AT THE LAST RITUAL, which was Imbolc, while we were having our customary snack afterward, I asked the Grove if we would like to give to a refugee assistance group as well as our traditional (for Imbolc) donation to the food bank. In our world order, the deity of Imbolc is of course Bridget, Whom we see as a protector of the poor as well as the midwifery and blacksmithery aspects. And our winters are fiercely cold; and apparently there is a donation slump in the post-Christ-mass non-Pagan society.
So now is when we give to the hungry in Her name because who needs intercession and assistance, really…… it’s like the famous historical personage who’s name I don’t know (my, that fellah said a lot, almost as much as ‘anon’, neh?) who was told that the new-made laws were not ‘anti-poor’ and responded ‘I see; the rich cannot sleep under bridges nor beg in the streets as well’.
I looked around at the Grove members present; one said that our focus should, in her opinion, be local. Another countered that since we had specifically spoken to Her about the refugees we should back up our petition; the first speaker agreed and said she would be satisfied if the amounts were unequal.
“Excellent,” I said “60/40? 70/30?” The first speaker nodded and I glanced around again.
As it happened, we had a guest present. “Are you going to vote now?”
“No, we are not a democratic group. We are mostly socialists and few in number; we run by consensus only.”
We only act if we are all acting together. If we don’t have agreement we act as individuals (like when I cursed the animal abuser named ‘Seagull-Ripper’ by my son—I only reported to the group because we are all invested in the river-shore’s well-being. They were guardedly relieved that action had been taken although they were uncomfortable with it).
Anyone can do this, you don’t have to be Druids nor follow the Old Gods. Form a group of like-minded people, convert a friendship group to action, mention in a social setting that you would like to take some action and draw in the people who like the idea. Talk it over and make a plan you all are comfortable with, then do something.
In the same post-Ritual chat ‘n snack, the visitor commended us on our work after I reported on the ongoing dialogue between me and the public lands bureaucracy about our planting trees at MidSummer Ritual. (Be you sure that we will guerrilla if we are not granted permission; if we are given permission, however, we will also get free trees given us). It’s not hard; discussion fosters ideas and the person most interested in the idea makes a plan that the others participate in.
It’s fairly easy to convert talk to action in a small group: it’s impossible to lose transparency, non-participation is obvious, adjustments are fluid and quick.
I was heartened and moved by the post-inauguration Woman’s March; big numbers are good for making big statements. A lot of people show a consensus that is hard to ignore. But actually, a lot of those marchers were small action groups that had planned together what they were going to do.
All of those little stories: the choral group who had practiced over video and had never met in person until they were marching, the people holding up street-width group banners, my house-bound friend who made and sent a lot of pink hats and all of her sisters who did the same, the people who put on skits or donned costume….
Following leadership is the old way. If you elect a leader, you abrogate your involvement in the process. Yes, I belong to a nation and I pay taxes. I expect my government to engage in sewer maintenance. If my provincial leader ran on a ticket of free post-secondary schooling I would vote yes–that’s something I and my several friends would have difficulty implementing ourselves. But organizing garden plots in the yards of interested people and sharing around the produce? That’s something we can do ourselves. Teaching the dominant languages and bureaucratic form-filling in the community centres? Again, something we can do ourselves.
I must admit, I don’t belong to those two exampled action cells myself, although I am aware of both of them and know some of the people who do those things. I don’t have dig and weed capability, but have shared seeds and knowledge with other action cells that are forming to de-grass yards.
What I do best is talk to Gods and Beings, and talk to people who don’t trance, and receive messages about what it’s like. Just like my Grove members that didn’t want to curse “Seagull Ripper” themselves, there are quite a few radicals and ecologists (not mutually exclusive groups, though) who don’t want to acknowledge that the world is full of Gods and Spirits, but can hear the World Song faltering nevertheless. They acknowledge the convergence of our goals while insisting on the divergence of our beliefs. But action is still furthered.
It’s like before I retired. One evening I was in the lab working when an assistant came down the hall.
“We have an intractable cat in treatment,” she said “and the technician told me to come and get you.”
“Okay, I can stop what I’m running.”
“What are you going to do?”
“But I hold!”
“Right,” (now we’re in treatment…)”I’ll hold the front, you’ll hold the back. Now we’ll just wait a moment and I’ll tell the cat it’s all right.”
So the cat quiets down and we draw blood. The assistant is still confused.
“What did you do?”
The treatment technician, a person of science if there ever was, said,
“We don’t ask ourselves that question; Judith is doing something that works, go and get her when we’re having trouble. But don’t listen or you’ll fall asleep.”
“I can’t talk to aggressive dogs,” I cautioned “just fear.”
Eco-terrorists can operate without a speaker-to-the-Earth, but if they acknowledge that having a speaker/believer facilitates success, things work better. And, to the believer, a different level of action is undertaken. In the believer’s world, the Gods, if willing, lend Their aid to the work. In the unbeliever’s world that isn’t the case, but if they perceive that the work goes better with a believer along, then the end is achieved without their having to question what is going on. And getting the work done is important to both the believer and the un. In this case consensus of belief isn’t needed, only consensus of action.
In our Druid Grove, we have a framework of liturgical format that stays the same from ritual to ritual. When the Guiding Druid is about to declare what the Holy Day is, how celebrated, and Who will be addressed, ze always begins that segment with the call-and-response:
“Why are we here?”
“We are here to honour the Gods!”
That is all there can be at bottommost: expression of belief and participation. To the believers, the interactions between people and people are necessarily secondary to the interactions between people and the Gods. The critical (as in the most important, not as in the need for negative input) responsibility of the Gods-Speaker/s of the group is to facilitate the communication with the Gods. That should be the impetus that brings all the worshippers together in a ritual and helps to inform all the participants in a God’s-interesting undertaking. Pagan endeavour references Beings different from the humans present, and the attention of the humans present at Pagan events or the Pagans present at human events should be turned towards something other than themselves.
By not acknowledging the larger-than-self referential a poorly focused Pagan brings upon hirself an additional level of culpability. The Gods are not being honoured and the work is not moving forward; the positive outcome of the group activity is ‘larger-than-self’ and so is the possibility of negative outcome enlarged if the believers are not carrying their two agendas successfully.
And, since I have belief, I also believe that the Good Gods act to constrain the UnGods as well as the people who choose against Right Action. However, I believe that They do it following Their own agenda which is not mine, not at my behest, and often not comprehensible to me. Our communication is imperfect; I have found that a shining and unexpected asset of group (rather than solitary) communication is how much more stable and clear the lines of communication become over time in a group. What works clicks into place with practice more smoothly, and a whole group of troubleshooters is standing by to root out what doesn’t work and suggest alternatives.
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’).
A Beautiful Resistance: Left Sacred looks pretty amazing. Want a copy?