Saturday, November 26, 2016

St. Thomas the Brewer revisited

Ewww
Last year I took a first stab at going through some of the lore regarding the feast of St. Thomas the Brewer, aka "Doubting Thomas." This post is going to be something of a repost of that material, but with some added refinements based on my more recent researches. The original can be found here, but this article should be considered to supersede it, as I use it as more of a launching platform here.

In mainstream Christianity, Thomas is known as one of the apostles, famously the one who doubted that Jesus had been resurrected, and who had to put his fingers in the wounds to be convinced (hence "doubting Thomas"). His feast day is December 21st, the day of the Winter Solstice, in the Gregorian calendar. The key here, I think, is that we see a conflation of customs that go with the solstice, and some that belong more properly to the "shifted" Julian date, which would place them around December 29 or thereabouts. That date will be important in a minute.

But in Norway (and in a more limited sense Sweden), he is also known as "Thomas the Brewer", by whose day all work in preparation for the Christmas season must be completed, lest some accident befall the person who was behind their time, including the baking, butchering, wood chopping, and of course the brewing. This is key to identifying northern traditions that have been superimposed onto Christian saints; when they exhibit behaviors or have associations that are unknown elsewhere.

Besides the northern-only tradition of brewing being associated with this day, on St. Thomas' day, English tradition includes begging for alms or cakes, sweets, or fruit, whence comes the ditty, "Christmas is coming / the goose is getting fat / go and throw a penny in the old man's hat / if you haven't got a penny, a ha'penny will do / if you haven't got a ha'penny then god bless you." In Germany, this sort of charity was practiced by employers towards their employees. But the website Catholic Culture gives it thus:
In England, this was a day of charity, when the poor women went a "Thomasing" or begging. Wheat was cooked and distributed for the poor.
That brings to mind what we discussed earlier regarding St. Lucia, whose feast day should fall on the solstice. She was associated with wheat and grain... I daresay that could be a transposition of a bit of St. Lucia onto the "right" day. It's of course impossible to say for sure, but it would make sense given the shift in dates with the calendar change. Things are going to be messy.


This association of Saint Thomas with brewing (and charity) is not found in other Christian contexts, nor is his feast day near the Winter Solstice in the Eastern Orthodox tradition, and it was moved from December 21 (where it was placed in the 9th century, just as Christianity was coming up into northern Europe, which I think is very significant, and also when the Julian calendar was in use) to July 3 (in 1969, so it wouldn't "interfere" with the other Advent activities) in the Catholic tradition. It's still celebrated on the 21st by Anglicans and Episcopalians, and some others.

So what we have at this point:
  • A tradition associated with brewing
  • A tradition that was originally held 8 days after the solstice (using the Julian calendar), or (more significantly, I think) two weeks before the Yule celebration in the middle of January
Why is that last bullet important? Quite simple. It takes two weeks to brew beer.

The brewing of beer for Yule is enormously important. In fact, the Older Gulathing Law made the brewing of beer or ale mandatory for Christmas/Yule:
We have also promised that every husbandman and his wife shall join in an ale feast, all sharing equality, and bless it on Holy Night with thanks to Christ and Saint Mary for peace and a fruitful harvest. And if this is not done, they shall pay a fine of three marks to the bishop. And if a man allows three winters to pass without giving an ale feast, and he is accused and convicted of this, or the penalties that we have added to our church law, he shall have forfeited his goods to the last penny; and the king shall have one-half of it, and the bishop one-half. But he has the choice of going to confession and doing penance; remain in Norway; but if he refuses to do this, he shall depart from the king's dominion.
The working assumption being that, just as the date of Yule had been moved up three weeks to correspond with the Christian Yule, so too were traditions and requirements similarly moved up. That would mean that the brewing of ale, and the holding of an ale-feast, would have been regarded as mandatory for the Yule season as well.

And when would you start brewing that ale for the feast? A week or so after the solstice. Two weeks before the celebration of Yule. December 21st, O.S. If you didn't start brewing by then, you wouldn't have any ale for the expected (and perhaps mandatory) ale feast. It could take longer to make a good brew, but this was the last chance. And that last chance was recognized in the popular imagination, and because of the date, eight days after the solstice, it became superimposed onto St. Thomas, because that was his newly-minted feast day.

I don't see this as a "major" holiday by any stretch. Merely a marking of the fact that the brewing better be done by now. But it's something to mark in the calendar, and especially those who do their own brewing should take note of this important deadline!

Since the day is a deadline unto itself, I don't have a Helpful Planning Tip for this post, but here's a cool Viking brewing link: Where were the Viking Brew-Houses?

Wednesday, November 23, 2016

Lussinatta: Celebrating the Light

St. Lucy's Day, better known in Scandinavian circles as St. Lucia's Day, is a Christian feast day celebrated today on December 13. Before the conversion from the Julian to the Gregorian calendar, however, it was associated with the winter solstice (as they knew it, the longest night of the year).

St. Lucy was originally Sicilian, and martyred in 304 CE. She quickly became a very popular saint, and her feast day was honored at least by the 6th century in Anglo-Saxon England. In southern Europe, she is associated with grain, and there is a later (16th century) tradition of her eyes being gouged out; neither of these attributes is particularly associated with her northern European incarnation.

It is quite telling that in very Lutheran (Protestant) Sweden, the celebration of St. Lucia's Day has survived and thrived. The image of young blonde girls with crowns of greenery and candles is iconic, and has been exported to the surrounding nations (Finland, Norway, and Denmark) within the last century or so. Here, the tradition holds that the saint was helping Christians hiding in the catacombs, and put candles on her head to be able to hold more food in her hands. This doesn't seem to be a tale originally associated with her in southern Europe; it could be a "retro-fit" to explain her explicit connection with light in northern Europe, and in any event the crown of candles isn't attested until 1820, so it's likely a modern invention based on an earlier association with light in general (appropriate for the solstice-based celebration).

However, it is important to note that St. Lucy's story is probably not historical; even the Catholic Encyclopedia agrees that:
This beautiful story cannot unfortunately be accepted without criticism. The details may be only a repetition of similar accounts of a virgin martyr's life and death. Moreover, the prophecy was not realized, if it required that Maximian should die immediately after the termination of his reign. Paschasius, also, is a strange name for a pagan to bear. ... and it is to be hoped that these [miracles she is said to have done] have not been introduced by the pious compiler of the saint's story or a popular instinct to link together two national saints. The story, such as we have given it, is to be traced back to the Acta, and these probably belong to the fifth century. Though they cannot be regarded as accurate, there can be no doubt of the great veneration that was shown to St. Lucy by the early church. (Emphasis added)
Since they seem to have just imposed a generic female saint "template" on the figure of Lucy, it seems likely that the celebrations around her were already there, and they were simply trying to impose a Christian veneer on these practices.

And the celebration of St. Lucia in Sweden is marked with songs, and a young girl being selected to play the role of Lucy, wearing a crown of lingonberry greens and seven white candles (in modern times, these are usually electric, rather than real flames). She is at the center of a procession of children singing songs and holding food (special cakes) and drink. (Some traditions hold that if you hear the sound of the Wild Hunt behind you, you should toss one of the cakes, called lussekatter, over your shoulder to appease them.)

Native Swedish lyrics with a Neopolitan melody, and still beautiful

So far we have:

  • A feast day on (or as close as they could approximate it) the winter solstice, the longest night of the year
  • Association with light that is largely absent from the southern European version (aside from the name, Lucy, which comes from the Latin lux, "light")
Still doesn't seem definitive, although it's certainly suggestive. And who would be the most logical choice to celebrate on the shortest day of the year? The goddess Sunna, as a way of urging her to elude the wolf (or be reborn after the wolf consumes her) through sympathetic magic.

However, there's another piece of the puzzle; the witch-like figure Lussi (or, more rarely, the male Lussigubben). Lussi is a Scandinavian figure, closely parallel to the southern German Holle or Perchta, Lussinatta is the traditional start of the Wild Hunt, or as it's called in context with her, lussiferda (it has different names in different locations, and the details vary; we'll discuss the Wild Hunt in particular in its own post). All the work of the household to prepare for the coming winter is to be complete by Lussinatta, lest the lazy households who haven't gotten their chores done be punished (again, parallels with Holle and Perchta).

There is also a tradition known as lussivaka, which is an all-night vigil on the night of the solstice, along with a feast, to keep an eye out for the lussiferda flying by. In modern times, this takes the form of an all-night party, which traditionally breaks up at dawn. There are also reports from the 18th century of offerings of food being left outside on the Lussinatta, probably to appease the troupe of trolls led by Lussi; this is doubtless related to the above-referenced custom of tossing the lussekatter saffron buns over your shoulder to elude the hunt. A recipe for the buns can be found here.

So here, I think, we can really start to fill in some details. We have a confluence of several traditions (or, perhaps like we see with Nicholas/Krampus, a mixed tradition to start with). First, we have a celebration of the sun goddess, Sunna, on the longest night of the year, in order to help her through her weakest time. A vigil is held overnight, in order to make sure she returns through this darkest time.

Second, we have the appearance of Lussi, who exhorts the people to have their chores done in preparation for the long winter, just as we see in southern Germany with Perchta and Holla. In some ways, there are a lot of parallels between such figures and the goddess Frigg, whose domain over the domestic household has long been established.

Third, we have the appearance of the Wild Hunt, in the form of the lussiferda, which sticks around until the celebration of Yule (which would happen in mid-January). During this time, it is hazardous to be out and about at night, lest the hunt seize the unwary traveler, and on its first night of appearance, offerings are left outside (to distract the hunt from finding the sun goddess???).

And of course, in keeping with the methodology of orienting everything around the solar-defined solstice, rather than the calendar-defined Christmas, we would place this observance on or around December 21st, conveniently mapping very well with the conversion from the Julian to the Gregorian calendar.

HELPFUL PLANNING TIP: If you're planning an all-night lussivaka party, now's the time to send out the invitations.

Tuesday, November 22, 2016

A paucity of celebrations

If I may be permitted a brief interlude in my series on Yule and pre-Yule subjects, I've noted that Asatru tends to have a lot fewer holidays than other Indo-European religions. And here I am talking about well-attested historical celebrations, not modern inventions that (for instance) honor heroes such as a Day of Remembrance for Ragnar Lothbrok, or convert modern holidays into deity-specific holidays through dubious folk etymology such as celebrating Vali's Day or Einherjar Day in lieu of Valentine's or Veterans' Day.

Historically, we really know only of a few holidays that are described even briefly; Winternights, Yule/Midwinter, Sumarmal/Sigrblót/Ostara, Disablót, Alfablót, and Thorrablót. From the Anglo-Saxon, we can add Charming of the Plow and Mother's Night. Maybe one or two more. But even these are but sparsely described. and leaves us with only eight celebrations on the calendar, and a total of 20 days if we are generous and give all of the blóts three days spans.

Contrast this with some other Indo-European religions. Hindus have scores of holidays holidays, the Athenians had over 60 holidays of varying duration, and the Romans had dozens more than that, if one counts the various ludi (games) on the calendar, again some lasting many days. So why do the Germans get stuck with a measly 8? Bear in mind that we're talking about largely agrarian cultures without the concept of weekends off; these sorts of holidays would be vital.

I submit that the Germans had just as many holidays as their southern and eastern neighbors; we simply haven't identified them yet. My research on these Yule and pre-Yule celebrations has pointed me strongly in this direction. What we're seeing, for instance, with the subject of yesterday's post - a celebration involving a celebration of the story of Thor's goats, possibly with animal guising and faux child-napping - isn't "part of Yule", but rather was simply another holiday, which didn't get mentioned in direct attestations, but which survived through having its outward features adopted by the church, and surviving in mutated fashion through to the current day. We moderns have lumped all these sorts of things together in our zeal to categorize and reduce complexity, not to mention the modern secular and commercial effort to make the start of the Christmas season ever-earlier. When you look at some of the 19th century folklorists' accounts of rural life and peasant and folk customs in England, Scandinavia, and Germany, the year is positively crowded with celebrations and customs.

If this is true, then we could have an inkling at a living year of holidays and celebrations undreamed-of (with several of these sort of folk-holidays each month), as well as a possibly methodology to suss out some details (looking for Christian saint's day or other holy day celebrations with incongruous elements that are unique to northern Europe). This would yield something closer to the medieval European folk-calendar, which the church deliberately designed to emulate the old Heathen cycle of celebrations, in order to supplant it, or the old pre-Christian Roman calendar.

Of course, not everything that "seems" pre-Christian is indeed pre-Christian, and care has to be taken to separate the wheat from the chaff. I doubt that the full extent of these celebrations will ever truly be recovered, but I think it's at least worth investigating beyond the December/January examples I'm laying out here.

Monday, November 21, 2016

Kicking off the Yuletide: St. Nicholas Day / Krampusnacht

How... jolly
The first Christian feast day associated with the Christmas/Yule season falls on December 6 (N.S.)*. This is well-known to many people nowadays, as it is the date of many krampus festivals in southern Germany and Austria. Nicholas himself was noted for secret gift-giving, and the tradition of leaving stockings by the fireplace stems ultimately from the story of St. Nicholas and the dowry for the three virgins.

However, it is those practices associated with the veneration of St. Nicholas that are unique to northern Europe, and those Germanic additions to the Nicholas myth, which are of interest to me as an Asatruar. Since he was originally from Asia Minor (modern-day Turkey), and his worship is fairly widespread, it is easy enough to distinguish those elements that were grafted onto the Saint's veneration due to his feast day being on or close to the traditional date for these practices to be held.

In England, it was an occasion for teenage boys to put on the robes, miter, and cozier of the bishop and perform a sort of "lords of misrule" type game. This tradition was first abolished by Henry VIII, but to be honest seems more like a transference from the Roman celebration of Saturnalia, which happened later on in the month, than a true Germanic custom, since it's not really recorded anywhere else.

Zwarte Piet. SJW heads explode in 3... 2... 1...
In France (specifically the northeast and easternmost portions of the country), there are two traditions that point to some relationship with krampus. First, there is a story of Nicholas saving three children from a wicked butcher; iconography shows the butcher with a barrel full of children, recalling the krampus' basket. Second, there is the character of Père Fouettard, who accompanies Nicholas on his rounds (this is acted out in the villages of the region) and chases or threatens naughty children with a switch, again reminiscent of the south German krampus.

In Holland, Belgium, and Luxembourg, we have Sinterklaas (whence we get the name Santa Claus), who shows up with his servant Zwarte Piet ("Black Pete", whose black face and red mouth evoke the traditional krampus figure of the southern Germanic areas) and once again hands out gifts to good children and switches for naughty kids. And early songs about Sinterklaas talk about naughty children being put into his bag and taken away. Again, shades of krampus...

The wonderful Sinterklaas scene from the original Miracle on 34th Street

In the Alpine regions (Bavaria, Austria, Tyrolia, and eastern Switzerland) we have the now-famous krampus tradition. Krampus is way more involved than can be covered in this post, but the highlights include the fact that krampus (or differently-named creatures with similar attributes) accompany Nicholas as he visits the villages of the region (these visits are acted out by specialized troupes who dress in elaborate costume). While Nicholas makes a sermon and rewards good children, krampus is famed for threatening bad children with switches (see above re: France), or carries them away in baskets (ditto). The pagan antecedents of the krampus figure are uncertain; the quintessential attributes (long red tongue, horns, hair) can be traced back to the 16th century, but references to the Devil in St Nicholas plays (which were enacted on his feast day) go back to the 11th century, well within the time of the conversion era.

By the way, if you're interested in a really first-rate book on the history of the krampus tradition and modern krampus plays and festivals, you can do no better than Al Ridenour's recent book on the subject. Highly recommended. If you read that and don't come away with ideas for your own Nicholas Day celebration, you don't have an imagination.

Which brings me to the practicum. How to incorporate this material into modern Asatru practice? We've got gifts for children given by one figure, naughty children being whipped or abducted by another figure, and maybe a "lord of misrule" thing going as well

Let's start with the date. While the modern date of St Nicholas Day is December 6, in the old Julian calendar, this would have been pushed forward a week or more. That could easily put it a week prior to the solstice. There's some symmetry in having a celebration the week before the winter solstice, to harbor in the season. Perhaps not coincidentally, that is the start of the Icelandic month Mörsugur ("bone-marrow sucking"), which begins on December 14. That's where I would plant this celebration.

But what to do? Oh, the possibilities! The ambitious could put on a proper Nicholas/krampus visit, with costumes and candy/presents for good children and switches for wicked children and so forth. The tradition isn't one just done in the streets; the troupe usually enters private homes as well to go through their revels. As I mentioned elsewhere, it would be great to revive the "visiting tradition", and arrange for such visits among Asatru families in a given area. Let's see this all over the country!


Obviously, I would "re-Heathenize" the Nicholas figure, My suggestion here is Thor. Not only does the association with the color red fit (Nicholas is traditionally, if not exclusively, shown in red, befitting an Orthodox bishop, completely unrelated to the modern red and white association with Coca-Cola), but one of the stories associated with him also has him punching a heretic in the face. Even if it's not completely connected, I think Thor would appreciate the irony.

Thor notices his goat is now lame
But the clincher? Remember the meaning of the name of the Icelandic month that starts around this time; "bone-marrow sucking." It just so happens that there is a myth associated with Thor that revolves around sucking the marrow out of a leg-bone, and it involves his goats:
Öku-Thor drove forth with his he-goats and chariot, and with him that Ás called Loki; they came at evening to a husbandman's, and there received a night's lodging. About evening, Thor took his he-goats and slaughtered them both; after that they were flayed and borne to the cauldron. When the cooking was done, then Thor and his companion sat down to supper. Thor invited to meat with him the husbandman and his wife, and their children: the husbandman's son was called Thjálfi, and the daughter Röskva. Then Thor laid the goat-hides farther away from the fire, and said that the husbandman and his servants should cast the bones on the goat-hides. Thjálfi, the husbandman's son, was holding a thigh-bone of the goat, and split it with his knife and broke it for the marrow.
Thor tarried there overnight; and in the interval before day he rose up and clothed himself, took the hammer Mjöllnir, swung it up, and hallowed the goat-hides; straightway the he-goats rose up, and then one of them was lame in a hind leg. Thor discovered this, and declared that the husbandman or his household could not have dealt wisely with the bones of the goat: be knew that the thighbone was broken. There is no need to make a long story of it; all may know how frightened the husbandman must have been when he saw how Thor let his brows sink down before his eyes; but when he looked at the eyes, then it seemed to him that he must fall down before their glances alone. Thor clenched his hands on the hammer-shaft so that the knuckles whitened; and the husbandman and all his household did what was to be expected: they cried out lustily, prayed for peace, offered in recompense all that they had. But when he saw their terror, then the fury departed from him, and he became appeased, and took of them in atonement their children, Thjálfi and Röskva, who then became his bond-servants; and they follow him ever since. (Gylfaginning 44, Arthur Gilchrist Brodeur  tr. 1916)
So here we have a tale with:

  • an association with Thor (who can be connected with Nicholas/Sinterklaas in terms of iconography and behavior)
  • goats (who can be associated with krampus/the Devil, as traditionally depicted with goat's horns and fur)
  • taking away of disobedient children by said goat figures (the husbandman's children are taken away because they disobeyed the order not to eat the goat's marrow)
  • the name of the month with which this practice would have been associated (sucking marrow from bones)
  • the date of the celebration matching the start of the Old Icelandic month, once we correct for the conversion to the Gregorian calandar


I won't lie. I'm really proud of coming up with that association. I think there's a real there, there.

In keeping with the medieval English tradition noted above, it might also be entertaining to choose a child or two from your tribe or kindred to be "goði/gyðja for a day," given due respect and honors, if you're making this a day of celebration in your own tribe. Given the myth with Thor and his goats, I might even "name" them Thjálfi or Röskva for the day...

So here's kicking off the season, or the month of Mörsugur, once we adjust for the Julian calendar. December 14th, Thor, accompanied by his goat-like companions (perhaps we can fit in the Scandinavian julebok after all!) hands out small gifts to children while the goats chase and chastise the naughty children. If you can arrange the logistics, have Thor and his goats visit the various houses of the members of the tribe (they should receive suitable food and/or libations as they proceed on their circuit), or else have a central celebration.

And thus the Yuletide season begins.

HELPFUL PLANNING TIP: If you will be doing the full-blown visiting tradition, now's the time to get the costumes done. In fact, it'll be a bit of a rush, but you can still do it! Goat masks can be found here, and some sort of fleece coat turned inside-out can do for a costume, but by all means go crazy and make the costumes as elaborate and cool looking as possible!

_____
* N.S. = New Style, referring to the Gregorian calendar that we use today. O.S. refers to Old Style, i.e., the Julian calendar that was used prior to the 16th century. The shift in dates between the two calendars will be significant, as we will see, so it's important to mark which calendar is being used.

Saturday, November 19, 2016

Time to start thinking about Yule!

Yes, I know, we're not even at Thanksgiving yet (here in the U.S., anyway, that informally marks the beginning of the Christmas season, even if the large stores tend to start putting out their Christmas stuff even before Halloween), but now's the time to start thinking and planning for the coming Yuletide. There are things to be ordered, or made, or planned, or rehearsed, and the time to do all that is now, not a week before you're going to have a hall full of revelers.

I'll be reposting some of my previous research on topics associated with Yule, and posting some new stuff as well, but I wanted to kick things off by discussing the date itself.

We know that Yule is one of the "big three" holidays established by Odin, according to Ynglinga Saga, ch. 8:
Þá skyldi blóta í móti vetri til árs en að miðjum vetri blóta til gróðrar, hið þriðja að sumri. Það var sigurblót.
On winter day there should be blood-sacrifice for a good year, and in the middle of winter for a good crop; and the third sacrifice should be on summer day, for victory in battle.
Meanwhile, the Cleasby-Vigfusson Dictonary has this to say about Yule (jól), Midwinter (hökunótt), and the date upon which it fell:
The heathen Yule lasted thirteen days, whence are derived the names Þrettándi, the thirteenth = Epiphany, i.e. the 6th of January, as also the Engl. 'Twelfth-night;' it is however probable that the heathen feast was held a little later than the Christian (see hökunótt)
...mid-winter night, about the time of Epiphany, when the heathen Yule began ... The heathen Yule seems among the Scandinavians to have been celebrated about three weeks later than Christmas; but the Norse king Hakon, who had been brought up in Christian England, altered the time of the festival, so as to make it correspond with the English Yule or Christmas; and so the heathen hökunótt came to represent our Christmas Eve.
The reference here to 13 nights of Yule is questionable, as it seems to be unattested, and is most likely an adaptation of the Christian "Twelve Days of Christmas." And it is actually flatly contradicted by the second reference, which states that Yule began on Epiphany! In fact, the Saga of Hakon the Good explicitly states that the Heathen Yule was three days long:
He [King Hakon] made a law that the festival of Yule should begin at the same time as Christian people held it, and that every man, under penalty, should brew a meal of malt into ale, and therewith keep the Yule holy as long as it lasted.  Before him, the beginning of Yule, or the slaughter night, was the night of mid-winter, and Yule was kept for three days thereafter.
But it's still something that might bear more looking into.

Add to this mix is the fact that the Western world switched from the Julian to the Gregorian calendar, and most of the traditions associated with the winter solstice, or the longest night of the year, changed with them, moving several days "backward" on the calendar (the exact number of days is complicated, because of a variety of factors, but eight is a good ballpark figure).

Thus, solstice-related activities, which in the 15th century would have fallen on December 13th when the actual solstice was, remained on that calendar date (because they had largely been transformed into Saints' feast days, which were calendar-driven, rather than driven by celestial events) even though the solstice itself lurched forward to December 21st. This will become very important in identifying Heathen Yule traditions that had become Christianized, as we'll cover in future posts, but it's helpful to catalog the relevant Saints' days for future reference:
  • December 6: St. Nicholas 
  • December 13: St. Lucia
  • December 21: St. Thomas
  • December 26: St. Stephen
  • January 7: Epiphany/St. Knut (originally)
  • January 13: St. Knut (as of 1680)
  • January 17: St. Anthony
The idea being that, if there are attributes of a given saint's celebration that are unique to the North, it might be a vestige of a Heathen practice superimposed on a Christian holiday.

I submit that from a Heathen point of view, it makes the most sense to bring these solstice-related activities back to the actual date of the solstice, but there's also the repeated references to the actual Yule celebration itself taking place three weeks after Christmas (so, mid-January). I think there's an easy answer, and it lies in the giving up of our modern reductionist way of looking at everything as being part of some single Yuletide holiday.

Just because the celebration of Yule was a three-day celebration starting in the middle of January (when the lengthening days would be apparent), that doesn't mean there wasn't a whole constellation of observances and folk-practices leading up to it, some connected with the solstice itself, some not. This also fits in with the notion that not every celebration is a collective sacrificial feast; some are more properly brought down to the family level, such as Mothers' Night. We'll be exploring all these things as this series continues.

So, it's time to start thinking about Yule, but also to understand that there's a whole load of activities and celebrations happening in December and January, and Yule is just the capstone.

Plus, Krampus!!!

HELPFUL PLANNING TIP: If you're going to be using a Julebokk (Yule-goat) as a part of your Yule offering, now's the time to order it! You can get a very nice one here.

Friday, November 18, 2016

Why I'm not participating in Hugin's Heathen Hof's new survey (and why you shouldn't, either)

So the people behind Hugin's Heathen Hof have launched what they're calling "A Global Heathen Demographic Survey," and they're asking a wide range of questions about participants' beliefs and practices.

Now, I don't have an issue with this sort of survey in general, and I think that, if properly done, it could be quite a valuable thing. But there are several structural problems with this particular survey that give me pause. In particular, it suffers from two problems; partisanship and selection bias.

First and foremost, I think there is a huge credibility issue when it comes to fair treatment for folkish Heathens. Hugin's Heathen Hof has come out quite unabashedly, and nearly hysterically, against folkish Asatru in general, and against the largest Asatru organization in the U.S., the Asatru Folk Assembly, in particular. First and foremost, they were the instigators of the moronic "Declaration 127" (although I can't imagine what other 126 things they've felt compelled to declare):
We will not promote, associate, or do business with the AFA as an organization so long as they maintain these discriminatory policies.
The AFA’s views do not represent our communities. We hereby declare that we do not condone hatred or discrimination carried out in the name of our religion, and will no longer associate with those who do. We will not grant the tacit approval of silence in the name of frið, to those who would use our traditions to justify prejudice on the basis of race, nationality, orientation, or gender identity.
So right there, they pretty much disqualify themselves as neutral actors right off the bat. Given that level of sputtering stridency, they cannot be assumed to be capable of treating AFA members fairly or equally, nor the folkish position in general. There's a reason that political polls conducted by partisan pollsters are clearly labeled as such on Real Clear Politics.

How would they know? Simple. They ask as part of the survey:
If you are a member of a legally recognized organization what is that organization's name?
And, of course, keeping such information to oneself in an effort to hide from the inherent biases of the survey-takers sort of ruins the point of doing a survey in the first place. And if not, they have other ways of sussing out the mean fascists in their midst:
Who, do you believe, can practice Heathenry?
What criteria does your community or organization use for determining if a prospective member can join or practice with your group or community? Why? How is this decision made?
Are there any noticable [sic] differences between how men and women are viewed and treated in your community? What are they and how is this justified?
Justified? Why the fuck do they have to "justify" anything to you? "That's the way we do things" is sufficient justification. The questions continue:
How are Heathens who are part of an ethnic minority treated in your community?
Are there members in your community who identify as gay, lesbian, bisexual, pansexual, or asexual? How are they viewed and treated in your community?
Are there members in your community who identify as transgender, genderqueer, or other gender identities? How are they viewed and treated in your community?
It reads like a laundry list of SJW hot-button issues, and specifically about the problems they so vocally have with the AFA in particular. Nothing that really speaks to the real divisions or interesting questions within contemporary Heathenry; where are the questions about animal sacrifice? Or Loki-worship? Or the use of magic? Modernism vs. Reconstructionism? Ritual garb or street clothes?

You know, the things that real Heathens, who aren't obsessed with race and sexuality, discuss.

This isn't an honest attempt to gain insight into the Heathen community. It's an attempt to identify heretics against HHH's SJW agenda. Conveniently aided by the fact that, by using G+ to fill out their form, your Google identity is automatically captured.

Oh, but don't worry. You can check a box so they won't use your real identity (they'll still capture it though). Nothing to worry about here.

The second big issue is the problem of selection bias. That means that, given the audience of Hugin's Heathen Hof, which as mentioned skews almost completely to the left-wing/universalist wing of Heathenry, it should come as no surprise that the responses they get will be overwhelmingly from that end of the spectrum.

And naturally, they'll trumpet the results of their survey, saying that they "prove" that the overwhelming majority of "all Heathens" just so happens to agree with them on issues of inclusion, gender, and sexuality. Go figure. No matter that those results will be completely contradicted by real-world data, such as relative membership numbers between uni and folkish Heathen organizations.

I have other, less important issues with their survey instrument, too, which was obviously written by someone with no experience in the polling field (I was manager of election polling for the largest polling company in the country for several years, so I know whereof I speak). At the very least, beyond the subject-specific questions I mentioned above, they should ask a spectrum of standard demographic questions; race, gender, age, income level, and even political inclination. At least they thought to include things that feed into their own biases; "sexuality," education level, and marital status.

On the whole, this is a pretty worthless project, obviously intended to simply feed HHH's own biases, and justify presenting an image of what they want Heathenry to be, not what it really is. There absolutely could be a worthwhile survey of this type, but it would need to be done by a completely independent and neutral body (good luck), or a collection of real organizations representing a variety of points of view, to get a truly representative sample. Hel, I'll volunteer to help write it.

But this? If you're folkish, avoid it like the plague. Unless you think Hugin's Heathen Hof is going to treat you fair and square. Otherwise, this is just an exercise in justifying their own prejudices.  

Thursday, November 17, 2016

Rights and obligations

One of the things I identified as a threat to religious liberty in my recent post on The Polytheist case for Donald Trump was the encroachment of radical secularism on religion. I said:
...radical secularists are more than happy to shut down behavior with which they disagree, even if it should otherwise fall under the protections of the First Amendment, and they’re more than happy to use the power of government force to get their way, destroying the lives and livelihoods of people whose faith leads them to make the “wrong” choices.
And I stand by that assessment. In fact, I think it's worth taking a few minutes to expound on that specific point, since a lot of people don't seem to understand what it means, exactly.

The basic point is that a right cannot by definition impose an obligation on someone else. Once it does, it ceases to be a right and turns into a requirement. Some might say slavery, since it would impose upon one person the obligation to work in order to allow the other person to enjoy his or her right. It also prevents the government from interfering with that right.

Take, for example, the first amendment right to freedom of speech. I have the right to say whatever I want, but my right in no way imposes an obligation on anyone else to facilitate that speech, nor does it impose on anyone the obligation to listen. I am free to stand in Times Square and shout about how much better Kirk is than Picard, or anything else under creation.

But my right to speak in no way imposes on anyone else the obligation to provide a platform for expressing my opinion, and it doesn't impose on anyone the obligation to listen to me ranting in Times Square.

In other words, my right does not impose an obligation on anyone else.

Take, for another example, my second amendment right to bear arms. I have the right to purchase and carry a firearm. But my right to do so in no way imposes an obligation on anyone else to buy me an AR-15, or ammunition, or anything else.

My right does not impose an obligation on anyone else.

But that principle has been turned on its head in recent years, all the worse because the specific examples pit one right against another. On the one hand, there is the first amendment right to practice one's religion:
Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof...
And on the other hand there is the right (not specifically enumerated, but granted by the Supreme Court under the ninth amendment) for people of the same gender to marry.

You can see where this example is going, I'm sure.

The salient question is, does your right to marry whomever you want carry with it the imposition of a requirement that I have to work to make it happen? Even if doing so violates my own freedom to exercise my religion under the first amendment? For that matter, does the right to legally marry (which according to the law, is nothing more than a legal recognition of a contract that is filed with a county clerk) also include the right to a party celebrating the execution of that contract? And does that right further specifically include the right to have flowers, or a cake, or a troupe of trained gazelles? And if so, why does your right to file a form with a county clerk suddenly impose on me the obligation to work to give you flowers, or a cake, or gazelles?

According to many on the progressive left, the answer is yes. In fact, according to G&R, human politics comes even before the wishes of the Gods Themselves. People on Hillary Clinton's campaign staff were actively discussing how to infiltrate the Catholic Church to bend it to be more accepting of their political program. The Solicitor General of the United States recently opined that churches might lose their tax-exempt status if they questioned the political orthodoxy of same-sex marriage.

If you claim a right, it is yours, and it is entirely self-contained within you. It cannot impose an obligation on me to devote my labor to making it happen. Especially when doing so would violate my own enumerated right to practice my religion, if the two happen to be in conflict.

And I do not give up those rights merely because I am engaging in commerce. There's no clause in the Constitution that says "you have rights unless you're buying and selling things."

Rights restrict government. They do not compel individuals.

Some will say this is a defense of "discrimination." In a way, I suppose it is. My rights afford me the freedom to exercise them when and where I wish, and your rights do not impose upon me an obligation to violate my own rights. Your right to swing your fist ends at my nose, and your right to have a government-recognized marriage ends at the door to my bakery or florist shop.

Where's the outrage? Where are the lawsuits? 
Where are the gays trying to force them to make the damn cake???

You don't like my choice? You have a remedy; the market. Go to another bakery, choose another florist. You want to apply pressure by convincing others to make other market choices? You have that right, too. What you do not have the right to do is compel me to support your right through the coercive force of government, whether that be through the collection of taxes or the threat of force or confiscation of assets.

And before some wag says I'm endorsing lunch counters refusing to serve blacks, or any such nonsense, I am not doing so in any way. I am endorsing the general principle that rights do not confer obligations on other individuals. I personally think it's stupid to refuse to sell a product to someone, but that's not my decision! I don't have to agree with a decision in order to support a legal right to make it, as long as the person making it realizes there are potentially (non-governmental) consequences.

It really seems that, having obtained all the legal rights they can from the government, the leftists are now on a campaign to force individuals to adopt their agenda, too. And that goes from freeing individuals from government oppression, to oppressing others who don't happen to be in some "protected class." And that's wrong.

People acting in concert to protect the rights of others? I'm all for it. Government enforcing some obligation on an individual to support another individual's right? No way.

Remember, the government that can force a florist to work on a gay wedding under Obama, is exactly the same government that can force another (let's say universalist Asatru) florist to work on the AFA's Ostara celebration under Trump.