Well I finished writing my newest book and am back to blogging. There are several pagan recommended reading lists floating around including one at Patheos and another at Huffington Post so I thought I'd offer my own suggestions here, but I'm limiting it to 10 each to keep myself from going totally overboard:
Heathen Recommended Reading List
1) Essential Asatru by Diana Paxson - a good introduction to the basics of belief and practice, particularly useful for those coming from a neopagan background
2) The Prose Edda - I suggest reading multiple translations to get the best understanding of the material
3) The Poetic Edda - multiple translations are your friend
4) Norse Myths by Kevin Crossley-Holland - Modern language retellings of the Eddic myths
5) The Road to Hel by H.R. Ellis Davidson - an essential look at beliefs about the dead and afterlife
6) The Well and the Tree by Bauschatz - discusses cosmology from a heathen persepctive
7) Our Troth, volumes 1 and 2 - a very thorough look at everything from belief to practice, and a wonderful reference to have on hand
8) Elves, Wights, and Trolls by K. Gundarsson - a look at the heathen belief in Otherworldly spirits, often not emphasized in american Heathenry but very important to understsnd
9) Living Asatru by Greg Shelter - short but useful look at living modern asatru
10) We Are Our Deeds by Eric Wodening - a very in depth look at modern heathen ethics
Irish Reconstruction Reading List
1) the CR FAQs - the best basic start to understanding recon from a Celtic viewpoint
2) the Sacred Isle by O'hOgain - discusses Irish religion from pre-christian times through conversion.
3) Festival of Lughnasa by Maire McNeill - an in-depth look at the historic and modern celebration of Lughnasa, including a good deal of folklore and mythology
4) The Lebor Gabala Erenn - the story of the invasions of Ireland by the Gods and spirits and eventually humans.
5) Cath Maige Tuired - the story of the battle of the Tuatha de Danann with the Fomorians.
6) the Year in Ireland by K. Danaher - an overview of holidays and folk practices throughout the year.
7) The Silver Bough (all four volumes) by F. MacNeil - Scottish but extremely useful for understanding folk practices and beliefs
8) Fairy and Folktales of the Irish Peasantry by Yeats - a look at folklore and belief
9) Lady with a Mead Cup by Enright - useful look at ritual structure and society in both Celtic and Norse cultures
10) Celtic Gods and Heroes by Sjoestedt - discusses both the gods and tidbits of folklore and mythology
What books would you recommend?
Showing posts with label heathen. Show all posts
Showing posts with label heathen. Show all posts
Friday, June 1, 2012
Saturday, April 21, 2012
Gaelic Heathenry
So what exactly do I mean when I say that I'm a Gaelic Heathen? Well, basically it means that I follow a syncretic Irish polytheist and Norse polytheist recon approach to my spirituality. My approach was born out of the gradual realization that, firstly, the two cultures have a great deal in common, and secondly that there is historical precedent for the blending and melding of Norse and Celtic tradition. The two cultures did historically interact and influence each other; the Norse invaded and settled parts of Ireland and the Irish were in Iceland. I was also in a situation where I had strong ties to both Irish and Norse spirituality, neither of which could easily be put aside. Still, I might never have reached the point I am now if not for a friend who is a Gaelic Heathen and allowed me to see the possibilities and break out of my rigid separation of the two and let go of my feelings of conflict.
Just to clarify up front, syncretic practice is not the same as eclectic. Syncretic is the fusion or reconciliation of two different systems of belief into a single system, often heterogeneous, while eclectic is selecting and using a variety of elements from many different sources (Syncretic, 2012; Eclectic, 2012). Gaelic Heathenry is the syncretic union of Celtic and Norse polytheism, whereas eclectic practice would blend in anything and everything that might appeal to me. In many ways syncretic approaches to overlapping cultures such as these are inevitable; when I'm feeling brave enough I may start researching British material where Anglo-Saxon and Celtic syncretism has a long history.
Syncretic practice is, in many ways, new territory for me and I am only slowly feeling my way into it, after years of very rigidly separated practice. I tend to divide the holy days of the year between the Irish and Norse, with the Fire festivals celebrated in an Irish manner and the equinoxes and solstices given to the Norse. I have not, so far, made any attempt to unify the two into a single ritual as I do feel that honoring the gods is best done separately, although I have a healing altar that I use for a variety of healing work that is mixed, with Eir beside Brighid and Airmed next to the Matronaes. The ritual structure itself is different between the two, although not radically so; both involve making offerings, for example, but the Norse faining tends to be more formally structured and patterned, while the Irish ritual has a more organic feel to it. In a faining I would follow the normative modern structure: gathering, hallowing, invoking the land vaettir, ancestors, and gods, describing the rite, passing the horn, making the offering, closing ritual. In the Irish I would begin by singing or reciting a poem for the occassion, then invoke the ancestors, daoine sidhe, and gods, discuss the rite and perhaps say a prayer of blessing, make the offering, consult a method of divination to see if the offering was accepted, close the ritual and then feast. I have two separate altars at home, one for the Norse gods I honor and another for the Irish. I read and study material from both cultures. I have found the worldview and values very similar; both believe in multiple Otherworlds, nine in the Norse and innumerable in the Irish, and these views are perfectly compatible. Both consist of Gods that represent civilization and Order that are at odds with, but also intermarried with, primordial beings of entropy and chaos. The Norse have a complex creation myth and eschatology story, but the Celts have none, so there is little conflict there. Both share similar views on honor, hospitality, courage, right action, and respect. Both also have similar views on the afterlife, in that the soul is immortal and may be reborn (the Norse see this as occuring within the family line) or may go to a variety of other places, although the Norse views on the nature of the soul are slightly different, seeing it as being divided into distinct parts. Again though the slight differences are easily reconciled. I have previously blogged about the similarities in oracular practices as well as Otherworldly beings and in these two areas I take a very blended approach, particularly in the way I relate to the daoine sidhe or vaettir. Honoring my ancestors is the same in both practices.
On a daily basis I embrace both. I wake up and great the day with Sigdrifa's Prayer before making a small offering at my shrine and saying a prayer for Imbas. I study both Runes and Ogham. Throughout the day I may speak to Odin as easily as Macha, and I pour out a little bit of coffee for my ancestors as I place some food out for the Spirits - whether I call them daoine sidhe or vaettir doesn't matter. In practice some aspects are personal, of course, in which deity I may pray to or honor as there is no set pantheon, but I have found there is no conflict in calling on Odin for inspiration and Brighid for healing, Nuada for strength during suffering and hailing Thor when the thunder rolls, or calling on Macha for protection and Freya for guidance in seidhr work. And then of course there are the deities that are both Norse and Celtic, like Arto and the Matronaes.
I am an American, part of the Celtic diaspora, but it goes without saying - I hope - that my views and approaches are shaped by being where I am and that they in turn shape my spirituality. While culture and cultural preservation are important to me, my experience of Irish, or German for that matter, culture is the experience of a second and third generation immigrant and I do not pretend that it is the same as if I lived in Ireland, or Germany. However it would be impossible to remove the influence that these cultures play in my life, as it is all part of who I am, from the languages to the music, from the food to the folklore. The gods of the Irish and Norse are the ones who call me most strongly and the worldview and beliefs are the ones that make the most sense; I also feel that honoring these cultures connects me to my ancestors in a deeper way.
Another key part of my approach to spirituality is reconstruction. I have found nothing as effective, personally, for deepening my connection to the Gods, ancestors, and spirits of the Otherworld than using a reconstructionist approach. I research and piece together the ancient pagan beliefs and look with a pagan eye at the modern cultural practices to form a picture of what I think that paganism would have looked like had it never stopped being practiced. I have no interest in recreating the past or in imitating a distant time period, but I truly connect to the idea of bringing the old ways forward, of using the resources at hand - archaeology, anthropology, mythology, folklore - to understand what was done and how as well as what the beliefs were and then finding ways to revitalize and modernize them. Or in the case of more recent folk beliefs, to envision the pagan applications. It's like fitting together a fascinating puzzle that creates a picture of what might have been had polytheism continued uninterrupted. Reconstruction has provided me with a wide array of daily and seasonal practices, of oracular practices, of beliefs, and has allowed me to connect to the gods in profound and meaningful ways.
Much of what I study involves looking at separate sources, a wide variety of both Celtic, Irish, and Norse material that only occasionally overlaps. The main sources that I use to understand how the cultures interacted and effected each other involve looking at Celtic areas with strong Norse influence that have been preserved, including the Orkney Islands and some Scottish material, such as McNeill's Silver Bough series. Although my own focus is Irish I find the Scottish and Orkney material easier to access and it provides a useful template to understand the pattern of cultural interaction. I have also found books like Lady with a Mead Cup, Beyond Celts, Germans, and Scythians, and In Search of the Indo-Europeans helpful in understanding the ancient roots that the two cultures share.
I also focus on the Viking presence in Ireland. Viking influence in Ireland began around 800 CE and by 950 CE there were established Viking settlements in Dublin, Cork, Limerick, and Wexford (Viking Answer Lady, 2012). For most of this period the Viking invaders and settlers were still pagan, although the Irish at this point had converted to Christianity. There is significant archaeological evidence of the Norse presence in Ireland during this period, including burials (Fischer, 2012). Evidence also indicates that the Norse settlers assimilated to life in Ireland by adopting the lifestyles of the Irish (Preet, 2010). There is some evidence that surviving Irish customs surrounding midwinter are Norse in origin, the result of Irish assimilation of practices brought over by Norse settlers (Preet, 2010). Certainly such cultural "sharing" is seen in Scotland where the Norse also raided and settled, so it's reasonable to assume that the same would occur in Ireland. Similarly, Iceland shows Irish influences with many examples of Irish names and nicknames recorded; equally influential many of the slaves were Irish and were the mothers of later generations (Clements, 2005).
Interestingly I found out that my grandfather's surname, McSorley, meant "son of the summer sailor" and was a reference to the Norse presence in Celtic lands; in fact the name itself in Gaelic, Somhairle, is the Gaelicized version of the Norse word Sumarlithr "summer warrior or sailor" (http://www.surnamedb.com/Surname/Mcsorley) Although listed as a Scottish name, McSorley is actually both Scottish and Irish; my grandfather was from a section of the McSorley's in Cork, not the Dalriada Scotland branch. I found this information very serendipitous given my religious focus.
For me Gaelic Heathenry makes sense, but it is also a continuously evolving process. I am only slowly getting comfortable looking at the two cultures holistically and using the knowledge and material from one to fill in gaps in the other. It certainly helps that my main focuses - the spirits of the Otherworld and magical practices often termed "witchcraft" - are very similar between the two cultures and provide a sense of continuity for me in actual practice. Of course being a witch in either Norse or Irish culture (or modern recon) is not without contraversy, but that might be an entirely separate blog topic. In actual practice I have found that my role as Druid within Irish polytheism and my role of Gythia in my kindred are simply two names for the same function, which also helps. For many people one culture or the other is what calles them, but for me giving up either one would mean giving up a part of myself. In that sense Gaelic Heathenry is, ultimately, where I belong becuase it allows me to be fully myself.
Further reading:
http://dunsgathan.net/tns/what.htm
http://www.nthposition.com/norseireland-anation.php
http://www.ncte.ie/viking/vikage.htm
http://www.vikingage.mic.ul.ie/resource_learn_about_viking_age.html
http://www.orkneyjar.com/
http://www.muramasaindustries.com/fact/vikings/irishiniceland.html
References:
Viking Answer Lady (2012). Vikings in Ireland http://www.vikinganswerlady.com/Ireland.shtml
Fischer, L., (2012). Evidence of Vikings by County http://www.vikingage.mic.ul.ie/resource_vikings-by-county.html
Preet, E., (2010) Slainte! Ireland's Viking Heritage http://www.irishcentral.com/IrishAmerica/Irelands-Viking-Heritage-110976559.html
Clements, J., (2005) The Vikings
Syncretic (2012) Free Dictionary http://www.thefreedictionary.com/syncretic
Eclectic (2012) Free Dictionary http://www.thefreedictionary.com/eclectic
Just to clarify up front, syncretic practice is not the same as eclectic. Syncretic is the fusion or reconciliation of two different systems of belief into a single system, often heterogeneous, while eclectic is selecting and using a variety of elements from many different sources (Syncretic, 2012; Eclectic, 2012). Gaelic Heathenry is the syncretic union of Celtic and Norse polytheism, whereas eclectic practice would blend in anything and everything that might appeal to me. In many ways syncretic approaches to overlapping cultures such as these are inevitable; when I'm feeling brave enough I may start researching British material where Anglo-Saxon and Celtic syncretism has a long history.
Syncretic practice is, in many ways, new territory for me and I am only slowly feeling my way into it, after years of very rigidly separated practice. I tend to divide the holy days of the year between the Irish and Norse, with the Fire festivals celebrated in an Irish manner and the equinoxes and solstices given to the Norse. I have not, so far, made any attempt to unify the two into a single ritual as I do feel that honoring the gods is best done separately, although I have a healing altar that I use for a variety of healing work that is mixed, with Eir beside Brighid and Airmed next to the Matronaes. The ritual structure itself is different between the two, although not radically so; both involve making offerings, for example, but the Norse faining tends to be more formally structured and patterned, while the Irish ritual has a more organic feel to it. In a faining I would follow the normative modern structure: gathering, hallowing, invoking the land vaettir, ancestors, and gods, describing the rite, passing the horn, making the offering, closing ritual. In the Irish I would begin by singing or reciting a poem for the occassion, then invoke the ancestors, daoine sidhe, and gods, discuss the rite and perhaps say a prayer of blessing, make the offering, consult a method of divination to see if the offering was accepted, close the ritual and then feast. I have two separate altars at home, one for the Norse gods I honor and another for the Irish. I read and study material from both cultures. I have found the worldview and values very similar; both believe in multiple Otherworlds, nine in the Norse and innumerable in the Irish, and these views are perfectly compatible. Both consist of Gods that represent civilization and Order that are at odds with, but also intermarried with, primordial beings of entropy and chaos. The Norse have a complex creation myth and eschatology story, but the Celts have none, so there is little conflict there. Both share similar views on honor, hospitality, courage, right action, and respect. Both also have similar views on the afterlife, in that the soul is immortal and may be reborn (the Norse see this as occuring within the family line) or may go to a variety of other places, although the Norse views on the nature of the soul are slightly different, seeing it as being divided into distinct parts. Again though the slight differences are easily reconciled. I have previously blogged about the similarities in oracular practices as well as Otherworldly beings and in these two areas I take a very blended approach, particularly in the way I relate to the daoine sidhe or vaettir. Honoring my ancestors is the same in both practices.
On a daily basis I embrace both. I wake up and great the day with Sigdrifa's Prayer before making a small offering at my shrine and saying a prayer for Imbas. I study both Runes and Ogham. Throughout the day I may speak to Odin as easily as Macha, and I pour out a little bit of coffee for my ancestors as I place some food out for the Spirits - whether I call them daoine sidhe or vaettir doesn't matter. In practice some aspects are personal, of course, in which deity I may pray to or honor as there is no set pantheon, but I have found there is no conflict in calling on Odin for inspiration and Brighid for healing, Nuada for strength during suffering and hailing Thor when the thunder rolls, or calling on Macha for protection and Freya for guidance in seidhr work. And then of course there are the deities that are both Norse and Celtic, like Arto and the Matronaes.
I am an American, part of the Celtic diaspora, but it goes without saying - I hope - that my views and approaches are shaped by being where I am and that they in turn shape my spirituality. While culture and cultural preservation are important to me, my experience of Irish, or German for that matter, culture is the experience of a second and third generation immigrant and I do not pretend that it is the same as if I lived in Ireland, or Germany. However it would be impossible to remove the influence that these cultures play in my life, as it is all part of who I am, from the languages to the music, from the food to the folklore. The gods of the Irish and Norse are the ones who call me most strongly and the worldview and beliefs are the ones that make the most sense; I also feel that honoring these cultures connects me to my ancestors in a deeper way.
Another key part of my approach to spirituality is reconstruction. I have found nothing as effective, personally, for deepening my connection to the Gods, ancestors, and spirits of the Otherworld than using a reconstructionist approach. I research and piece together the ancient pagan beliefs and look with a pagan eye at the modern cultural practices to form a picture of what I think that paganism would have looked like had it never stopped being practiced. I have no interest in recreating the past or in imitating a distant time period, but I truly connect to the idea of bringing the old ways forward, of using the resources at hand - archaeology, anthropology, mythology, folklore - to understand what was done and how as well as what the beliefs were and then finding ways to revitalize and modernize them. Or in the case of more recent folk beliefs, to envision the pagan applications. It's like fitting together a fascinating puzzle that creates a picture of what might have been had polytheism continued uninterrupted. Reconstruction has provided me with a wide array of daily and seasonal practices, of oracular practices, of beliefs, and has allowed me to connect to the gods in profound and meaningful ways.
Much of what I study involves looking at separate sources, a wide variety of both Celtic, Irish, and Norse material that only occasionally overlaps. The main sources that I use to understand how the cultures interacted and effected each other involve looking at Celtic areas with strong Norse influence that have been preserved, including the Orkney Islands and some Scottish material, such as McNeill's Silver Bough series. Although my own focus is Irish I find the Scottish and Orkney material easier to access and it provides a useful template to understand the pattern of cultural interaction. I have also found books like Lady with a Mead Cup, Beyond Celts, Germans, and Scythians, and In Search of the Indo-Europeans helpful in understanding the ancient roots that the two cultures share.
I also focus on the Viking presence in Ireland. Viking influence in Ireland began around 800 CE and by 950 CE there were established Viking settlements in Dublin, Cork, Limerick, and Wexford (Viking Answer Lady, 2012). For most of this period the Viking invaders and settlers were still pagan, although the Irish at this point had converted to Christianity. There is significant archaeological evidence of the Norse presence in Ireland during this period, including burials (Fischer, 2012). Evidence also indicates that the Norse settlers assimilated to life in Ireland by adopting the lifestyles of the Irish (Preet, 2010). There is some evidence that surviving Irish customs surrounding midwinter are Norse in origin, the result of Irish assimilation of practices brought over by Norse settlers (Preet, 2010). Certainly such cultural "sharing" is seen in Scotland where the Norse also raided and settled, so it's reasonable to assume that the same would occur in Ireland. Similarly, Iceland shows Irish influences with many examples of Irish names and nicknames recorded; equally influential many of the slaves were Irish and were the mothers of later generations (Clements, 2005).
Interestingly I found out that my grandfather's surname, McSorley, meant "son of the summer sailor" and was a reference to the Norse presence in Celtic lands; in fact the name itself in Gaelic, Somhairle, is the Gaelicized version of the Norse word Sumarlithr "summer warrior or sailor" (http://www.surnamedb.com/Surname/Mcsorley) Although listed as a Scottish name, McSorley is actually both Scottish and Irish; my grandfather was from a section of the McSorley's in Cork, not the Dalriada Scotland branch. I found this information very serendipitous given my religious focus.
For me Gaelic Heathenry makes sense, but it is also a continuously evolving process. I am only slowly getting comfortable looking at the two cultures holistically and using the knowledge and material from one to fill in gaps in the other. It certainly helps that my main focuses - the spirits of the Otherworld and magical practices often termed "witchcraft" - are very similar between the two cultures and provide a sense of continuity for me in actual practice. Of course being a witch in either Norse or Irish culture (or modern recon) is not without contraversy, but that might be an entirely separate blog topic. In actual practice I have found that my role as Druid within Irish polytheism and my role of Gythia in my kindred are simply two names for the same function, which also helps. For many people one culture or the other is what calles them, but for me giving up either one would mean giving up a part of myself. In that sense Gaelic Heathenry is, ultimately, where I belong becuase it allows me to be fully myself.
Further reading:
http://dunsgathan.net/tns/what.htm
http://www.nthposition.com/norseireland-anation.php
http://www.ncte.ie/viking/vikage.htm
http://www.vikingage.mic.ul.ie/resource_learn_about_viking_age.html
http://www.orkneyjar.com/
http://www.muramasaindustries.com/fact/vikings/irishiniceland.html
References:
Viking Answer Lady (2012). Vikings in Ireland http://www.vikinganswerlady.com/Ireland.shtml
Fischer, L., (2012). Evidence of Vikings by County http://www.vikingage.mic.ul.ie/resource_vikings-by-county.html
Preet, E., (2010) Slainte! Ireland's Viking Heritage http://www.irishcentral.com/IrishAmerica/Irelands-Viking-Heritage-110976559.html
Clements, J., (2005) The Vikings
Syncretic (2012) Free Dictionary http://www.thefreedictionary.com/syncretic
Eclectic (2012) Free Dictionary http://www.thefreedictionary.com/eclectic
Thursday, November 10, 2011
Book review - Heathen Gods
I'm doing my weekly book review on Thursday this week...
I have a new book to add to my recommended reading for new heathens: Heathen Gods by Mark Ludwig Stinson. This book is a great way for anyone to get a feel for what heathenry is and not only learn the basics of it but get some good advice about starting out as a new heathen, starting a group, and living as a heathen.
The book itself is a collection of short essays, each of which has a different topic. It is broken into roughly 7 sections: Essays for new heathens, Building a kindred or tribe, Maintaining a kindred or tribe, Living a heathen life, Personal and miscellaneous essays, Iceland trip journal, and Poetry by the author. It also includes a good recommended reading list at the back. Each of the first 4 sections contains around a dozen individual essays that fall under the larger section topic, such as "What is a Heathen?", "Differing Views within the Heathen Community", "Why Start a Kindred", and "Wyrd and Worth", to name but a few. The final three sections are much more personal to the author's life and experiences, including personal anecdotes and reflections as well as his journal about a trip to Iceland and provide a look at one person's journey living as a heathen.
One of the main strengths of this book for me was the way that it touches lightly on many important topics without overwhelming the reader or getting bogged down in details or history. The writing style is engaging and interesting while still being informative and the author tackles difficult topics in a way that encourages the reader to think about the issues. It manages to present a workable modern heathenry in a way that is both understandable and often unflinching to the realities that people in community-based faith face, such as jump-starting spiritual practice and dealing with bad experiences in the community.
Another thing that I really like about the book is the essay-based format. I admit initially I was unsure about it because I wasn't sure how all the short essays would flow together, but I found that it was perfect for reading a few a day, or skipping around to whatever essay seemed most appropriate each day. It made referencing specific ideas much easier and having the material organized the way it is actually does flow very well.
All in all a good addition to any heathen's library and definitely a good starting place for a new heathen looking for a better understanding of what modern heathen practice is.
I have a new book to add to my recommended reading for new heathens: Heathen Gods by Mark Ludwig Stinson. This book is a great way for anyone to get a feel for what heathenry is and not only learn the basics of it but get some good advice about starting out as a new heathen, starting a group, and living as a heathen.
The book itself is a collection of short essays, each of which has a different topic. It is broken into roughly 7 sections: Essays for new heathens, Building a kindred or tribe, Maintaining a kindred or tribe, Living a heathen life, Personal and miscellaneous essays, Iceland trip journal, and Poetry by the author. It also includes a good recommended reading list at the back. Each of the first 4 sections contains around a dozen individual essays that fall under the larger section topic, such as "What is a Heathen?", "Differing Views within the Heathen Community", "Why Start a Kindred", and "Wyrd and Worth", to name but a few. The final three sections are much more personal to the author's life and experiences, including personal anecdotes and reflections as well as his journal about a trip to Iceland and provide a look at one person's journey living as a heathen.
One of the main strengths of this book for me was the way that it touches lightly on many important topics without overwhelming the reader or getting bogged down in details or history. The writing style is engaging and interesting while still being informative and the author tackles difficult topics in a way that encourages the reader to think about the issues. It manages to present a workable modern heathenry in a way that is both understandable and often unflinching to the realities that people in community-based faith face, such as jump-starting spiritual practice and dealing with bad experiences in the community.
Another thing that I really like about the book is the essay-based format. I admit initially I was unsure about it because I wasn't sure how all the short essays would flow together, but I found that it was perfect for reading a few a day, or skipping around to whatever essay seemed most appropriate each day. It made referencing specific ideas much easier and having the material organized the way it is actually does flow very well.
All in all a good addition to any heathen's library and definitely a good starting place for a new heathen looking for a better understanding of what modern heathen practice is.
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