why Reconstructionism?

self-portrait, circa 1995, oil on canvas

     The question was asked on a Facebook group I belong to, why do the group's reconstructionists follow that approach? While I no longer think of myself as a Celtic recon, per se, I do feel that reconstruction is a big part of my own practice and I enjoyed thinking about the question. I decided that I suffer from insatiable curiosity and a desire for authenticity, and that in the end is what will always make me look to reconstruction as the main methodology I use in practicing my spirituality. Needless to say this causes me endless grief and often shapes my own self-image as well as how I relate to groups and labels.
     I began in neo-paganism but even at a young age was drawn to Irish material. Back in the early 90's the only way to follow that up available to me was to delve into historic and mythic literature which gave me at least a basic understanding of what was known about the actual beliefs and practices of the pagan Irish. Why I was drawn to the Irish is a bit of a separate topic, but suffice to say it was a long standing interest nurtured by family heritage and stories. I could never be satisfied following made up or imagined Irish paganism later when I began to find books by popular pagan authors that claimed to be genuine or traditionally Irish or Celtic. I think that quest for Truth is what led me into Druidism and I was lucky enough in the late 90's to find a reconstructionist Druid discussion group (which later became an Order) and that gave me the concept of practicing modern paganism based on reconstructionist principles as a viable "thing". I say lucky because this was still a time when the majority of Druidic groups where solidly Revivialist or neo-pagan; neither of which is bad, necessarily, but both of which include the very romanticism or outside influences I was trying to avoid. Finding White Oak showed me not only that I wasn't alone in seeking to learn about the actual pagan practices but also that it was possible to shape those historic practices into something modern and fulfilling. In my own way I had been practicing reconstructionism without knowing what it was for several years but finding other people was inspirational.
    In the same way though I have an inherent need for mysticism and magic that pulled me beyond simply studying the material or keeping to the surface of practicing it. I was drawn to seek the practical applications of the most esoteric aspects of Irish paganism and to learn the magics talked about in the myths and stories that I read. In the end I think what drew me into Druidism was the desire to embody that same pagan magic I was reading about; at 14 I didn't want to be like Fedelm, I wanted to be Fedelm. Of course I was also driven from early on to serve my community as what can only be described as clergy. There is a certain inevitability in a person who is so driven by Irish culture, myth and magic, and a call to serve ending up being drawn to Druidism. Nonetheless I was never satisfied with the modern Druid groups who all either lacked something I was looking for or included something I was trying not to include myself. Only in finding a reconstructionist Druid Order did I find something that seemed to be exactly what I needed.
      And of course years later when I came to heathenry (one explanation for that = Odin) I did so with a reconstructionist approach as well. Even when I study or teach more modern topics its always done with that reconstructionist approach that says to start at the beginning and work my way forward.
      Being a reconstructionist satisfies my need for a solid historical basis while being a Druid satisfies my need for mysticism and magic. It probably seems like utter cognitive dissonance to some, but in it is the only thing that really works for me, and that is why I am a recon and that is why I am a Druid as well.

Book Review: The World of the Druids

  I haven't done a book review since last month so I thought it was about time to do another. This review will look at Miranda Green's book The World of the Druids, which was published in 1997. The book is divided into 10 sections that cover everything from what we know about ancient Druids to the Druidic revival and modern Druids. Of particular interest may be the sections on Celtic cosmology and theology, female Druids, and evidence of ritual sacrifice. At 192 pages the book is fairly short and very easy to read, with an impressive selection of images (291 to be exact) that support the text.
    Green's strength is archeology so it should come as no surprise that she spends more time discussing archeological evidence than many other similar books do. This is something of a catch-22 in a book on Druidism as there is very little definitvely "Druidic" material that can be identified from ancient sites, leaving much up to guess and supposition. The advantage to the reader however is the material covered that relates more broadly to Celtic culture and can provide insight into dress, jewelry, and lifestyle as well as religion (broadly) while remaining in an easily accessible format. Unlike books that are intended to focus on archeological evidence this book largely avoids being dry or overly complicated, and is fairly easy to read and follow.
     I also liked that Green is very clear about the difficulty with many of the sources, including archeology, before offering that material. She doesn't downplay the issues that we have with the sources available to us that provide the only real information we have about the Druids. She is also clear that even defining who was and wasn't "Celtic" historically is complicated, saying, "...defining the world of the ancient Celts depends upon three categories of evidence, all of which need to be used cautiously because they are incomplete and sometimes ambiguous." (Green, p 11, 1997). She does provide a solid amount of literary references from Greek and Roman writers, as well as native Celtic myth.
     Green approaches defining the historic Druids by establishing who the Celts were at that time and what their beliefs were, and then uses that context to describe the Druids and their role in soceity. She uses archeology, Greek and Roman writings, and Welsh and Irish myths to do this. I can appreciate the value of this approach as context is vital to understanding any group functioning within a larger society, such as the Druids. The book is honestly worth reading just for the insight into Celtic culture that Green provides, but she does do a fair job of explaining the Druids' place as well.
    The book finishes up with chapters on the Druid revivial and modern Druidism, both of which are fascinating. Although not nearly as in depth as other works, of course, it does provide a good overview of more recent Druidic history and would serve as a good introduction to the topic. The focus here is on Druids in England specifically, so anyone looking for information about the Druid revivals in other areas will have to look elsewhere.
     I think that as a book on Druids this one is of moderate value, but is a better resource on Celtic culture. I can think of other books on historical and modern Druids that I would recommend first, but this one is nice in its brevity and inclusion of both historic and modern practices. I would, however, recommend it more highly as an introduction to ancient Celtic culture and religion, which is more of the book's strength than strictly Druidism. For someone just venturing into this area of study this book is a good place to start.

Book Review - the Druid's Primer

   There are many books on the market that aim to introduce the seeker to the basics of Druidism, but The Druid's Primer by Luke Eastwood is perhaps the single best introduction book I have read. It's greatest strength is that it manages to present a great deal of modern Druidic material fairly and with clear references to the sources. The author has done a great deal of research into the historic material, which is also presented well and in an easily accessible manner.
   The book begins with a chapter that summerizes the historic material. This was very well done, with the material being covered thoroughly but concisely. This section touches on everything from the early Celtic period and what we have from seocndary sources such as Pliny and Caesar up to the modern era revival. Although not gone into as deeply as in other books the single chapter effectively summerizes the highlights and is more than enough to get a beginner started or serve as a basic refresher for a more experienced person.
   The next chapter tackles possibly the most complex subject in modern Druidism, defining what a Druid is. The book does an excellent job of presenting the different current theories fairly, including the possible etymologies of the word "druid" itself. The different historical sources are once again drawn upon including Irish mythology and the later Barddas, which the text acknowledges as a well known forgery but also influencial on the revivalist period. The author also discusses his own view of what a Druid does and who a Druid is, creating a fascinating and complex picture of the modern Druid.
   From here the next 7 chapters discuss: Gods & Goddesses, Myth & Legend, Elemental Forces, Cosmology, Inspiration, Imramma, and Animism & Animal Worship. Each chapter is a blend of well-researched history and modern application that manages to offer a balanced view of modern Druidism without favoring any one particular path or focus. In most cases multiple views are offered for the reader to consider with sources given so that the reader may further pursue anything of interest.
   This is followed by a section, Cycles of the Sun, Moon and Earth, that looks at the historic and modern way that Druids would honor the passing of time and holy days. The author discusses a system of lunar rituals based on Alexei Kondratiev's book the Apple Branch that could be used by modern Druids seeking to connect to the moon. This is followed by a discussion of the solar year and it's holidays, including all of the eight holidays of the modern pagan wheel of the year.
   Next is a section on tools, which looks at the tools historically attributed to the Druids. It begins by discussing clothing, rather in depth, including the colors likely worn and the Irish legal texts refering to dress and color. Sickles, wands, staffs, the Druid egg, cauldron/chalice, magical branch, musical instruments, the crane bag, and sword are discussed. The four treasures of the Tuatha de Danann are also mentioned in a modern context as tools that Druids today may choose to use, although they have no historic basis in that context.
   The final four chapters look at divination, the Ogham, medicine & healing, and justice & wisdom. Each of these was important in some way to the historic Druids and so each chapter looks at how the subject relates to historic Druidism and how these can relate to modern practice.
    Overall this book is more than worth the money and certainly the best book to begin with if one is interested in learning about the path of Druidism. It is full of the history of Druidism and also shows the wide array of modern possibilities that are open to new seekers. For more experienced Druids this book will serve as a great refresher or reference.