are as many types of covens as there are families. Some are open and welcoming, some are tiny and secretive. Wiccans are the most likely to call their groups coven, but other Witches use the word, too. Lots of covens have fanciful names, like “Order of the Briarwood” or “DraggynsMyst Coven.”

Covenstead – A covenstead is a place where a coven regularly meets. It is the home of the coven on the physical plane. Since most Pagan groups don’t have temple space of their own, the covenstead could be a bit of parkland, someone’s living room, or the backyard of a liberal church.

Cowan – An old derogatory term for a non-Wiccan or non-Pagan. In the post-Potter era, it’s been almost universally replaced by “muggle.”

The Craft - Witchcraft, especially hereditary witchcraft. The Path of the Wise, the Old Ways, the Hidden Arts, etc. A perfectly good phrase that was all but ruined by a cheesy 1996 movie.

Craft name – A name adopted for spiritual/magickal puposes. A Craft name may come to you in a moment of inspiration, or be conferred upon you by a teacher. Some Witches take their names from an honoured deity, plant, or animal.

Croning – The process of becoming a Crone, or wise elder. Some Pagans have Croning celebrations for women who have attained the third phase of life. (The male equivalent is “Saging.”)

Dedicant – A person who has been studying with (but not yet initiated in) a magickal coven or lodge. Dedicants learn about the group’s beliefs and practices before committing to membership. In Wicca, the dedicatory period traditionally lasts a year and a day—after which the candidate may decide whether to seek full initiation.

Some covens have formal dedication ceremonies and attendance requirements for dedicants. Others just encourage newbies to hang around for a bit and see what it’s all about. The titles Neophyte and Probationer are also used to refer to the stage(s) prior to initiation.

Deosil – Clockwise. Deosil movement is often used when casting the circle or raising energy. (“Sunwise” means the same thing.)

Drawing down – “Drawing Down the Moon” or “Drawing Down the Sun” is a possessory invocation of the Goddess or God, respectively. Drawing Down the Moon means invoking the Goddess into the body of the High Priestess of coven. (In traditional Wicca, the High Priest performs the invocation.) The rite was referenced by Margot Adler in a famous book by the same name.

Now that Pagan groups are tending to become less gender-rigid (yay), it’s not uncommon to hear “drawing down” refer to any possessory deity work. A person in a state of possessory trance is said to be “drawn down.”

Eclectic – A person who draws their spiritual practices and beliefs from diverse sources, without adherence to one tradition. Adjective or noun. (Unscientific estimate: 95% of Pagans self-identify as eclectic.)

Elder – An aged person, often a leader within the Pagan community. A Crone or Sage. A Second- or Third-Degree coven member is sometimes called an Elder regardless of age.

Esbat – A coven meeting outside of one of the eight Sabbats. Typically, this is Full Moon observance—though there are covens that hold their Esbats during the New Moon. There are normally 13 Esbats in a calendar year. The word was brought into popular usage by Margaret Murray’s 1921 book, The Witch-Cult in Western Europe.

Esbats are a time to perform spells and psychic training, while Sabbats are generally more celebratory. Besides being an opportunity to have a Lunar ritual, Esbats are a time for covens to meet socially and take care of coven business. Solitary Witches observe the Esbats as a time for personal magick and communion with the Moon. (See Sabbat.)

Familiar – An animal who acts as a helper to the Witch during magickal work. Some Witches use the term more generally to refer to a companion animal or pet. The word “familiar” may also refer to familiar spirits—disembodied beings that the Witch contacts as a part of their magickal work.

Fluffy bunny – A phrase coined in early online Pagan communities to distinguish New Age-y, love-and-light Pagans from self-styled “serious” practitioners. Fluffy bunnies avoid in-depth study and flee from anything dark or challenging. You will rarely meet someone who self-identifies as a fluffy bunny—the term is nearly always meant as an insult. (See also Cafeteria Pagan).

Great Rite – Symbolic or actual sexual act performed as part of a ritual. It represents the Hieros Gamos, the sacred marriage of the Goddess and God.

Handfasting – A Pagan ceremony of marriage, or alternately, betrothal. Handfasting is a rite that may be connected to or separate from civil (legal) marriage. For a handfasting to be legal in most places, it needs to be performed by an ordained clergy member. (Handparting is the Pagan ritual equivalent of divorce.)

High Magick – A general term for ceremonial and ritual magic of a lofty sort. High Magick is concerned with spiritual progress, communion with Gods and higher beings, and uncovering the secrets of the Universe. (See Low Magic.)

Hive – To “hive” (or “hive off”) is to form a new coven from one or more of a coven’s current members. The word refers to the way in which young queen bees must leave the colony to form their own colonies. Wiccans may hive off after attaining their Third Degree within a coven.

Hiving off allows a former student to transition into a leadership role with minimal disruption to the existing group’s structure. The new coven is called a sister coven of the old one.

Kindred – In Norse Heathenism, a community that meets for worship and mutual support. A Heathen kindred is a kind of extended family. Kindreds may be formal or informal. Its members may be related by blood or by choice. Some non-Heathen Witches also use the word “kindred” (or “family”) to describe brothers and sisters of the Craft.

Left-hand path – Refers to various magickal paths including destructive magick, self-serving magick, or non-obedience to God. (If someone describes themselves as a left-hander or on a left-hand path, you might want to ask them what they mean.)

Lineage – An unbroken chain of students and teachers within a magickal tradition. It is common to claim a lineage stretching back to some well-known figure.

Low Magick – More commonly referred to as witchcraft. “Low Magick” encompasses such practices as spell-casting, ritual healing, hex-breaking, divination, and good luck charms. (See High Magick.)

Magick/Magik/Majik – Alternate spellings used to distinguish occult pursuits from stage magic. “Magick” is often attributed to Aleister Crowley and is the most common variation. (Though it will always trip up spell-check and some people find it hopelessly precious.)

Maiden – Wiccan term for the young Goddess, the first aspect of the Triple Goddess. Also used to refer to the junior female member in a coven who serves as an assistant to the High Priestess. (The High Priest’s equivalent helper is called the Summoner.)

Once-born – A young soul. Many Pagans judge themselves to be “old souls,” so the term is usually derogatory.

Otherkin – A subculture of people who believe themselves to be partially non-human. Otherkin include Fae, Elves, Werewolves, Vampires, Dragons, and so on. There is some overlap between Otherkin and Pagan/magickal communities.

PST (Pagan Standard Time) – An imaginary time zone invented to explain endemic Pagan lateness.

Quarter call – An evocation of one of the four elements, or quarters. Calling the quarters is a component in most circle-casting rituals. One person may call all four quarters, or the task may be divided between four or more ritualists. A quarter call is the first bit of public magick that many people ever perform.

Reconstructionist – A Pagan who attempts to re-create ancient spiritual practices from historical information.

Rede – An archaic word for advice or counsel. The Wiccan Rede is, “An it harm none, do as ye will.” Wiccans just call it “the Rede.” The “Complete Wiccan Rede” or “Long Rede” is a 26-line poem attributed to Lady Gwen Thompson..

Sabbat – One of the major Wiccan/Pagan seasonal holy days. There are eight Sabbats based on the Celtic agricultural calendar. They are further divided into four Quarters (Yule, Ostara, Litha, Mabon) and four Cross-quarters (Samhain, Imbolc, Beltane, Lammas).

Second-Degree fever – An unfortunate disease often contracted by initiates who have just attained their Second Degree and feel all giddy with power. Symptoms include bragging, posturing, acting like a know-it-all.

Skyclad – Wiccan term for ritual nudity. Some Pagan groups prefer to perform rituals skyclad.

Smudge – To ritual cleanse someone, something, or someplace with smoke. Various fragrant herbs can be used for smudging. The best-known smudging herb is White Sage—but some Pagans prefer not to use it, out of concerns about co-opting a Native American spiritual practice. (The word itself is from Old English smogen, meaning smoke).

Solitary – A Witch who practices alone, without a coven or group. (Used as an adjective or noun.)

Sumbel – In Norse Paganism, a communal ritual of celebration. At a sumbel, the horn is passed, toasts are made, and oaths are made before the Gods. A sumbel is a joyful affair that is nonetheless performed within sacred space. (See Blot.)

Tradition – The Pagan equivalent of a religious denomination. A collection of beliefs, methods, and rituals passed down through a group. Most living Pagan belief systems have various traditions, called “trads” for short.

Uncle Al – Affectionate nickname for Aleister Crowley, British occultist whose work influenced contemporary witchcraft and Paganism.

UPG (Unverified Personal Gnosis) – A legacy of early internet forums, “UPG” is an acronym that describes information that is experienced by one person and presented as fact within a spiritual community. Some examples are dreams, visions, and channeled communications. Discussions about the Gods, afterlife, and the Otherworlds are full of UPG and UPG-haters. (Ed. note: “UPG” is not a very nice thing to say to someone who has just shared a significant spiritual experience with you.)

Wiccaning – The Wiccan rite of blessing an infant or child. There is no standard Wiccaning ritual—most involve welcoming the child into the world and asking the Lord and Lady to watch over him or her. Probably formed by analogy with “christening.”

Widdershins – Counter-clockwise movement. Normally used in banishing rituals or to un-cast the circle.

Working – A magickal undertaking, especially a long, intense, or complex one. Spellcasting, channeling, and evocation…they are all types of workings. (Even though they can also be fun!)

I'll be adding more weird Pagan words as I meet and talk to more weird Pagans. Happy magick-ing!

https://www.groveandgrotto.com/blogs/articles/weird-pagan-words-an-annotated-list

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arcticdementor · 4 years

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Near the beginning of Ibram X. Kendi’s celebrated best-seller, How to Be an Antiracist, Kendi writes something that strikes me as the key to his struggle: “I cannot disconnect my parents’ religious strivings to be Christian from my secular strivings to be anti-racist.” Kendi’s parents were “saved into Black liberation theology and joined the churchless church of the Black Power movement.” That was their response — at times a beautiful one — to the unique challenges of being black in America.

And when Kendi’s book becomes a memoir of his own life and comes to terms with his own racism, and then his own cancer, it’s vivid and complicated and nuanced, if a little unfinished. He is alert to ambiguities, paradoxes, and the humanness of it all: “When Black people recoil from White racism and concentrate their hatred on everyday White people, as I did freshman year in college, they are not fighting racist power or racist policymakers.” He sees the complexity of racist views: “West Indian immigrants tend to categorize African-Americans as ‘lazy, unambitious, uneducated, unfriendly, welfare dependent, and lacking in family values.’” He describes these painful moments of self-recognition in what becomes a kind of secular apology: a life of a sinner striving for sainthood, who, having been saved, wants to save everyone else.

…

Liberal values are therefore tossed out almost immediately. Kendi, a star professor at American University and a recent Guggenheim Fellowship winner, has no time for color-blindness, or for any kind of freedom which might have some inequality as its outcome. In fact, “the most threatening racist movement is not the alt-right’s unlikely drive for a White ethno-state, but the regular American’s drive for a ‘race-neutral’ one.” He has no time for persuasion or dialogue either: “An activist produces power and policy change, not mental change.” All there is is power. You either wield it or are controlled by it. And power is simply the ability to implement racist or antiracist policy.

The book therefore is not an attempt to persuade anyone. It’s a life story interspersed with a litany of pronouncements about what you have to do to be good rather than evil. It has the tone of a Vatican encyclical, or a Fundamentalist sermon. There is no space in this worldview for studying any factor that might create or exacerbate racial or ethnic differences or inequalities apart from pure racism. If there are any neutral standards that suggest inequalities or differences of any sort between ethnic groups, they are also ipso facto racist standards. In fact, the idea of any higher or lower standard for anything is racist, which is why Kendi has no time either for standardized tests. In this view of the world, difference always means hierarchy.

…

He’s capable of conveying the complicated dynamics of that violent mugging on a bus, but somehow insists that the only real violence is the structural “violence” of racist power. After a while, you realize that this worldview cannot be contradicted or informed by any discipline outside itself — sociology, biology, psychology, history. Unlike any standard theory in the social sciences, Kendi’s argument — one that is heavily rooted in critical theory — about a Manichean divide between racist and anti-racist forces cannot be tested or falsified. Because there is no empirical reality outside the “power structures” it posits.

…

He wants unelected “formally trained experts on racism” (presumably all from critical race-theory departments) to have unaccountable control over every policy that won’t yield racial equality in every field of life, public or private. They are tasked with investigating “private racist policies.” Any policy change anywhere in the U.S. would have to be precleared by these “experts” who could use “disciplinary tools” if policymakers do not cave to their demands. They would monitor and control public and private speech. What Kendi wants is power to coerce others to accept his worldview and to implement his preferred policies, over and above democratic accountability or political opposition. Among those policies would be those explicitly favoring nonwhites over whites because “the only remedy to past discrimination is present discrimination. The only remedy to present discrimination is future discrimination.”

Every now and again, it’s worth thinking about what the intersectional left’s ultimate endgame really is — and here it strikes me as both useful and fair to extrapolate from Kendi’s project. They seem not to genuinely believe in liberalism, liberal democracy, or persuasion. They have no clear foundational devotion to individual rights or freedom of speech. Rather, the ultimate aim seems to be running the entire country by fiat to purge it of racism (and every other intersectional “-ism” and “phobia”, while they’re at it). And they demand “disciplinary tools” by unelected bodies to enforce “a radical reorientation of our consciousness.” There is a word for this kind of politics and this kind of theory when it is fully and completely realized, and it is totalitarian.

…

I once thought I understood what sex and gender meant. “Sex” meant male or female; “gender” meant how you express that sex. Simple enough. I also thought that homosexuality was defined as a sexual and emotional attraction to someone of your own sex, as would be implied by “homo” meaning same, and “sexuality” meaning, well, sexuality. This baseline agreement on basic terms was a good start for a reasoned debate. You can tell someone’s sex by their chromosomes, hormones, genitals and secondary sex characteristics. You can tell someone’s gender by the way they manifest their sex and sex characteristics. People have infinitely different ways to express their maleness or femaleness, and cultures create different norms for these expressions. And my basic position was that we should expand those norms and accept all types of nonconforming men and women as very much men and very much still women.

But now I’m confused, and I don’t think I’m alone. Slowly but surely, the term “sex” has slowly drifted in meaning and become muddled with gender. And that has major consequences for what homosexuality actually is, consequences that are only beginning to be properly understood. Take the Equality Act, the bill proposed by the biggest LGBTQ lobby group, the Human Rights Campaign, backed by every single Democratic presidential candidate, and passed by the House last May. Its core idea is to enhance the legal meaning of the word “sex” so it becomes “sex (including sexual orientation and gender identity).”

The Act provides four different ways to understand the word “sex,” only one of which has any reference to biology. Sex means first “a sex stereotype”; secondly “pregnancy, childbirth, or a related condition”; thirdly “sexual orientation or gender identity”; and last “sex characteristics, including intersex traits.” Yes, at the end, we have “sex characteristics” in there — i.e., biological males and females — qualified, as it should be, by the intersex condition. But it’s still vague. “Sex characteristics” can mean biologically male or female, but can also mean secondary sex characteristics, like chest hair, or breasts, which can be the effect of hormone therapy. So in fact, the Act never refers to men and women as almost every human being who has ever existed on Earth understands those terms.

…

In these lesson plans, here’s the definition of homosexuality: “a person’s sexual identity in relation to the gender to which they are attracted.” Homosexuality is thereby redefined as homogenderism. It’s no longer about attraction to the same sex, but to the same gender. I’m no longer homosexual; I’m homogender. But what if the whole point of my being gay is that I’ve always been physically attracted to men? And by men, I mean people with XY chromosomes, formed by natural testosterone, with male genitals, which is what almost every American outside these ideological bubbles means by “men.” I do not mean people with XX chromosomes, formed by estrogen, with female genitals, who have subsequently used testosterone to masculinize their female body — even though I would treat them with the respect and dignity they deserve in every context.

…

Of course, anyone can and should like whatever they like and do whatever they want to do. But if a gay man doesn’t want to have sex with someone who has a vagina and a lesbian doesn’t want to have sex with someone who has a dick, they are not being transphobic. They’re being — how shall I put this? — gay. When Rich suggests that “it’s not just possible but observable and prevalent to have ‘preferences’ that dog-whistle bigotry,” and he includes in the category of “preferences” not liking the other sex’s genitals, he’s casting a moral pall over gayness itself. Suddenly we’re not just being told homosexuality is “problematic” by the religious right, we’re being told it by the woke left.

That’s the price of merging gender with sex. It’s time the rest of us woke up and defended our homosexuality.

#andrew sullivan #new york magazine #intersectional left #left behind by the leftward march #read the whole thing

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antiquery · 6 years

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yuletide letter

hi! first of all, i want to thank you! i’ve been writing fic for years and watching yuletide from the sidelines (often being v impressed), and this is both my first yuletide and my first exchange, period. i’m really excited!

general likes & dislikes

i’ll read just about anything if it’s well-written. some things i like, in general terms: power imbalances (healthy and not), complicated and ambiguous family (found or otherwise) dynamics, anything classically or literarily inspired, anything with religious overtones of any kind, unconventional governing metaphors (i once wrote 8k of lovecraft fic guided by the premise of thomas hobbes’ leviathan, ok), worldbuilding, negotiations of personhood, unexpected humanism, sharp interrogations of the world of the source material where necessary or interesting. things i dislike, in general: aus, unless very specific and near & dear to your heart, modern aus in particular, and almost nothing else? sex is fine, if it makes sense in the context of the story, just nothing too out there (though i have nothing against emotional and/or physical awfulness). rating isn’t an issue.

really i don’t have many hard & fast rules! i encourage you to be as out-of-the-box weird and creative as you like.

lovecraft mythos

characters requested: randolph carter, nyarlathotep

it is unfortunate but true that when i was 13 i saw the phantom of the opera in nyc, and it was profoundly formative, and ever since then the daemon lover has been one of my absolute favorite tropes. what can i say, i’m a sucker for the gothic. and this is a...very gothic ship, in the sense that it’s mostly about being pursued by the strange and terrifying, but also being drawn to that, against your better judgement and sometimes against your will. what i would love to see is a resolution of the problem the end of dream-quest poses in the context of the mythos: namely, why doesn’t carter end up dead? it’s kind of silly to propose that it’s really the thought of home that saves him, when you look at the fates of lovecraft’s other protagonists who run up against gods; ruthanna emrys argues in her article on the story that the end is nyarlathotep testing him, deliberately playing with him just for the fun of it. in that case, what is it about carter that draws nyarlathotep to him? why is this human in particular interesting enough to let live? and is that interest genuine curiosity, or bored cruelty, or something in between? for carter’s part, how does he feel about being pretty much completely at the mercy of something that thinks of him (from what he can tell) as a toy, and how does he reconcile the fact that he’s drawn to nyarlathotep in the sense that he’s been drawn to the otherworldly all his life with the very real possibility that he might meet a horrible fate at his hands? established relationship fic could be fun too, with both of them trying to deal with a. the massive power imbalance and b. the moral disparity, in that one party has morals and the other very much does not.

also, worldbuilding, if you like! the dreamlands are such a rich setting, at once very standard Portal-Fantasy-Land and incredibly not, strange and alien and wonderful in the way that only a place crafted out of dreams could be. how does that work, by the way— are certain regions representative of the dreams of certain people? what are the lives of the inhabitants like, the people who exist in a world created by the dreams of other people? how do they feel about gods, or dreamers, or both? how does magic work? government? society? technology? religion?

jonathan strange & mr norrell

characters requested: john childermass, john uskglass/the raven king, john segundus

this is less of a universe that i feel needs interrogating and expansion in the way that the dream cycle does, because clarke is so thorough, and there’s already such a developed world. instead, remember what i said about the gothic? yeah. jsamn has in common with the dream cycle that element and also a sense of profound individual insignificance— the scene at the end, with strange & norrell experiencing the effects of stephen’s and the king’s magic, sent chills down my spine. i’d love an exploration of who/what the raven king actually is, how he came to be as this strange embodiment of the fundamentally alien and wild element of both the northern english landscape and national character, and how childermass & segundus respectively relate to him. i could for sure go for a weird love triangle and/or triad— segundus and his wide-eyed fascination with magic, uncompromisingly wondering, that draws him to the king; childermass, who has to reconcile his almost feudal devotion to uskglass as king with the bone-deep terror that comes from being his harbinger. also, if you give me childermass/uskglass or segundus/uskglass or both at once as a kind of cathy/heathcliff type thing, with each in love with the other as a representation of the landscape, i will cry with joy.

the magnus archives

characters requested: jonathan sims, elias bouchard, “michael”

one of my absolute favorite things about this past season has been jon slowly becoming less and less human and more and more an avatar of the beholding, this terrified and unwilling vessel for something he doesn’t understand. i’d love to see a dissection of that fear in the context of his relationship with elias, or michael (yes i know he’s “dead” shut up), or both. how does jon feel about elias now— elias who got him into this in the first place, elias who represents the thing that’s slowly leaching away jon’s personhood and filling the space with something totally alien? how does elias feel about what’s happening to jon— how does elias feel about jon, more generally? and michael— does jon ever consider running to him, giving himself to the spiral instead of the beholding? (i’d love a fic where this actually happens, especially if it includes elias’s reaction.) how does michael think of jon, jon the human instead of jon the avatar? (see the lovecraft section above, actually.) what about him merits interest? and jon, how much of his being drawn to michael is a function of curiosity, how much a function of michael’s manipulation, how much the beholding pushing him to learn & experience & experiment? mostly, i just adore the complications of humanity that develop when a person is thrown to the eldritch wolves like jon’s been, and how the pushes & pulls of elias’s influence and michael’s influence act on him.

(also, i’m not saying i’d love a terrified jon at the center of a weird incomprehensible eldritch love triangle, but i’m not saying i would not want that.)

that’s about it, i think! please feel free to drop by my inbox (on anon ofc, just tell me you’re my writer in the message) and ask if you need any clarification on anything. thank you again! i’m really excited to see what you write!

#yuletide 2018 #bookshelf blogging #sorta

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afro-elf · 6 years

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How to Listen to Hozier: A Guide in Escapism with The Troubadour Hero

@farrahda5hy wrote this days ago and it’s every thought i’ve ever had about this fucking album and i really feel understood

The narrative I am proposing is personal to me, and I do not claim that it is proper or correct way to listen to this album. However, I will be providing commentary on how I compose this specific narrative. These steps are really boiling down how I perceive things so see them as the end all be all. The instructions are comprised on two main factors: one’s beloved and the constructed world that exists in one’s mind.

1. First, identify your beloved. I don’t have a significant other which is why I probably am going to choose Sweet Andy Hozier himself. Also, he’s a neat guy and quite a charmer and activist…etc. This step should be easier for those are in relationships. As reductive as this may sound, it is important that one chose a few words that summarize the relationship with one’s significant other. 2. The self-construction is really only important to listen experience. It’s really where your mind goes to when you’re listening to the album. For those who are taking the beloved to the narrator (Andy as Narrator maybe) approach, I assume this step would be harder or potentially easier as one’s mind is free to run wild as you are not tied down to reality. As a creative writer, I live and thrive in this space.

I am choosing the words: Fluid, Bold, Chaotic, Sarcastic, Overwhelming, and Passionate.

As for this world construction, I usually go back to my hometown within the Appalachian mountains, specifically the Smokey mountains. For me, this place represents a mysticism that I have created for myself. Honestly, it is quite the opposite of the Bog People villas described in the album, but there’s a large number Irish descendants in this area. But like I said, it’s more personal and obviously idealistic. I don’t care for my hometown, but I’m in love with how it made me feel and the bastardized version of it that exists in my head now that somehow blurred into my new city.

Taking these basic elements, I’m forming this new track list organization. Hold on to your hats, it’s going to get fucking wild and possibly a bit fanfic, so as Griffin McElroy says “just fucking play in this space with me.”

Track one: Take Me to Church.

Yes, don’t at me. This song is in fact the first song on the album, but I think it sets the tone for the narrative. Two lines that stick out are “She’s the giggle at a funeral” and “My church offers no absolutes.” Honestly, these lines really stick out to me. Immediately, it identifies the woman in the relationship as other to what is excepted in society. Quite frankly as black woman, I’m kind always in that category, you know. Not to mention the hella gospel tones and such. The second line mentioned out of context is very much a declaration of acceptance which is bomb, but also naive in a way in a new love sense. Because of course within relationships, there are aspects that are fine in the beginning or on some levels but cause problems in the long-run. For me, I identify as the woman who the subject of the song. Honestly, I’m that gal who’s going to say wise shit to you, but will also doubt herself. But I’m a “fuck what the world thinks” person and overcompensate by existing in this “let’s take down the world” ideology.

Track two: Jackie and Wilson

This song is so damn playful, and it’s this feeling of hopefulness and disappointment in a way. Really the entire breakdown of the song throws your head into a loop. There’s this one-sided commitment, and I guess when I get to that part of the song I’m always thinking “yeah, bud, I like you, but shit, this thing can’t last forever right? Don’t tie yourself down to me because woof…buddy, I’m a roadtrip you do not want to go on.” The song is trying to come to terms with a partner who isn’t giving their 150%. Also, for my mental music video, Hozier has his hair down the entire car ride and sunglasses on, and I’m sticking my whole body out the car with an lit cigarette in my left hand while we do donuts in Kroger parking lot.

Track Three: Angel of Small Death and the Codeine Scene

This song is another one where the breakdown of the song is the most powerful. Really the song speaks for its self. The relationship just is toxic and overwhelming and in need of escape. Every time I listen to this song, I imagine myself in a basement at a drum set. It didn’t really occur to me that it’s the chaotic feeling and the need to escape that I have latch on to.

Track four: Someone New

Forget everything you know about this song, okay. Because this song is literally the “Take Me or Leave Me” moment. Literally until the breakdown of the song, I imagine the beloved singing the verses rather than Sweet Andy. It’s very much a “we’re not working. We’re trying other people.”

Two things I want to highlight: the lyrics of the breakdown. This first part will not make as much sense until I talk about the next song. But Jealous!Hozier is a fucking thing. I find this interesting, but until then, there’s this “I’m level headed and open about my emotions” air about him. But this delightful pang of jealousy adds dimension to what I call the Hozier Troubadour Hero. The female character (or the one I have constructed in my own head) as main vocalist is just as level-headed and falsely self-aware. Then there’s this arrow of “oh yeah we’re doing this thing and seeing other people, but I’m not happy about seeing you with other people.”

The line “Love with every stranger. The stranger the better.” I love this wordplay. But against the line “how pure how sweet in love Aretha that you would pray for him,” it’s fucking taunting and bitter as hell. Really, starting the album of with Take Me to Church reflects this disregard for organized religion, which is no stranger to Hozier, but the beloved seems to still exists in that sphere. But I also want to read in another way that it’s bittersweet to the Hozier!character that this beloved still prays for him although she’s involved with another person. I don’t know. It’s interesting.

Quickly, I want to highlight the other vocal overlay that actually comes between the two lines mentioned. I get this air of confrontation and then the “NO ITS COOL IM HAPPY THAT YOUR HAPPY WITH SOMEONE NEW”. Once again, I imagine this argument taking place in an apartment living room.

Here, I would like to introduce a distinction between the characters. The Hozier character is very much fluid that is very self contained chaos whereas the female character is very much open chaos. As a fire signs, I totally get that. Hozier being a water sign is very fluid in what we stereotypically thing as fluid, but we also don’t always see water as destructive in comparison to fire.

Track Five: From Eden

To this day, I still wonder if this is a love song. I’m not sure if it’s supposed to be. But I find this song to be one of my favorites.

I want to flip the imagery of Jackie and Wilson and delve more into the Chaotic!Hozier characterization. Obviously, this song is very upfront with the Garden of Eden serpent allusion. This song exists in the uncertainty of relationship. The “are we or aren’t we” spheres. To sum it up, this is a conversation happening in a car. Oddly, person in the passenger seat (Hozier) is leading the conversation and the beloved as the driver really doesn’t want to have this conversation.

The ending of first verse give us little snippets, and it appears that the beloved flaws are being pointed out or Hozier is anticipating the responses from the driver. But also let’s return back to this serpent imagery. Hozier aligns himself with the serpent in Eden, so the idea of corruption is very highly in this imagined car ride.

When I first heard this song, I got the “bad boy who doesn’t let everyone know he’s a bad boy” vibe.” I really gripped on to this concept; along with other religious allusions, I really don’t know how to objectively look at them. For me, it’s a little “Walk to Remember-ish” where the preachers daughter is in love with the bad boy. I don’t know, but really at the heart of it, the narrative boils down to “I’m going to corrupt this persons core, and I don’t have remorse at all.” Understanding what this concept means on personal level will determine whether it’s a love song or whether it’s an act of selfishness disguised as love.

Track Six: Foreigners God

I’ll admit. I didn’t really get this song after my initial listen to the album. I think for me it’s just too personal. I grew up in a Christian household, going to a very charismatic church. So the line that really sticks out it’s very simple “It’s Foreign to me”. I’ll just leave that there.

It’s really an outsider looking in and not understanding and forming their own opinions. While “Take Me to Church” is very much a “sex in an abandoned church (or whatever) type of jam that highlights the oppressive aspects of organized religion, “Foreigners God” really displays the frustration of separating the comforting parts from all the oppressive aspects.

This scene takes place in the abandoned church, and I want to react in this way of “God is here” in this desolation that some people don’t understand. Going back to that fire fluidity, I just imagine myself dancing in this church with like a song under my breath and releasing all this anger I’ve shared with no one. Then Sweet Andy Hozier is just watching in the door frame in the background. Not even sitting in the pew.

Track Seven: Cherry Wine

I think I’m just punching a window out. Car window. A church window. A bedroom window.

This pivotal point of realization that “hey maybe you’re the one that’s holding you back and lashing out at people isn’t the best.” But the tragedy is there’s still a lack of self awareness. Like you’re angry but you still put blame on other people. Yeah…

Track Eight: Sedated

This song is another one of those songs that I interpret as the point of view of the beloved based on the breakdown of the song, but I still want to look at the Hozier character POV

“Darling, don’t stand there watching won’t you come save me from this. Darling, don’t you join in you’re supposed to drag me away from this.”

That’s desperation. That’s a little toxic in a way. Expecting a person to save you, but yet, forgetting that person may need saving themselves is selfish. What makes Jackie and Wilson so tragic is this naivety. “She’s going to save me call me ‘baby’ run her hands to my hair.” Yeah, that’s sweet and cute, but what are you doing in return. Falling in love with this idealized strong woman, but then denying her the opportunity to be vulnerable is very much the corruption I spoke about in From Eden.

Honestly, the worst part about hiding vulnerability is when it rushes out like a dam breaking or when a fire is no longer contained.

Track Nine: Arsonist’s Lullaby

I call it the pagan ritual version of Foreigners God or when Chaotic!Hozier is at his most powerful and vulnerable. Why? Is it the relinquishing of this vulnerability for his beloved to use as her discretion or is it his acknowledgment of hers and offering to aid her in channeling it? Yes, but it’s also the fire within him, the passion, the chaos, and the darkness that fuels him. He is both talking to the beloved and himself.

For the sake of the conversation, this scene also takes place in the same abandoned church, and Hozier gets up to where he stage used to be; barefoot and hair pulled back. At first, he’s swaying gently, fluid like as flame is first lit with back facing the congregation. He’s like this for a few moments and then he’s twirling around the abandoned stage until he’s almost stomping his feet. Thump. Thump. Thump. Suddenly, everything changes and his hair falls out the ponytail and turns around and the stumps are more violent, yet the dance is just as fluid until he steps down from stage…the intense eye contact is fucking overwhelming. He just walks out the abandoned church leaving his shoes like some awoken wild child.

Track Ten: My Love will Never Die

Do you like blues? Welp. This song speaks for its fucking self. Do you want Sad!Hozier crooning in a room by himself? Because that’s what he’s doing, babe.

Track Eleven: In the Woods Somewhere I get a lot of fever dream vibes from this song, so I can only imagine it as something just not real. So I present you with an actual dream I had about Hozier I had once.

Pretty much, I dreamt Hozier was this shapeshifter who turned into a fox that was terrorizing the town in his fox state. It was more a vigilante like thing, but it was tragic because I had to kill the fox out of mercy.

The song also talks about a similar scene. So mercy killing when you’re in love is very much something that hard to describe, but you have to do it to the other person when you love them. I don’t know. So just imagine Hozier shooting up out of dead sleep fever dream.

Track Twelve: Run

Also a ritual dance, but also possibly a fever dream? This song introduces the field/nature imagery to relationship narrative. The metronome in the background mirrors the jerky dancing of the beloved from the Foreigners God portion but the tempo of the drums gives rhythm to the fluidity of the Hozier!Character. Both of these two sounds represent being grounded, and they work in unison. This unison is a first really. Playing that fever dream, the song seems to end abruptly and I think that’s the true awakening of the Hozier!Character physically and emotionally.

The dream itself is the couple dancing in a field together in the afternoon. I could go further with this dream, but I’m going explain it as actual event later.

Track Thirteen: It Will Come Back

The best song on the album, not to mention a song of seduction. It’s an unintentional sexy song. I wish it were a duet or at least have more prominent female background vocals. While seduction isn’t the best term for the overall narrative, what I am trying to say is a song of pleading for so many things: to be let go, to be let in, or to be cast aside to make it easier to move on. Wild Eye, Sleep-Deprived Hozier is walking around barefoot at three am across town to reconcile his feelings, and then he’s just singing and howling outside my house? Of course, I’m going to let him in. “Don’t you hear me howling, babe?” The faded of the last line is so interesting, and it brings me back to Sedated’s line “I keep catching little words, but the meanings thin.” I just occurred to me is that the expression of vulnerability is very metaphorically, but on the literal manifestations are different. The Hozier!Character is very much a “tell me with your words”; the beloved is very much “tell me with your actions. “Don’t you hear me howling, babe” takes on another meaning in which the question is literally “you’ve seen me vulnerable, but did you hear what I actually said. I love you so much that it’s animalistic and consuming the humanity in me.” That’s oddly beautiful.

Track Fourteen: To Be Alone

So I bet you were wondering when I was going to talk more about the location part. Well, here is it. I grew up in the middle of the Bible Belt. Sometimes when you’re not conforming you feel like everyone is looking at you whether they are or not. At on a more concrete level, my hometown used to have a festival called the Fall Festival, and they would have a series of out door concerts of various artists. This event was usually held downtown. Honestly, I’m not to big on crowds, but at the same time, I adore being alone in a crowd or with one person while out in public. To Be Alone captured that vibe very well. Returning the relationship, at this point, the air of ambiguity of relationship still exists; however, the relationship is heading toward stability in my opinion. I just love the image of Chaotic!Hozier dancing in a crowd simultaneously ignoring everyone else while be fully away of the contained space he’s got to be close with his lover. Then just going the fuck home for sex just because the mood allowed it to feel sacred in some way. Maybe it was the dream of the two lovers dancing in the field.

Track Fifteen: In A Week

The only duet on this album! UGH SO DAMN GOOD! A lovely balances of vocals; they are playing off each other. It’s very much stereotypical “we finish each other’s sentences” concept but actualized very well. So maybe the sex didn’t happen after the festival, but that closeness and intimate is still present. Despite being allergic to grass, I like lying in the grass. I also like the macabre. So nothing is out of place, and it’s all intimate joke to describe a seemingly tragic love that is no longer tragic.

Track Sixteen: Like Real People Do

Something tragic about that this song (it’s probably the true story behind it) but also romantic. As the penultimate song in the album, it’s very much the final acceptance of all the flaws, frustrations, and the opposition within. Not to be sexy, this song is the foreplay to the final song. This is the outside conversation on the porch before you invite your lover into the house to stay the night and lead your lover upstairs or to the couch or the floor Whatever floats your passionate boat.

Track Seventeen: Work Song

It’s the only song on the album that doesn’t seem to have baggage behind it. It’s purely romantic. I put this song in opposition to Take Me to Church really. I imagine that’s why I put it at the the end. This song is true acceptance not the fake acceptance in Take Me to Church. The line “Heaven and Hell were words to me” signifies this point. Everything I’ve described throughout this narrative as been about duality and finding where the lines blur for this relationship to be functional. “Work Song” finally rejects that ideology and allows the relationship to heal and flourish. So in this moment, let’s return back to this abandoned church that this couple has made their own sanctuary (face it they are fucking weird) but it’s not broken down or stuffy. It’s homely as they camp out for the night making their bed at the abandoned altar. The couple makes love in the moonlight that peeks in through the shattered window. The whole damn cosmos witness the rebellion that manifests in their love. So yeah, I’m curious to what the narrative of the reverse of this track list. I didn’t have this narrative planned out in my head. It just came organically as I was writing. Honestly if i had written my original idea it would have been more fantasy driven and a lot more Chaotic!Hozier. If you’re curious about that let me know. Also, I will try to do one of the original track list because it’s more of a challenge.

#farrahda5hy #submission #hozier

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