Prehistoric farming village discovered in Cyprus
May 17, 2012 in Rest of Europe by stone-pages-archaeo-news
I think its important that, as druids, we work to build sacred spaces within the landscape. Yes, m
Just a few quick news notes for you on this Sunday. Ardantane Needs Infrastructure: Ardantane, a Pag
Just back from a workshop near Milan on the Tarot. Afterwards we traveled down to Tuscany to visit t
May 17, 2012 in Rest of Europe by stone-pages-archaeo-news
May 17, 2012 in France by stone-pages-archaeo-news
May 16, 2012 in Christianity, Dear Prudence, Emily Yoffe, Paganism, Religion, Slate.com, Wicca by jason-pitzl-waters
Yesterday, Slate.com’s advice columnist, journalist Emily Yoffe (aka “Dear Prudence”), tackled the issue of a Christian woman married to an “atheist” who has recently embraced Wicca. Here’s what she had to say.
There are several troubling aspects in Yoffe’s advice to the “devout” Christian wife, starting with the assertion that her husband has “radically underwritten the rules” of their relationship because he’s shifted from atheism/agnosticism to a theistic belief system (albeit not Christianity). Despite the fact that “Kent” is described as “sweet, attentive, and loving” Yoffe seems to sympathize with the wife’s concern, describing Kent’s newfound Wiccan beliefs as “sacrilegious incantations” and that if Wicca has become the “organizing principle” of his life he may have broken the “spell” of the marriage. Alongside this advice are satirical animations that portray the co-worker who introduced Kent to Wicca as a devil pouring out “goat blood,” implying a Satanic or cultish tone to the change.
I’m not sure what sort of ideological (or theological) blinders Yoffe is wearing here, but an alternate reading of this tale is apparent to anyone who is a member of a minority faith in a predominantly Christian nation. The wife was fine with Kent’s lack of faith so long as it appeared that he might someday convert to Christianity (He would occasionally go to church!), but once he became interested in a belief system that was not Christian, what was professed to be a blissful marriage took a dark turn. In reality, being married to an atheist should be no harder than being married to a Wiccan, at least from a Christian perspective, both reject the salvation of Christ and the Church. This seems more about the wife’s unsaid expectations, not about Kent’s sudden embrace of Wicca.
This video is an important examination of how far modern Pagan faiths have to go. While people have heard of terms like “Wicca” they still seem to connect it with fantasy depictions, demonic imagery, or cult-like descriptors. People like Yoffe don’t seem to know that Wiccans and Pagans still live in fear of losing their children in custody battles, or that Wiccans had to fight for a decade to have the Wiccan pentacle engraved on government-issued headstones and markers. It doesn’t connect with Yoffe that Wicca is a serious belief system, one that has spread worldwide, one deserving the same respect as any other faith she may be familiar with. I think this advice would have a very different tenor if Kent had become Jewish, or Muslim, or even a Buddhist, but it seems that Wicca is still beyond the pale, at least for Yoffe and the devout Christian wife.
May 16, 2012 in getting away from technology, meaning of connection, spiritual retreats, Sustainability, technology and druidry, Tribulations by willowcrow
In today’s modern world, the idea of being connected is tied to technology and to ourselves rather than the living, breathing world around us. If you are “connected,” you have the latest smart phone or other 4G device, and you have the Internet at your fingertips, all the time, anytime. You can connect with friends on Facebook, post pictures and videos, or find directions. And those who lack such technology due to its cost or their own principles are viewed as strange or old-fashioned. Sometime over the last decade or so this technology—this so-called connectedness—became pinnacle to our existence. You have to constantly check your email, your texts, your FB messages, whatever—or you get quickly behind. It is an information addiction, and we are all hooked.
What exactly is the point of all of this technology? Does it teach us things? Sure, if facts and information are lessons to be learned. Does it let you keep up with your family, old friends, colleagues? Sure, and although perhaps too much. But what else does it do? It violates our privacy. It makes us overly-dependent upon it to the detriment of all else. It inundates us, every day of every minute, with mostly useless garbage. With a constant stream of media fiascos about politicians, Hollywood, the latest meme, and other useless trivia. And perhaps—most importantly—it doesn’t seem to often connect us with the things that really matter and that are having tremendous impact on our world—melting ice caps, the loss of indigenous native tribes’ land, or the massive extinctions of non-human persons.
I’m not a luddite—I teach partially online classes, I engage with my students, colleagues using the web and conduct my research all using technology. I have an active Facebook account, regularly text my friends, and enjoy watching Netflix. I use the web daily to look up information for personal, professional, and civic purposes. I’m your typical Internet user—and yes, I can certainly see the benefit. But I also have to question how “connected” we really are and what we lose in this exchange. And let me be clear—it IS an exchange. Your time, your focus, your energy—for what? This all became much clearer to me when I started taking mandatory “breaks” from the chaos of our technology.
In the last few years, I’ve attend at least one druid gathering. Last year, I attended two—Rites of Spring put on by the Earth Spirit group at the end of May, and the OBOD East Coast Gathering in September. At both gatherings, you are up on a mountain, far away from cell phone towers and WiFi hotspots. I consider these gatherings to be technological detoxification days, as we go out in the woods and practice a different kind of connection—learning about the land, communing with the land, and learning from one another. Suddenly, you get away from it all and experience the true peace and relaxation that comes from not obsessing over your email.
Until I went away—from all of it, even removing the opportunity to access the technology—I didn’t realize how much I depended on it. How much time it sucked away, and how much it stressed me out. I spent five glorious days in the summer on a mountaintop, and after a few days in that peaceful state, I wasn’t sure I wanted to return. On that mountain, I found a tranquility I simply could not attain in our fast-paced, web-rich world. I listened to the wind in the trees, I sat and watched squirrels, I did a little painting, and I spent time in meditation and communion with the living Earth. We also connect with each other—to grow and learn. There is a kind of power in this connection; when we remove the technology from our lives and entertain ourselves around bardic circles with stories, song, and fire.
And when I came down from that mountain, I was thrust back into our consumerist, face-paced, technology-obsessed culture, which was one of the most shocking and stressful experiences of my adult life. The first thing that occurred, after some driving, was that we stopped at a rest stop full of plastic-coated everything, over-processed food, and screaming children. The full force of it—a culture in which I had spent my entire life, a culture in which I had lived, and while I certainly questioned, never completely threw away because I, too, benefit from it—hit me like a horrible wave. It took me days to recover from the shock. To slowly acclimate myself back into the technological miasma. I haven’t been the same since.
This, to me, these spiritual retreats allow for a much deeper sense of connection. The realization, as I walk through the forest and listen to the voices of the trees, that in this forest, there are no trivial bit of information. It is a perfect, well connected system and I am a part of that system. Each life form, whether humans want to admit it or not, is dependent upon the life forms around it.
I think with everything we connect ourselves to—there is an exchange. This can be a positive, uplifting exchange or something that slowly eats away at our souls. I’m not advocating the complete abandonment of technology and consumerism—but I am saying that if you intend on following an earth-centered path, you may join me in seeking regularly ways to refresh your soul away from the intensity of it all.
May 15, 2012 in Anastasis, Brendan Perry, Darkwave, Dead Can Dance, goth, Lisa Gerrard, music, Paganism, Religion by jason-pitzl-waters
On May 8th, Brendan Perry and Lisa Gerrard, collectively known as Dead Can Dance, announced that their first new album since 1996′s Spiritchaser would be released on August 9th, 2012 (It will also be the kick-off of their world tour). Entitled “Anastasis,” the new work will be “a spring album to coincide with both natures awakening and the groups subsequent rebirth,” according to Perry. This new album comes after a year of anticipation for hardcore fans, since Perry first revealed the planned return, and released a series of free live teaser EPs.
While Dead Can Dance claims a devoted international fanbase, they really haven’t received the in-depth critical examination and attention of other bands from their era. This may be partially due to being labeled as Goth early in their career, that their idea of a “dance” tune is 14th century composition the saltarello, and the fact that many of the bands directly inspired by them exist in their own tiny niche subgenres (they’re like the Velvet Underground of Neoclassical Darkwave). That said, Dead Can Dance were pioneers in incorporating early music, and “world” music, into their sound, and Gerrard has spawned an entire tribe of “exotic-sounding, ululating female singers” in epic film sountracks. Further, and of particular interest to my readers, they changed the face of music made by and for modern Pagans.
http://www.youtube.com/watch?v=x5twt5oCUTM
“…you must understand that I have never really known how to describe the work as anything other than an inspired reaction to the love of and a desire to communicate an arrow from the heart.” – Lisa Gerrard
At its inception, popular music made by and for Pagans largely originated from a few limited sources, the folk songs of artists like Gwydion Pendderwen, bands inspired by British “electric folk” acts like Fairport Convention, and artists influenced by “occult” themes (real or imagined) in the work of 60s rock acts like The Doors, Led Zeppelin, and The Rolling Stones. In time, the New Age music ascendancy of the 1980s also became a factor, and you started to find explicitly Pagan artists using synthesizer washes and other Music From The Hearts of Space-style flourishes. So it largely remained until the 1990s when a confluence of factors, most prominently the Internet and the access it provided to music from across the world, helped spawn a new paradigm that took direct influence from the work of Dead Can Dance. This music, distinctly international in tenor, has, in my opinion, become the template of choice for many younger Pagans.
If you look at any music-focused event that draws a large number of Pagans you’ll see the hand of Dead Can Dance’s career at work. Pandemonaeon and The RaZor Skyline at the recent Hexenfest in California, Omnia, Wardruna, Euzen, and Corvus Corax at Castlefest in the Netherlands, and the upcoming FaerieCon in Baltimore featuring Faun and The Moon and The Nightspirit. In addition, recent years have seen a spate of new releases from bands like Seventh Harmonic, Atrium Animae, Rajna, Íon, Woodland, Ataraxia, and Hexperos that take inspiration from Dead Can Dance, mixing in their own Pagan and esoteric beliefs. Dead Can Dance have provided not one, but several musical templates, allowing bands to take inspiration while creating their own unique sounds. It has allowed them to become inadvertent ancestors to at least two generations of esoteric musical artists.
The two main questions now are what will the new Dead Can Dance album sound like, and what forms will Pagan and Pagan-friendly musics take in the near future. Will “Anastasis” have elements of Perry’s recent solo album “Ark,” or will it go in a completely unexpected direction? Remember, this is a band that evolved from this, to this, over the course of their career, so expect some change. Will this new album have reverberations among the (relatively) younger crop of Pagan artists, or will esoteric electronic projects like Fever Ray or the rising tide of Pagan Metal acts take a more dominant hand in shaping the future of our community’s music? The answer is still unknown, but I’m excited about the journey to find out.
So mark your calendars for August 9th, and maybe start looking into the many artists Dead Can Dance have had an influence on.
May 15, 2012 in Asia by stone-pages-archaeo-news
May 15, 2012 in Italy by stone-pages-archaeo-news
May 14, 2012 in Christopher Vaughn, custody case, druidry, law, litigation, Paganism, Palo, Religion, Ruben Hernandez, Vodou, West Memphis 3 by jason-pitzl-waters
On Friday, the Contra Costa Times reported that an appeal to overturn a 2010 fraud conviction was denied. California’s 2nd District Court of Appeal decided that prosecutors did not unfairly prejudice the case by bringing up a “voodoo” (though more likely Palo Mayombe, according to one expert) shrine that belonged to Ruben Hernandez, saying the evidence was “highly probative” of his “consciousness of guilt.”
In a 35-page ruling, the appellate court justices noted that Hernandez testified during the trial about the “benevolent purposes served by the dolls.” ”He characterized the dolls as an element of his Catholic faith in which the pins stuck in the dolls were a form of ‘spiritual acupuncture’ to cleanse evil from the individuals the dolls represented. He also believed the dolls would assist in ensuring people were not put in jail wrongfully,” the justices wrote.
This case is just the most recent to raise the question of when, exactly, it is fair and relevant to a criminal case to bring up a defendant’s adherence to a minority religion, or involvement in an esoteric practice. While the justices in the Court of Appeals found that Ruben Hernandez’s altar was fair game, that wasn’t the opinion in the case of Christopher Vaughn, accused of murdering his wife and three children. In that instance, Judge Daniel Rozak ruled that Vaughn’s adherence to Druid beliefs could not be directly referenced, seemingly agreeing with Public Defender Jaya Varghese, who said that “The word ‘Druid’ alone is prejudicial,” and would “significantly impact” his right to a fair trial.
“A Will County judge this morning barred attorneys from referring to quadruple-murder suspect Christopher Vaughn’s Druid beliefs at trial, but said some statements Vaughn posted to a Druid listserv can be heard by jurors. [...] Prosecutors want to use postings Vaughn made to Druid listservs that refer to his desire to live in the Canadian wilderness. They argue his statements were another sign that Vaughn wanted to be rid of his family. [...] Judge Daniel Rozak said he would allow the statements “if they somehow deal with leaving the country or living off the land” and don’t reference Vaughn’s religious beliefs.”
There are two very different cases, but both speak to the fact that the mere mention of a Pagan, Afro-disaporic, or esoteric practices can have an outsize influence on a trial, affecting how juries and judges react. For every instance where bringing up a defendant’s religion might be acceptable, as in the case of Angela Sanford, there are many more, particularly in custody battles, where it is not. Where it’s clear that fear and ignorance are being welded as weapons to win a judgement.
Perhaps the best-known example of this would be the case of the West Memphis 3 (Damien Echols, Jason Baldwin and Jesse Misskelley Jr.), where Damien Echols’ interest in the occult and Wicca was used as proof of his murderous interests, and the three were subsequently swallowed up in the Satanic hysteria of the times.
“…you really have to put this case into historical perspective. In 1993, the Satanic Bandwagon Folks like Dr. Griffis were mainstream and largely supported by both the media and established religion. We now know better, just like we now know that there are such things as “coerced confessions.” In 1993, virtually everybody believed that the phenomena of Satanic Ritualistic Homicide was very real, and perhaps even more regrettably, that no one, not even a mentally handicapped person, or a child, would confess to a crime that they did not commit. Thankfully, due in large part to pioneers with real credentials like Dr. Gisli Gudjohnson, Dr. Richard Ofshe, and Dr. Richard Leo, we now understand the dynamics of false confessions. By the way, not many people remember that Dr. Ofshe won a Pulitzer Prize for his work studying religious “cults.” He had a dual expertise.”
Echols, Baldwin, and Misskelley would end up spending 18 years in prison before being freed in 2011 on an Alford plea, the capstone on an era that saw thousands of lives ruined in part thanks to the willingness of lawyers and prosecutors to wrongfully exploit people’s fears. Today, those fears are still being exploited, invoking “effigy dolls dunked upside down in this brown liquid” to judge the “consciousness of guilt.” Judging the worth of mothers, or even the depths of depravity, through what amounts to a theological popularity contest.
It very well may be that Hernandez, or Vaughn for that matter, are entirely guilty of the crimes they’ve been accused of, but that doesn’t remove the issue of their religion or beliefs being invoked. In Vaughn’s case, his lawyer was able to make sure the case stayed focused on the facts, while Hernandez’s trial allowed his “voodoo altar” to be used as evidence of his guilt, even though the spells may have born from defensive fear instead of from a guilty conscience. It is for this reason, perhaps more than any other, that outreach and interfaith efforts must be maintained.
It’s easy to affect an air of smug superior isolationism when there’s nothing on the line, but in the wider world we must constantly face that our faiths are a tiny minority in world dominated by faiths that have been historically hostile to us. We have to work towards changing perceptions, or else we risk sacrificing all those who end up situations where misconceptions can mean jail and ruined lives. In the meantime, while we work for change, let’s hope that more lawyers advocate strongly to leave religions most people don’t understand off the witness stand.
May 14, 2012 in Book Reviews, Ogam, Ogam and mythology, Ogam history, Ogam uses by celticscholar
Author: Damian McManus
Series: Maynooth Monographs number 4
Publisher: An Sagart, St. Patrick’s College
Published: 1991
ISBN: 1870684753
Review: I read this book as part of my research into Ogam. I wanted to see what its history was and where it first began as well as where it was found.
The author of this book does an excellent job of discussing the history of the Ogam alphabet, where it was found, what it was used for and when it might have originated and where.
The book certainly gave me a lot to think about. It discusses the two types of Ogam, gives some meanings to the original script, and gives us sources to look at in mythology and else where as to the uses of Ogam and how some of the misconceptions about it may have started.
A word of warning though, the book does go into the inscriptions themselves and does some translating so some chapters are just about that with only a little information, I found myself skimming them since they were mostly names of people, interesting though that might be it was not what I was after. In the end though I got A LOT out of this book. And feel ready enough to read the more recent books on the subject from a divination stand point.
May 14, 2012 in Rest of Europe by stone-pages-archaeo-news
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