“Acknowledging and strengthening your supportive web of equals is Right Action. Not putting value on large status symbols is Right Thinking. Be quietly comfortable; if you are well ahead you should not aspire to enter the ranks of the wealthy but be sharing more.”
From Judith O’Grady
I was presenting recently about the divination system I use, Ogham.
No, this essay isn’t about Ogham but in my introduction about them/me I touched on the way that my Druidry differs from many other modern Druids:
In Olden Days, Druids studied for 20-25 years to become literate in several languages, to memorize laws and teaching stories and then recite them, to play an instrument and sing, to make extemporaneous poetry, and other things. ‘Druidry’ was not a religion; ‘Druid’ was a title.
Some modern-day Druids consider that achieving a Masters degree gives them approximately 20 years of education, or that being head of a Grove or well-informed about the old mythos and lore gives them the title. Or they just consider themselves as such because of their inherent status and importance.
Then they make assumptions about how things were in the Older Days and say,
“The Druid informed the people when the Holidays came, decided what the law stated, passed on the lore……”
I have no clear idea how Druids acted, believed, and worshipped in the Olden Days; not much instructional lore exists because Druids had a gease
(like a taboo but which was something that they might have to do as well as being forbidden to do and also varied from person to person)
against writing down their religion, dogma, beliefs, rituals, etc.
But I have read about history.
Before Modern Times common people mostly stayed where they were born all of their lives. Even as late as Pre-Industrial Age most non-noble, ordinary people travelled 15 miles or less from their home-place in all their lives. Travel was difficult and news disbursal was slow; so only what happened in your neighbourhood was well known. Then Market day would permit news from the surrounding area and near villages and towns to be traded along with speciality goods. Big fairs once or twice a year brought further news, imported goods, and professional performers.
More classes of people went to big fairs so the news would be different in scope. On market day you would talk over your own tradespeople, farmers, and miscreants but at a Fair the news would include kings, far-away wars, clan fights, all that constitutes history. Before Common Era you might see a Druid or hear what the Druidic opinion was about the history.
But it wasn’t that you existed in a sort of formless void between the occasional, accidental, fleeting contacts with the Big People. Common people had a rich and meaningful life that had its own complete history; just one that has never made it into the books. It needed no Druid to tell you what to think or do, you could decide on your own. You might consider your family or community history; if you felt you needed advice, counsel, or Magic you need not search out a titled person. In your real, small world there were Fairy Doctors, Wisewomen, Cunning People, and storytellers (seanchaí). Although people might travel quite a distance (in their estimation, not ours) to consult a Healer or Soothsayer those people continued to be viewed as people much like the applicant but with a skill…. something like making good cheese or excellent beer. A skill with a little mysterious to it— people in touch with the Other World or wise in healing were like blacksmiths, dealing in Magic but a common-sense kind, not too dangerous.
The stories the Seanchaí told (or, failing that, the stories that came from your neighbours in gatherings) were about the high people and had larger Magics and bigger events in them and (imo) were considered to be a little inflated for the grandeur of it. But the story about your neighbour being dropped in a bog by a Will O’the Wisp was taken as told if not connected with having a drop taken.
So having a skill, even being very very good at it, didn’t change your status. You still lived down the road and traded elixir for shoes or foretellings for a chicken. Maybe if word of mouth spread enough a lady might come for a Magic Potion and give a little bit of jewellery in exchange but you were still a small person, rooted in your own countryside, associated with your own people, secure in your own identity.
In the Pagan community there is a status than many aspire to— being a Big Name Pagan (BNP) which would (presumably) make you larger than life. You might be able to live, possibly live large, on your Pagan earnings! You could be fortune-teller to the stars! But no, if suddenly my readings of Ogham went viral or people flocked to hear me give out about Irish lore or Socialist Druidry (none of these is really viable even as a daydream) I would not become a BNP, I would still live the same small life as now and just share more.
Because I want to live a small life as a goal. I don’t say to myself that perhaps I’ll win the lottery or get a fabulous job or be elected as Empress of the World and this small life is just for now. ‘Where I Am’ (the fifth direction) actually defines me and not ‘where I wish I was’. I want to be in the web of common people and connected to my many equals; this is the Right Place. I am a skilly-person; my skill is Magic and God-Speaking but I am not a religious leader, I am just religious. People can ask me about what the Gods are saying, what is Right Action and Balance in a given situation, herbal preparations and Magic, divinatory advice…… but I will ask for help in their skill in return.
So what about the coming End Times when all Small People should rise up?
In more recent Irish history there were the Troubles; that part of the island not included in the Irish Republic was at war. From my admittedly biased point of view the Freedom Fighters/Soldiers of the Republican Army/terrorists (small people) were engaged in an unequal war with a Great and Domineering Empire. Many other small people saw those soldiers as part of their community, equals and compatriots. Even if circumstances kept them from playing an active, fighting part the people actively fighting were still neighbours. Soldiers who were retreating from a losing battle could run through any unlocked door and have it locked behind them and, if necessary, answered afterward by homeowners who had seen nothing.
When the armoured cars drove into a supportive community the small people living there (part of the Great and Domineering Empire‘s battle plan was unequal hiring and pejorative housing allotments to ensure that their enemies stayed small) would stand outside their homes and clang the trash can lids on the pavement as the cars rolled by thus locating the enemy for the soldiers. If ordered to stop they could readily stop and leave the clanging to the person on the other side of the street.
There is no stigma in being small, quite the opposite. Small, taking up less room, is the Right Place. Acknowledging and strengthening your supportive web of equals is Right Action. Not putting value on large status symbols is Right Thinking. Be quietly comfortable; if you are well ahead you should not aspire to enter the ranks of the wealthy but be sharing more.
If you can fight, fight. If illness or age or family or fear keep you from fighting, stand in solidarity and bang your trash can lid.
is an elderly Druid (Elders are trees, neh?) living on a tiny urban farm in Ottawa, Canada. She speaks respectfully to the Spirits, shares her home and environs with insects and animals, and fervently preaches un-grassing yards and repurposing trash (aka ‘found-object art’).
“Let us call to them to enter into, as is Their mandate, this iteration of the never-ending fight against the Powers of Wrongness; the stealing and imprisoning of children. Send down Your power to help us stand for Right Action.”
From Judith O’Grady
At our MidSummer Ritual, the Deities addressed are Archetypical Seasonal Personifications rather than Deities of a specific Pantheon. They are the Oak King, Warrior for Right and for the Powerless (a modern analogy is King Arthur), and His Warrior-Band Leader, a sort of Joan-of-Ark figure without the visions and eventual burning-at-stake (Scáthach, if you’re familiar with Irish lore).
In the wake of recent news and responding to a Sending from the Gods, I made some changes.
This is how it came about:
I was in the depths of Morning Meditation (dozing) and the thought came into my head that our Druid Grove doesn’t have a specific processional for MidSummer (this is one of my ongoing projects). Suddenly my head was singing a protest song from my teen years (I was in the March on Washington in 1967).
“Hardly appropriate to Longest Day.” I thought.
…more singing, with Fierceness added. I listened harder.
“O, You have volunteers for the fight against the caging of children….. I see.”
Our processional song is now ‘Like a Tree Standing by the Water, We Shall Not be Moved’ with some new topical couplets in the verses. I also changed the Statement of Purpose:
Guiding Druid: Why are we here?
All: We are here to honour the Gods!
Guiding Druid: As our ancestors once did, so do we do today, and so will our children do in the future. This is the Holiday of Midsummer.
Come in good faith and with strong and open hearts for the Ritual of the Longest Day!
This is the time of Greatest Light, let it shine into our lives!
This is the triumph of the Oak King, Warrior for the powerless, Protector of the oppressed. He rides into battle; the Warrior Maiden, his War-Leader, at His side.
Together they ride the turning wheel up into brightness.
Let us call to them to enter into, as is Their mandate, this iteration of the never-ending fight against the Powers of Wrongness;
the stealing and imprisoning of children.
Send down Your power to help us stand for Right Action.
Unlock the cage doors, this sorrow vanquished with this day’s battle won.
Let their light shine into our lives today and always!
Bíodh sé amhlaidh!
All: Bíodh sé amhlaidh!
I re-wrote the in-ritual invocation and thanks a little:
Will the Oak King and the Warrior Maid also come?
Druids of the Occasion:
Triple, Triple, flow and ripple,
Praise and Honour; not a mickle
The Gates are open, as You see-
Cross here, with Fire, Well, and Tree
Without the Gods we fail and wither;
With thanks and love we ask Them hither.
Oak King’s Druid:
King of Summer, Mighty Oak,
Your triumph is the Longest Day!
Strong, You help the weaker folk.
Bright, You shine to point the way.
Shine Your brightness, we invoke;
Here, where we have come today.
Praises to You rise up like smoke,
And Offerings in glad array.
Warrior maid’s Druid:
Lead us victorious through the heat,
Warrior Maid, to Harvest Home.
Even cold in Winter’s deep,
As Your kerns we’re not alone.
You know the tiredness of Duty,
The loneliness of standing guard;
Let it all resolve in Beauty-
Led home by You, the way unbarred.
This is Your time, green and warm,
To bring all things to their fruition.
Your mighty tasks You will perform,
And we will send You our petition.
*suitable offerings are made*
The Deities of the Holiday are thanked:
All that comes will surely pass,
Thank You for coming here today.
We, to you, are blades of grass,
We will go and You will stay.
Warriors, we thank you both;
Bold and sharp! Nevertheless,
You will help us, nothing loath,
‘Gainst the Powers of Wrongness.
But the biggest change was to add a Working, which in this case is an invocation to the ghosts of historical killings and a call to the Gods for intervention:
Now do the strong oppress the weak.
Rise again, Drogheda’s shadows,
No kingdom’s given to the meek.
And there are lies to be exposed.
The echo of history will ring,
Ghosts created at Culloden,
And ephemeral warriors bring,
To right wrongs done by evil men.
St Louis, ship of souls, sail on;
Now is the time for a crusade.
Come, whole and sound, from where you’ve gone,
Your memory has not decayed.
Powerful men have called up war,
To be waged on little children.
Memories! Clans!Allies and more,
All Beings for Good from now and then!
Bring Mighty Voices, even the odds,
I call Holy Fire down, Gods.
In my belief system the invocation for action on the part of humans changes the enforcement of the Second Precept (‘EveryBeing has Free Will’) to allow more direct action on people by the Gods. I am, to a certain extent, abrogating my free will to the use of the Gods but also I believe that more manipulation of events is available after invocation. So even though I no longer an American citizen, have no representatives, and cannot think of what I can do to help or change, the Gods will act on my request. And, I am sure, the petitions of many other saddened people like myself.
Bíodh sé amhlaidh!
Which is, roughly translated, ‘Let it be so!’ and is our Grove’s ‘Amen’.
is an elderly Druid (Elders are trees, neh?) living on a tiny urban farm in Ottawa, Canada. She speaks respectfully to the Spirits, shares her home and environs with insects and animals, and fervently preaches un-grassing yards and repurposing trash (aka ‘found-object art’).
We Pagans are a conquered people. Our people have been systematically tortured, murdered, domesticated, and exploited. Our tribes have been displaced and scattered; we now live in tiny, redundant, inefficient and resource-hungry enclosure-cages creating an illusion of self-sufficiency and rugged individualism, while plugged in to the matrix with its feeding-tubes and thought-machine programs. Our traditions of dwelling with nature have been mutated, assimilated into the dominant culture of exploitation and resource extraction. Our gods have been relegated from vibrant, living beings and companions in relationship with us to mere characters in old, forgotten stories. Our magic and wonder have been dismissed as superstition, while the hegemony of the laboratory masquerades as wisdom, replacing Truth with mere facts. Our sacred connections to the land and its ecosystems have been severed, made so abstract that only a tiny handful of us could survive away from the infrastructures of civilization for more than a few days, or only a few hours in adverse conditions.
We Pagans are a conquered people. The conquest of Paganism is so complete, so fundamental, that it’s obscured from our view: many of us couldn’t even identify our conquerors. Today, while we sort our recycling bins, putting the refuse-relics of our consumerism into the proper containers for “disposal,” our culture argues about whether or not Climate Change is real, whether planetary rates of extinction are happening 10,000 times faster or only 1,000 times faster than the natural extinction rate. We get online, sipping our lattes, and we argue about whether a vegan diet or a paleo diet is healthier for people or the planet.
We Pagans are a conquered people. We don’t even know who we are anymore. Getting Pagans together is like herding cats: we joke, we celebrate our diversity, and gossip about our witch wars. There are many types of Neopagans today, and all of us have been conquered. It doesn’t matter what kind of Pagan you are, which specific tradition, subculture, or set of Pagan values you embrace, we Pagans are a conquered people.
What kind of Pagan are you? Not that it matters….
Are you a Druid? The Druids were wiped out by Romans, though there have been attempts to revive the traditions. At best, we are guessing at what the Druids were, and the ways of modern Druids — connecting to the land, being in relationship, guarding the stories of the tribe, and questing Awen — are in opposition to the mainstream culture. We are no longer aware of our direct relationship with the land and its ecosystems. There is only property to be exploited, to be conquered and “improved” for private gain subject only to the laws of free-market mythology. The Awen of direct experience, of intimate relationship and engagement, is being replaced by vicarious, secondary experience. Rather than gather by the thousands to wander in the wilderness, we gather in stadiums to watch other people run on artificial grass, elite athletes clad in kevlar armor. Rather than commune directly with the wild divinity in nature, we gather in megachurches to listen to other people sing & tell us about God, passing around a collection basket. The “tree wit” of Druidry lingers, but we must learn to see it.
Are you a Heathen or an Ásatrúar? In most places you will be seen as a racist, a white supremacist, or simply as deluded. The hagiographers say that Olaf The Saint, one of my ancestors, was responsible for converting Norway over to Christianity. The Gods of the Northern tradition endure, even if we must look deeper than portrayals of Thor as a blonde, hot-tempered hottie who is merely a quaint albeit archaic member of an elite group, aloof from humanity, who fight the evil space-aliens bent on their own agenda of colonization.
Are you a Polytheist? Two thousand years of hegemonic monotheism means that you are not likely to be taken seriously in most places in the Western world when you speak of your gods, and your relationships with them. No longer is the question of many gods up for debate; instead it is which god is real, with the rest being imaginary with frauds or infidels for worshipers. And even this is among those who acknowledge the possibility of divinity at all — for many others, talk of divinity is madness and delusion.
Do you work with magick? Your work will be derided as superstition, under the epistemological monopoly of science. Indeed, a favorite tactic of modern, fundamentalist pseudoskeptics is to reduce an idea or a concept to mere “magical thinking” so that it can be dismissed entirely as folly.
Are you a Goddess-worshiper? You are a threat to patriarchy, by even having the audacity to suggest that the feminine can be on the same plane as the masculine, and that a divine feminine is even possible. There is no room for the Sacred Feminine in Father, Son, & Holy Ghost, in Allah and His Prophet, in YHVH, much less in the “human resources” departments responsible for writing smaller paychecks to its female employees.
Are you an Animist? A Pantheist or Panentheist? Then you live in a place, on a planet, that has been systematically disenchanted, desacralized, and despoiled, a place that almost certainly bears little or no resemblance to what the place looked like a few short centuries ago before Capital got its clutches onto it, extracting all the resources it could for private profit without regard to the intraspecies genocide it left in its wake. Anyone who spends enough time out in nature has heard its call, its lament, crying out to anyone, anyone who will listen, in a language not audible to domesticated ears.
Are you a Reconstructionist? The reason you have to reconstruct your spiritual path is because it was wiped out in the first place. That these old, Pagan ways of being are not glaringly obvious even to a child in our culture is perhaps the biggest indicator that we Pagans are a conquered people. Some ancestral wisdom has been lost forever, wiped out by a mere few hundred years of colonialist hegemony, and its reconstruction will require another few thousand years of indigenous human experience as part of their ecosystems.
Are you a Witch or a Wiccan? Untold thousands of Witches were burned at the stake for over a century, one of the most widespread examples of genocide in human history. This genocide was not limited to one nation-state or one single power-structure, as one of the first historical examples of a unified, global assertion of power. The ways of the Witch are beyond forgotten, they were deliberately and systematically stamped out under direct threat of death and torture, replaced by other mechanistic social orders ripe for exploitation.
The smell of smoke lingers
Even today, the smell of smoke lingers. To those who learn to be attentive, to quieten the mind and pull one’s awareness away from the thousandfold distractions of modern life, the past will whisper its stories into the ears of the present. We must look at our history to discover all the layers of our identity. Who are the Pagans? What stories from the past helped to shape who we are today? I am convinced that our history reveals a very strong characterization of our tribe & our subcultural identity in the 21st Century. We Pagans are a conquered people, and we have largely become so within the past 500 years.
The Pagan ways-of-being were much more intuitive and apparent to people living 500 years ago, before the Scientific Revolution, the birth of Capitalism, and the beginnings of European Colonialism. Modernity itself rose from the ashes of the Pagan ethos as it was systematically and globally incinerated from popular consciousness on thousands of pyres and stakes of the victims of the witch hunts.
Indeed, even today the smell of smoke from The Burning Times lingers. This period in history remains the paradox of our age: at the same moment that the prevailing worldview was turning to those core values that we fetishize — the Enlightenment, the Reformation, the rise of science as the best (indeed the only) epistemology, the rise of capitalism and its notion of property and profit as the fundamental organizing principle of society and the planet’s resources — there occurred some of the most brutal examples of repression and genocide ever witnessed, a brutality that was unprecedented in its scope and scale:
In this “century of geniuses”—Bacon, Kepler, Galileo, Shakespeare, Pascal, Descartes—a century that saw the triumph of the Copernican Revolution, the birth of modern science, and the development of philosophical and scientific rationalism, witchcraft became one of the favorite subjects of debate for the European intellectual elites. Judges, lawyers, statesmen, philosophers, scientists, theologians all became preoccupied with the “problem,” wrote pamphlets and demonologies, agreed that this was the most nefarious crime, and called for its punishment.
—Silvia Federici, Caliban & The Witch, (New York: Autonomedia, 2004) p. 168.
This past, once we clear the irritation of the acrid smoke from our eyes, will begin to speak. As we learn to listen, we begin to understand that this time is best described as a turn from Pagan values, resulting in the wholesale slaughter of entire populations who embrace these values, the marginalization of Pagans within the new power structures created at this time, and the demonization of these values within our consciousness.
The new power structures used fear both as a means of social control and to engineer this shift in values. They cultivated fear of the witch-hunters and the Inquisition, who could exercise nearly complete power-over in the most horrendous and unspeakable ways, and ultimately fear of that which they claimed to be eradicating: witches, demons, devils, and magic. Pagan ways weren’t quaint practices or ignorant superstitions that faded away because now we know better. They were deliberately and systematically repressed until they were all but stamped out. We must now reconstruct them.
In this culture of fear, our Pagan values were nearly lost. Today, the signs of this loss reveal themselves to souls attentive to the world’s condition. The first hint is a vaporous sense that is hard to put a finger on: something is fundamentally wrong with the world, with the way the world is organized, with the flows of power structures in the world. As we look deeper, they become more apparent.
First, there is always war. From the massive mobilizations and armaments of World War II, to the development, use, and threat of nuclear, chemical, and biological weapons, to the wars against hidden threats such as communism and terrorism, to the resource wars seeking to control supplies of oil across the globe, to the political and economic dominance of the military industrial complex, to the War on Drugs, to the War on Poverty. War, war, war. No sane person wants it, yet it is all around us, organizing much of society.
Second, there is habitual, widespread, and systematic deceit by those in power. These are most easily spotted in the various antics of the US government, but it is hardly a new phenomenon. From the destruction of the USS Maine in Cuban waters leading up to the Spanish-American war, to the Reichstag Fire preceding Hitler’s seizure of power in Germany, to the Patriot Act, the Department of Homeland Security, the illegal “detainees” of Guantanamo Bay following the attacks of 9/11, to the Watergate scandal, to the empty rhetoric-posturing in any political “debate” preceding an election, it is clear that those in power do not say what they mean, much less do what they say. Indeed, it is fundamental to the preservation of their power that they don’t. This is not a problem of either side of the US power structure; both Democrats and Republicans systematically operate from this place of deceit, and for both parties the main goal is to preserve, consolidate, and expand their power bases, each serving the larger power structure in slightly different but related ways.
Third, there is an unprecedented stratification of wealth that continues to widen the gap between rich and poor, for individuals, businesses, corporations, and nations. As the saying goes, the rich get richer, and the poor get poorer. An economy exists to help regulate the use and distribution of wealth, which can only be created through labor and enclosure of natural resources. Awareness of these injustices reached a crescendo in 2011 in the various Occupy movements, and continues today with Strike Debt and countless other movements.
Fourth, humanity’s relationship with food is completely out-of-balance. In some places of the world, people starve, barely eking out adequate sustenance for survival. In other places, food is not a way to sustain life, a gift of nature of which humanity is a part, but rather a mere sensual pleasure, packaged in plastic, with a myriad of choices as to which flavor variety will suit one’s whim that day — indeed thrice daily. As a result, nearly a billion people struggle with getting enough food (to say nothing of adequate nutrition), while nearly 2 billion people are overweight or obese. There are many causes for obesity, and the problem isn’t this simple, but the poor almost never get adequate nutrition whether they are consuming too many calories or too few. In addition, because of the way food is produced on our planet, there is alarmingly little quality topsoil left, and it is deteriorating 10-40x faster than it can be replenished. The aquifers of the earth are running dry, due to both irrigation and the bottled water industries, to say nothing of fracking.
Fifth, healthcare is nearly impossible to navigate for many people in the world. In some parts of the world, there are not enough doctors, healers, educators, and above all, resources; in another part of the world, healthcare has become so profit-driven with costs so inflated that it is inaccessible to millions. The system is bogged down by the allopathic medicine machine — insurance companies driven by profit, actuarial tables, and entire departments of workers whose sole purpose is to find specific ways to deny coverage for its patients; pharmaceutical companies who hoard knowledge of health techniques through patents, who overcharge patients in certain countries so that it is more profitable, who advertise their drugs in mass media, promoting the idea that wellness can only come through chemistry, and reinforce that it is OK to profit from the suffering and misfortune of others. The witches used to be the healers. Every community had them. These healers were attuned to local ecosystems, and knew how to make medicines of all kinds. The community supported them. People didn’t lose their homes and everything they owned when they got sick.
Sixth, and related to the pharmaceutical industry, there is rampant mental dis-ease in the west. Depression, angst, and eating disorders (anorexia & bulemia on one side, emotional binge eating on the other) are everywhere one turns. Usage of psychotropic drugs are at an all-time high, including mandatory prescriptions for “difficult” (which usually means unusual or hard-to-control) children in public schools. This problem of overmedication stems from and reinforces the notion of “compulsory neurotypicality” explored by Sean Donahue, which “decreed only a narrow band of neurological experience and expression permissible, and demonized or pathologized variation from the norm.” Furthermore, these drugs are widely advertised on television, creating a sense of never-having-enough. No longer are commodified neurotransmitters and neurotransmitter modifiers tools to chemically assist people in navigating the emotional and psychological pain they are experiencing, but instead have become “happy pills” for millions of people, sold to exploit our culture’s deepening sense of unease and malaise.
Seventh, the problem of wageslavery is fundamental to western culture. There are a few who derive happiness from their jobs, but the vast majority of people would immediately quit their jobs if earning money was unnecessary. It’s one thing to expect people to contribute to society — including the unpleasant jobs that no one really wants to do — to the best of their ability, but how many jobs are truly essential to a healthy, well-managed society? Does society really need a fast-food restaurant on every corner, providing two-dozen underpaid jobs each, in order for people or the neighborhood, much less the ecosystems it extracts resources from, to thrive? Do marketing executives truly make the world a better place? Are corporate lawyers responsible for maintaining a smoothly-functioning society? In short, no. There are far more work-hours of labor performed each week than are necessary to maintain a healthy society. Our time performing these tasks should leave plenty of leftover time for adequate self-care and wherever our personal liberty takes us. It’s more difficult to enjoy and pursue one’s liberty when you have a work schedule during most of your waking hours. This is the opposite of liberty, or our culture’s promise of the pursuit of happiness, as Marcuse reminded us in 1966:
“I hesitate to use the word — freedom — because it is precisely in the name of freedom that crimes against humanity are being perpetrated. This situation is certainly not new in history: poverty and exploitation were products of economic freedom; time and again, people were liberated all over the globe by their lords and masters, and their new liberty turned out to be submission, not to the rule of law but to the rule of the law of the others. What started as subjection by force soon became “voluntary servitude,” collaboration in reproducing a society which made servitude increasingly rewarding and palatable. The reproduction, bigger and better, of the same ways of life came to mean, ever more clearly and consciously, the closing of those other possible ways of life which could do away with the serfs and the masters, with the productivity of repression.”
—Herbert Marcuse, “Political Preface 1966,” Eros & Civilization (Boston: Beacon Press, 1966) xiii-xiv.
Eighth, unprecedented weather patterns rage across the planet. The Earth’s environment — in terms of its ability to support human life — is rapidly deteriorating. The “global warming” debate rages on in yet another dualism, where each side thinks the other is somewhere between mad and stupid. Limiting this discussion to one parameter (temperature, ie, warming) or even a few (broadening it to include “climate change”) does not look at humanity’s relationship with the ecosystem. It is clear that humans are affecting the ecosystems of the world in a profound way; all one has to do is fly over the US and look down to observe the effects industrialized human activity has had. Everything is in muted colors or artificial, mechanical, geometric patterns attached the natural landscapes. Humanity is beginning to see the effects of a few centuries of industrialization, which accelerated the desertification of the planet by way of human domestication for the past 10,000 years or so. These effects have been all-too-easy to deny because they have taken longer than one lifetime to manifest.
How did this happen?
I could go on. Many do; indeed the present (not to mention the future) seems quite bleak.
What happened? Where are the ideals of scientific progress, of Enlightenment notions of “perpetual peace” and “equality and justice for all”? After 500 years of ostensibly chasing these noble goals of the “century of genius” — the triumph of the Copernican Revolution, the birth of modern science, the dawn of Capitalism, the first experiment with modern republics and “representative democracies,” the Bill of Rights — these ideals have not fulfilled their promise.
The complex web of problems we see today is an extension of this history of Paganism over the past 500 years, a history that can be characterized primarily as a move away from Pagan values. There is a disconnect between these core Pagan values and our daily experiences within our present, 21st century world, a disconnect which produces not only the global crises outlined above, but also a spiritual and psychic conflict and crisis within each observant, thinking Pagan whose life is all-too-rarely in harmony with these values. We Pagans are a conquered people indeed. But even worse, we have been assimilated, which means we directly participate in our own suppression. This is both the horror and the genius of colonialism.
We Pagans are a conquered people. But many questions remain, and indeed will be explored in future columns in these pages. Among them:
What exactly are the Pagan values that have been lost?
If Pagans are a conquered people, then who are the conquerors?
What benefit are Pagans getting from this relationship of conquest? What should we do about it? Should we resist, and if so, what are the most effective modes of resistance?
Will Pagans be courageous enough to decolonize themselves?
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