1- Tha mi ‘nam Geangach
“Their primary focus is to now enter social movements, community spaces, spiritual communities, and the like, and influence them in a certain direction, usually towards the “preservation of the European traditions and people.”
(From A Movement of Long Knives)
The folk-song collector Alan Lomax once described the Gaelic song tradition of the Hebrides as “the flower of Western Europe,” and I for one agree with him. I love Gaelic songs so much I’ve taught myself how to sing several of them – including a few about old pagan heroes like Fraoch and Caoilte. I sing them to my kids as lullabies. I taught myself how to speak Gaelic to a beginner-intermediate level. I even wrote some bad poetry in the language. I worship Gaelic deities such as Brighid and Macha, and I practice a martial art involving a Gaelic weapon (the Highland broadsword).
Still, I never call myself a Gael nor do I consider myself a Gael. I love and appreciate Gaelic culture, but it’s not my identity. I was born and raised in New England, surrounded by English-speakers. My mother’s ancestors were Karelian Finns, my father’s a mix including Scots, Irish, German and even Transylvanian. I once answered the question “what is your ethnic identity” on a Gaelic learner’s survey with the phrase “Tha mi ‘nam Geangach!” (I am a Yankee!)
Few issues are as emotionally important to me as the survival of the Gaelic language and culture, which have been under threat for centuries. So why am I uncomfortable with forms of polytheism based on ethnic identity – even when that identity is described as Gaelic?
2- “What’s broken can always be fixed. What’s fixed will always be broken.”
“Fascism, as a radical current, critiques the current social order for various reasons, often times taking to task the same things that revolutionaries do on the left. Boredom. Environmental destruction. Alienation. Poor living standards. All of these things are presented often times within the fascist program of critique, but it does so with a fundamentally different set of values.”
(From A Movement of Long Knives)
In modern capitalist society, alienation and disenchantment are the normal state of being. People feel cut off from each other, cut off from their own selves, soul-less.
It’s only natural that some people would seek to recover what they feel they have lost, creating or recreating an identity from the broken pieces they’ve been given. That’s how it was for me. When I was a kid, my parents told me that my distant Thompson ancestors had come from Scotland, and for some reason that gave me a sense of who I was and led to my lifelong interest in Scottish history and culture.
That doesn’t make me Scottish, though. I’m still a Geangach. If I was to think of myself as being Scottish, I’d have to disregard and erase not only all my other ancestors, but my actual life experience as a New Englander. I can’t just pick one element of who I am and blow it up into a new identity. Not even if it was a much larger part of my actual background – I don’t think of myself as a Finn either, although my mother’s first language was Finnish.
I worship Gaelic deities because I love and honor those deities and Celtic mythology in general. I don’t worship them because they’re “the gods of my ancestors,” even though a few of my ancestors probably did worship them in the distant past.
Some religions are firmly based in a specific ethnic identity, but those ethnic identities are unbroken and continuous. If I had been born in the Hebrides, I might think of my worship of Brighid as being part of my ancestral heritage. Here in Maine, the context for my religion is totally different. Any attempt to base my worship of Gaelic deities in some notion of Gaelic identity would feel like an artificial construct to me.
So, I sometimes describe myself as a Gaelic Polytheist or a Celtic Polytheist because the deities I worship are Gaelic and Celtic and because I pray to them in the Gaelic language. But when I interact with other Gaelic Polytheists, I soon find that many of them mean something very different by the phrase. Many of them refer to the Gaelic gods as being the gods of “our people,” by which they specifically mean people of Gaelic descent. Not people in the Gaelic communities of Ireland or Scotland, but people in the United States and elsewhere with Gaelic ancestors – even if they haven’t spoken any Gaelic in many generations. They’re talking about “Gaelic blood” – and that makes me squirm.
3- “Serpents and sons of blood…”
(H)ierarchy, authority, tradition, and strength over the weak are the values, and the political apparatus that is chosen is just the method…
(From A Movement of Long Knives)
Maybe it’s because I have no more than a drop or two of “Gaelic blood” myself – except that languages don’t have “blood.” A recent DNA study on the MacNeills of Barra concluded that the clan was almost entirely of Scandinavian descent, yet the MacNeills were unquestionably a Gaelic-speaking Highland clan. Any claim of “Gaelic identity” based on genealogy alone is questionable at best, because Gaelic identity is not racial and cannot be reduced to DNA. Donald Trump’s mother was born on Stornoway in the Outher Hebrides, yet Trump shows not the barest hint of a traditional Gaelic worldview or mentality.
Gaelic Polytheists don’t seem to be like this. Every Gaelic Polytheist group I’ve come across seems to be aware in one way or another of traditional Gaelic values, and interested in reviving or renewing them. Yet I’m still uncomfortable.
The strong emphasis on ethnic identity bothers me, as does the strong emphasis on tribalism as the ideal form of social organization. The meticulous Gaelic-ness of a modern polytheist organization, based self-consciously on Iron Age social structures – none of this bears much resemblance to Gaelic culture as it currently exists. If we’re not just reviving the worship of ancient deities but the entire structure of ancient Gaelic society, that can only be because we believe that society to have been a superior way of life for us to emulate. Why exactly should we make that assumption?
Like many other Brigidine devotees, I tend to interpret St. Brigid of Kildare as having a strong connection to the pre-Christian goddess. I can’t prove the connection and you don’t have to agree with me, but Brigid’s comments about the social order of her own era still seem highly relevant to me. According to the Vita Prima or “First Life” of St. Brigid, the saint once said:
“the sons of kings are serpents and sons of blood and sons of death…”
People who admire Iron Age Irish society uncritically won’t be thrilled with this description, but is it not an accurate description of the sons of power and privilege in any era?
Leaving aside the fact that “sons of death” is probably a reference to berserker-like pagan warbands, this is still a striking condemnation of the injustice and inequality St. Brigid saw and fought in her own society.
She was, after all, born a slave in that society.
That doesn’t mean that there is nothing to admire about ancient pagan Ireland – personally I admire many things about ancient Ireland. However, I do think we should be cautious about taking it as a model. We should be cautious about taking any form of past society as a model, not because the past was worse than our own time but because we need to think carefully about what kind of society we want to replace capitalism with.
If we approach this project with sloppy thinking, we leave ourselves vulnerable to infiltration by the most cowardly and intellectually dishonest people in the pagan community.
I’m talking about fascists.
4- Fith-Fath Fascism
The reality is that the obvious images of traditional war fascism are so repugnant to everyone in modern society that people who share those ideas are never going to cloak themselves in them if they want any chance of success…
(From A Movement of Long Knives)
I don’t believe in progress. I don’t believe societies move from a “tribal” model to some more “progressive” model in any linear way. I don’t believe in regress either, so I don’t think of tribal society as some lost golden age we have to fight to recover.
Rather, I think societies develop based on specific and localized circumstances. People always have problems to solve, and societies develop in different directions to address the specific problems they face. Some of those solutions are ad hoc and some are well thought-out. Some are optimal and some are very much less than optimal. Some are cynical maneuvers to benefit a few.
When I question the concept of tribalism in pagan religion or leftist politics, I’m not criticizing tribal societies. I’m not even dismissing the possibility that our religion and our politics could give birth to healthy, happy and flourishing neopagan tribes. These things could happen, and I have friends and family who describe themselves as tribalists. Some of them are also influential and very knowledgeable Gaelic Polytheists, and some are committed anti-racists.
Still, in the big picture of history, tribal forms of organization are neither better nor worse than other forms of organization. They just are what they are.
However, they do offer one thing that a lot of us crave, and that’s a strong sense of connection and identity. This is exactly what many of us are looking for, and this where our vulnerability to fascist infiltration creeps in.
When Gaelic warriors would raid into enemy territory, they would sometimes use a magic spell called a fith-fath to ensure that anyone who spotted them would mistake them for deer or other animals. Like shapeshifting infiltrators from an enemy tribe, fascists and white supremacists cloak themselves in whichever shape will best disguise them, always hoping not to be noticed so they can introduce their toxic ideas.
We would all reject someone talking openly about totalitarian rule and white supremacy, but when those same values are cloaked in words like “European heritage,” “tribal identity” and “warrior values” we may not see them for what they really are.
People who have been fooled so completely will sometimes go to absurd lengths to argue that they have not actually been hoodwinked – as in the recent controversy about Stephen McNallen, head of the Asatru Folk Assembly. McNallen called for the revival of the Freikorps, a proto-Nazi vigilante militia, to “protect” white Europeans from Muslim refugees. Yet he continues to claim he isn’t a white supremacist, and some people in the heathen community seem to want to believe him. Why would anyone accept such a ridiculous claim? This is the nature of shapeshifting, the nature of glamour. Until we are willing to see the truth and say the truth, the spell keeps working.
5- “Weak toward the feeble, strong toward the powerful”
At their core is a disbelief in the capability of all people to rule, the inequality and stratification amongst people, the essential nature of value in biology, and the need to lead through violence, heroism, and strength…
(From A Movement of Long Knives)
Some people in the Gaelic Polytheist community seem to have a serious misconception about the role of strength – one that doesn’t align with traditional Gaelic values, but does align with fascist values.
“Our ancestors valued strength above all else.”
“Considering that strength was so important to our warrior ancestors…”
“Our ancestors venerated strength…”
“How do I deal with negative feelings, when I know that our Celtic ancestors valued strength and despised weakness?”
These are paraphrases of comments I’ve seen in the community. Let’s compare them to some actual quotes from Gaelic wisdom-literature, which is generally presented as being spoken by kings or warrior heroes:
Be more apt to give than to deny, and follow after gentleness. (Maxims of the Fianna)
I was weak toward the feeble, I was strong toward the powerful. (Cormac MacArt)
Do not deride the aged when you have youth.
Do not deride the poor when you have wealth.
Do not deride the lame when you are swift.
Do not deride the blind though you have sight.
Do not deride the ill when you have strength.
Do not deride the dull when you are clever.
Do not deride the foolish though you are with wisdom. (Cormac MacArt)
These are brief quotes without full context, but as you can see they do not glorify strength for its own sake and they specifically forbid the warrior from despising weakness. The ideal presented in these texts is to be strong when strength is appropriate and gentle when gentleness is appropriate. It’s an ethic of balance, not of domineering aggression.
So where are Gaelic Polytheists getting the idea that “our ancestors” valued strength above all else? How could this misconception have crept into the community, among people who have read a lot of old Gaelic lore and should know better than to fall for it?
I would suggest that this is no accident, and that the presence of this idea in the community indicates that fascist values are creeping in without being recognized. That doesn’t mean the people repeating the idea are fascists- only that they’ve been fooled by the fascists.
Remember, modern fascists are cowards and liars, and most of them will never admit to being what they really are. They will always pretend to be something else, cloaking the same old ideas in new rhetoric and new symbols. Tribalism is sometimes used as one of those symbols, but that’s only fitting – considering that the whole concept was invented by colonialist anthropologists in the 19th century.
6- What Comes After
Fascism promises to restore the true order, the heroic history that never was. Fascism outlines a mythology about a particular grouping by suggesting that in the past it was racially homogenous, filled with heroes, perfectly run, and where by people are spiritually fulfilled.
(From A Movement of Long Knives)
The whole notion of pagan tribalism (and anarcho-tribalism, for that matter) depends on the concept of “tribe.” Yet the validity of this concept is far from established, and the word is now rejected by many anthropologists.
According to the Encylopedia Brittanica:
Tribe, in anthropology, a notional form of human social organization based on a set of smaller groups (known as bands), having temporary or permanent political integration, and defined by traditions of common descent, language, culture, and ideology… The term originated in ancient Rome, where the word tribus denoted a division within the state. It later came into use as a way to describe the cultures encountered through European exploration. By the mid-19th century, many anthropologists and other scholars were using the term, as well as band, chiefdom, and state, to denote particular stages in unilineal cultural evolution. Although unilineal cultural evolution is no longer a credible theory, these terms continue to be used as a sort of technical shorthand in college courses, documentaries, and popular reference works.
Actual “tribes” are highly diverse in terms of social and political organization. Some are hereditary monarchies, some have ruling councils, some use a feudal structure, some are almost totally decentralized. So there isn’t really any clear definition of the word “tribe,” except that it refers to a stage in a completely fictional model of social evolution designed to justify imperialism. One aspect of “tribe” in the anthropological sense is homogeneity of ancestry, language, culture and ideology – so if we describe ourselves as neo-tribalists, we’re implying that we want a similar homogeneity.
After capitalism destroys itself, it is certainly possible that people will form new “tribal” societies in order to survive. If we think carefully about what we want to do ahead of time, we may choose to do something completely different – like the Kurds of Syria. After the central government withdrew from their area, they chose not to base their new society on Kurdish ethnic identity even though they could easily have done so. Instead they set out to create a radically egalitarian, multi-ethnic society.
As capitalism continues its forced march toward self-destruction, one of the most useful things we can do is to think about how we would make use of the precious opportunity a similar power vacuum would give us. The fascists are doing exactly that, and we know very well what their world would look like. For those of us who embrace pagan tribalism or anarcho-tribalism, the challenge is to enact whatever we value in the concept of “tribe” without being infiltrated and corrupted by fascist values.
That isn’t our only option, though. Instead of trying to form pagan tribes, we can take our pagan values and make them part of a truly free, truly equal new form of social order. The Kurds of Rojava were up to the challenge. Are we?
Christopher Scott Thompson
Christopher Scott Thompson is a writer, historical fencing instructor and founding member of Clann Bhride, the Children of Brighid. He was active with Occupy Minneapolis and Occupy St. Paul. His political writing can be found at https://alienationorsolidarity.wordpress.com/.
His poem, “Mysterium Tremendum,” is featured in A Beautiful Resistance: Everything We Already Are.