Tag Archives: Identity

The Great Divide: Ethnic Germanics and Germanic Christians

I was reading some comments over on a Norse Christian FB page the other week and came upon this comment,

“Neopagans always forget the last thing their ancestors did was choose to get christened.”

Well, there are a lot of things that no small number of would-be Heathens “forget”. And in fact, have no interest, and even counter-interest, in remembering.

But as for the “Norse Christians” of the world, they would do well to remember that we are not talking about “their ancestors”. The folk they refer to as “their ancestors” were also their own ancestors, ie. OUR common ancestors, whose ethno-cultural legacy their Christianity has been carried on and developed within as Norse peoples. And that ethno-cultural legacy is the product of an age-old relationship between the Norse peoples and the divine, and extends back prior to even the emergence of a specifically “Norse identity”. And of which Christianity is but a single, ill-fitting component; as evidenced in the comment “their ancestors” for example.

These people aren’t speaking Aramaic. Or even Greek or Latin. They are speaking in one of the tongues of Woden, and all that entails regarding their fundamental thought processes, idiosyncrasies, and worldview; as evidenced in their desire to hold on to and celebrate their Heathen-God-given Norse identity for example.

Christians can of course be forgiven for imagining that Heathenism is just about deities and worship, as this is what their Christianity is to them. To the Heathen on the other hand, while there certainly were threads of culture that were directly and specifically religious, our native spirituality touched upon all aspect of our ethno-cultural make up; from the creation of man, to the emergence of tribes and nations, to the formation of tribal land masses, to the birth of language and poetry, to values and customs, to techniques of farming and hunting and warfare and craftsmanship. As the term Heathen, itself ultimately a gloss for the Greek ethnos, implies.

The Christians might well worship Christ, maybe, but they do so on the proverbial altar of Woden. And they tend to despise the “altar of Abraham” like Cain despised Abel; as evidenced in the very evolution of Christianity throughout its history among our people.

Christians should never forget that what “they are choosing to do” RIGHT NOW is reject their heritage as both Christians and Norse. And this is occurring in exactly the same fashion as Christianity was first carried into the Norse-Germanic lands, ie. top-down via the formation and power of the state.

Now, the ideological divide that exists between Germanic Heathens and Germanic Christians …

This origins of this ideological divide was not put in place by Heathenry. Even among the Goths, while much us made of the martyrdom of Sabbas and his ilk, Christianity was first brought into their midst via (powerless) *captured slaves* and yet was allowed to spread and flourish until it was at last able to challenge the dominant Gothic culture and beliefs. Only then did Christians suffer any persecution. And even then this was done more out of the desire to safeguard and preserve the Gothic identity/community rather than out of any malice towards the worship of a different god; which, once again, could easily have been stomped out if such was the Gothic will.

Among the Franks, King Clovis suffered the constant nagging of his Catholic wife and her entourage of Christians; when in fact, like the Goths, he had the power to put them all to death.

Likewise, missionaries were received with open arms, provisioned, given freedom to preach, etc. by the likes of King AEthelbeorht of Kent, King Ongentheow of Denmark, and even such staunch Heathens as King Penda of Mercia and King Radbod of Frisia; the latter of whom had one foot in the baptismal font before he deigned to ask the fate of his ancestors under Christian belief. The response, ie. they are in “Hell”, but you shall find yourself at the right hand of “God”, was the catalyst that led to his rejection of Christianity and his subsequent wars vs. Charles Martel in an attempt to drive the missionaries and the advancing Abrahamic theocracy from his land.

Indeed, the typical Germanic response to the introduction of Christianity was to make room for Christ on the altar of the native gods, as in the (harshly criticized) case of King Raedwald of East Anglia. It is reflected in the words uttered by Queen Sigrid of Sweden when she her self was asked to convert, “I must not part from the faith which I have held, and my forefathers before me; and, on the other hand, I shall make no objection to your believing in the god that pleases you best.”

King Olaf Tryggvasson’s response to this statement, typifying early Heathen-Christian relations, was to slap her in the face and call her a heathen bitch.

And so we come to the manner in which our preChristian ancestors “chose to adopt” Christianity…

To start, it should be noted that missionary activity among the common folk of the Germanic tribes generally proceeded painfully slow and resulted in little to no success. The folk themselves were, on whole, simply not interested in adopting the fables of a foreign peoples and/or their inclusive “cult of universal brotherhood and urban salvation”.

And so, from Clovis forward (if not earlier), the Germanic mission focused heavily on the (nominal) conversion of Germanic kings and the securing/establishment of “state power”. The conversion of these kings was achieved via the (ahem) “exploitation” of the natural jostling for position that occurs, internally, between royal kinsman, and externally, between rival houses and tribes. A prime example of this is to be found in the first Anglo-Saxon king to be converted, AEthelbeorht of Kent; who, with the aid of his Franco-Catholic alliance (see the archeological record), was able to unite Kent into a single kingdom and emerge as the most prominent of his rivals within the heptarchy.

King AEthelbeoht utilized the same tactics, a form of proto-affirmative action, in the conversion of his people, offering friendship and boons to anyone who would join him in the new faith.

And so began the rat-race, as the lowly and unworthy were galvanized at the prospect of getting some glory on the cheap, while the wiser were forced to get there first for the sake of the kingdom. And this for a price that, in those early “Germanic Santeria” days of the conversion, must have seemed like far less grievous a prospect than we regard it today with full hindsight. The biggest change was that the animal sacrifice was divorced from the sacred feast. And sometimes the names of “Christ and the saints” were used; though sometimes long established titles of the divine were used (god, metod, drihten, etc) leaving the attribution up to any given worshipper.

And within a few decades came the destruction of the idols in Kent, and finally as the 7th century drew to a close, to the drafting of Kentish laws against “devil worship”; not to mention the new laws that accompanied and followed in the greater body of the Anglo-Saxon Law Codes… that made failure to observe Church services, customs, or pay Church dues punishable under (foreign) “law”.

That was the “choice” given to the preChristian Anglo-Nordic peoples. That was the “choice” they made in their conversion, ie. to not be regarded as a pariah, to not be driven into debt, to not be legally hamstrung in self-defense, to not be driven into slavery, to not be sold outside of the country.

So, again, what are “you” choosing today?

It is a tangled web we weave, as the Bard once remarked.

Our Story

Indigenous Germanic belief was never so sharply compartmentalized a thing as we think of today when we think of religion. Certainly, our ancestors had their notions of what might properly be thought of as religious … those things “set apart” in dedication to the gods and their worship, and which were mostly the preoccupation of the tribal priests and/or head of household … but those beliefs impacted all other aspects of their culture. Language, poetry, mead, farming practices, battle formations, social institutions, tribal land masses, etc. were all ascribed sacral origins by our ancestors. There was no sacred-profane dichotomy, but rather a “trichotomy” of the sacred (wih), the blessed community (holy), and everything else outside of that (unholy, ie. not whole, not integral to the community).

While, in the past, Christianity came to replace the theological aspects of our indigenous beliefs, it did not mark the end of our beliefs from a properly heathen point of view. Ideology does not define our folk in the same way as it does universalists. The conversion was not the end of our story. Our languages continued, our folk cultures continued, our cultural perceptions and biases continued … not only to BE impressed, but to IMPRESS itself upon Christianity … and our blood continued.

Our story has continued, as ever, to grow and evolve in accordance with our historical experience … in accordance with our native notion of law, of precedent. Our Christianized ancestors of yore, for better and for worse (but mostly for worse), laid down a new precedent … and we have laid down other precedents since … the Eddic “laying of layers” … that have enabled us “heathens” to arise again and lay down a new precedent of our own, which is itself an old one … that recognizes our sacral origins as a people and the value of who we are. But it is all our story as the offspring of NW Europe. There is no Christian history or Heathen history. There is only European history, Germanic history. Our story.

Germanic Belief: Culture, Religion, and Identity

A friend of mine was asked the question the other day, “Can I be a viking, embodying their courage and values without following the gods?” To this my friend, a man not so well versed in the lore (relatively speaking of course), but with a strong and sharp intuition, replied (in so few words) that, “yes, our way of life is our religion“, and this was followed by some comments from others that our ancestors had no concept of “religion” as “that set aside as sacred”.

Of course, Germanic belief was a holistic belief system, which certainly marked the distinction between “what is set aside as sacred” and “what exists in the world of men”. Our limited modern vocabulary and intimate cultural familiarity with the proselytizing, would-be “universalist” religions, often leaves us unfit to the task of defining, or even understanding, intuitively, “ethno-cultural” or “heathen” belief systems.

The basic distinction our ancestors noted was between the innangeard (the community) and the utangeard (outside the community), from which point the innangeard could be further “divided” into the “esegeard” (Asgard, the divine community) and “middangeard” (Midgard, the mortal community). As such, it is true that they really had no sacred-profane dichotomy, but rather dealt in terms of wih (the sacred, that which is set apart), holy (the sanctified community), and unholy (profane, outside the community). They understood that holiness — which stems from the same native Germanic root as such other Modern English words as whole and health — was the temporal product of the hallowing power of wih. As such, holiness, the product of the consecrating power of the gods, can be seen as the totality of a community’s ethno-culturo-historical identity … as we can see in the Tacitus’ comments on the ethno-genesis myth of the Germanic peoples, in the Eddic myths of Creation and the shaping of Ask and Embla, in the Rigsthula and various king-myths and genealogies, as well as the various “hero myths” (and/or indications there of) that show such things as language or mead or letters or beauty, etc. as having a “divine” or “sacred” origin.

In short, our native culture is, not a wih thing by any means — which is what we would deem to be properly “religious” and so the prime concern of priests — but rather a holy thing. It is whole.  The great mystery of divinity given temporal form.

That said, if one was a good community member and participated in the community’s rituals/identity, then, at least within the context of Germanicism, it really didn’t matter what god or gods an individual did or didn’t pray to; as the experience of the first Catholics and Catholic missionaries among our ancestors, who generally extended to them every hospitality, clearly attests. And afterall, the focus wasn’t the maintenance, growth and development of the individual — bad apples were jettisoned rather than indulged — but rather the maintenance, growth and development of the community itself. If the community was strong and healthy, it follows that the generations that spring from it will also be strong and healthy; while any rot would of course have to be prune off lest it spread to the entire community.

Indeed, hearkening back to the early Christian-Germanic relations once again, one can see that a refusal to participate in the big rituals of the community, namely the sacral feast and/or toasts, by consuming at least a morsel/draught, was, at times, a big no-no among out ancestors. We see this as early as the Migration Age Goths (eg. Sabas) to as late as the Viking Age Norwegians (eg. Hakon the Good). We see it inverted among the Anglo-Saxons, where the missionary Mellitus was driven from Essex for refusing to share his own “sacred feast” with the 3 brother-kings that reigned there (as the missionary did with their convert father), and we see it early in Christianity’s history with the Romans as well. And really, if you are in a community, but have no interest in taking part in it’s identity, one has to wonder, what are you doing there??? Other than “perhaps” intending to subvert it?

Personally, I have for a very long time now said that I would rather the company of a Christian or atheist with strong Germanic values and cultural background than a (self-proclaimed) “Heathen” who might certainly, ahem, “have the (names and stories of the) gods”, but who would be utterly unrecognizable to our common ancestors. People are too preoccupied with “the gods”, ie. myths/fantasy-tales. And indeed without an understanding of the culture that supported those myths, from which the myths evolved, a person is going to “read them wrong” every time. Well, a lot of the time, and in regards to all of the finer points anyway.

In the final analysis, I personally would have to say that a person can certainly be a, ahem, “viking” without being preoccupied with priestly matters. One could in fact say that you were primed for it at birth. And remember, your heritage is your heritage. Would you ask your neighbor for permission to collect the inheritance your grandfather left for you? Would you neglect it because of the mockery some other made of the inheritance they received from their grandfather?

Heathen Hiking and the Beauty of Gerd

As a young Germanic teen my first acquaintance with the native gods of my ancestors came via the Red Thunderer; called Thunor by my English ancestors, but better known today via the Old Norse form of his name, Thor. Not only had Thunor remained the most popular of the gods in popular culture, but there was a direct connection to him in the prairie thunderstorms that frequently raged overhead. Indeed, my maternal grandfather, a Churchgoer of (West) Polish ancestry himself, used to say in reference to the thunder that, “the Old Man is cracking his whip again”, which to my heathen ears always sounded like a reference to Thunor (or Perun?) and the belief that the sound of thunder was the rumbling of his chariot as Redbeard drove it overhead.

Around the age of 18 my immediate family and I relocated from the Manitoba prairies to the shores of southern Vancouver Island. Little did I know that we don’t get thunderstorms here. Sure, there have been some rumbles in the far distance, and the odd and isolated crack of thunder over head, in the two and a half decades since I first landed on these shores, but … even if you put them all together they wouldn’t even come close to what we had on the prairies. And it left me heart-sick for a time. But of course, southern Vancouver Island had it’s own charms that struck me from the moment I got off the ferry; the moderate winters, an abundance of trees, the sight of the mountains in the distance, the smell of the sea and proximity to the coast. Really, it was love at first sight. And so it didn’t take to long for the rationalization to grow in me that the reason why southern Vancouver Island doesn’t have thunderstorms is simply because Thunor loves it so much. And/or it was under someone else’s protection.

Indeed, it was here on southern Vancouver Island that I first understood and had my first inspiration regarding Ingui-Frea’s love for the nature-spirit Geard.

Over the past year my wife (a relatively recent migrant from the prairies herself) and I have taken to hiking this beautiful land we’ve come to call home. And that in fact, as opposed to the usual, is what this blog entry shall be about; the sharing of some of our experiences and pictures from our various hikes here about … in celebration of the beauty of Geard.

This first pic is from our very first hike (Sept. 2015) in East Sooke Park … looking south from the top of Mount Maguire (268m), out over the park itself and the Straight of Juan de Fuca, toward the mountains of Washington state.


This next one gives you an idea of the kind of terrain and elevation changes we were eastsooke2regularly dealing with that day; minus the number of tree roots that covered most of the trails and demanded your constant attention. That is my son sitting at the top of the pic there, while mi’lady struggles with this (end of the day) ascend … itself one of many. To make this day — which carried us all the way down to the Juan de Fuca and then back — even more toilsome (but no less fulfilling!) … we had only purchased our hiking boots the night before! And we covered at least 12 km that day. If you ever thought Thjalfi got off easy after committing his act of sacrilege against Thunor, well, a hike like this will give you a lightweight idea of the type of terrain he frequently ranges through on his many journeys … and no matter the season or the weather at that!




This one’s from our 2nd hike, from Goldstream up to the summit of Mount Finlayson (419m). As this pic demonstrates, we always seem to find “the interesting” way from point A to point B on these hikes (but always make it to point B nevertheless!).


At the height of Mt.Finlayson we met the acquaintance of a fellow hiker … an old gentleman of, I believe, Dutch background who had been hiking the area for at least a decade and whom I suspect was one of the mysterious “elves of Mt. Finlayson” as they are known hereabouts. He guided us to a number of interesting viewpoints at the summit, to one of the caches that exist around the mountain (and island) — containing small random items that a person might find useful on a hike, eg. energy bar, light, matches, bus ticket, gum, etc. — and finally showed us the easy way back down. Many thanks, Edwin (as he called himself)!

We soon returned to Goldstream to explore around it lower elevations. This next pic shows Mt. Finlayson in the background (and my lovely wife in the foreground), and it’s companion shows of Goldstream itself.



I would show off the Goldstream Trestle, but why, I ask, give free publicity to one’s arch-enemy??? Okay. I guess now that I’ve piqued your interest I’m obliged. But how is it my arch-nemesis? Well, understand, I am “fine” with heights. I mean, sure, heights scare me, but that is why courage exists, right? You man up and get’er done. But the Goldstream Trestle is … different. Here is a pic I snapped of it from atop Mt. Finlayson … back when I imagined it would be fun to hike out to and walk over.


I’ll beat you yet, Goldstream Trestle!!! Just like my wifey did our first time out. :/

Here is a nice pic of our first hike along the Gowlland Todd range. You can see Mt.Finlaysson, where we began the day (and would end it), standing proudly in the distance near the top center of the pic. We covered about 20km that day.


This next pic was taken from Pickles Bluff in John Dean Park (280m). It looks southeast across the rural lands of Saanich Peninsula. I think it is a really nice shot, and was the saving grace of this otherwise unspectacular, ho-hum hike.


This next one is from our Mount Wells hike, and is another example of our ability to find the most interesting ways around. In fact, we didn’t even go up Mount Wells on this hike, but ended up going up it’s neighbour, Mount MacDonald (439m) by accident. And then we lost the path to get back down, but found this interesting and rather vertical path instead. You can see my wife there, sitting just beneath the horizontal log on the left. Do you think she’s a keeper, guys?


This next one is from our Sooke River hike. I recall the rocks having been very slippery that day. Fortunately, our obligatory offerings to the land wights, combined with some common sense, quick reflexes and a bit of team work, kept things within the realm of “embarrassing mishaps easily shrugged off”. No one got dunked. No one was injured.




Nice shot from our return trip to East Sooke Park in March of 2016. This time we entered over the appropriately named “Endurance Ridge” trail head, made our way down to the (eastern) coastal entrance of the park, along its coastal trail, and then back out over Endurance Ridge for a total of some 18 km. This pic was snapped early in the day from atop Babbington Hill (228 m)



This next pic is a nice shot from, less a hike, and more a power walk, we did from Horth Hill, near the northern tip of the Saanich Peninsula all the way back into the city of Victoria … covering about 40 km that day. The view is from the shores of the small township of Sydney.


Here is one from another power walk (with hiking spurts) of some 30 km along the island’s famous “Galloping Goose” trail. This scenic little rest stop was in Roche Cove Park.


And here is a pic of downtown Victoria as seen from the southwest. It’s a very peculiar view, ie. the mountain in the background, taken from the southwest


This next one was an interesting hike along an old flowline that carries on from the resivior at Mount Wells all the way out to the Sooke Potholes. I was able to deal with the (significantly) lower trestles that the flowline at times passed over, incidentally.


And this one is from a hike we went on with some of the guys from work. Here we were about half way to the summit of Heather Mountain (1338 m), about an hour or so drive up island. Above this point we climbed into a rain-cloud, which made things interesting, but which dampened our hopes (haha) of getting some shots of the breathe-taking scenery from the peak.




And here we are (below) at the summit of Empress Mountain, which, at 682 meters, is half the height of Heather Mountain, but which is nevertheless the tallest elevation within the Greater Victoria region. This was our second attempt to reach Empress Mountain after we lost the trail on our first attempt a week earlier and really had no reasonable means of progress with the amount of daylight we had. We covered about 26 km on this hike.


While we have come across our fair share of deer and rabbits on our hikes, and certainly spotted a number of turkey-vultures, hawks, and even the occasional bald eagle — with one of the latter gliding by about 15 to 20 feet over head on one occasion! The Mighty Eagle Lives!!! — this time out we had our first run-in with a black bear. And it’s an interesting experience to be sure! I had heard something rustling in the bush as we made our way back to civilization, and I was, for a moment or two, quite sure that there was an intersecting trail coming up and we were going to run into some fellow hikers. But I quickly got a sense that it might be otherwise and so picked up a couple of sizable rocks as we continued down the path. Of course, it wasn’t so much an intersecting trail that we were approaching but a dried up creek bed and no sooner did I look down it then I heard a big commotion in the brush and saw an adolescent black bear leap up a tree. Yes, thats right! I tree’d a bear! My wife wanted to stop and get some pictures (of course), but that lasted for as long as it took our furry friend to let out a loud huff of impatience and slide and inch or two back down the tree.


And this brings me to our return trip to the Gowlland Tod Park; which began at 8am in the morning, carried us up the interurban trail to it’s northern entrance, and then was intended to carry us back down south to Bear Mountain (neighbouring Finlayson) by sunset. However, we decided to head south, not along the summit trail, which we had hiked before, but rather along the “Rabbity Trail”; which runs along the shores of the Finlayson Arm and


Finlayson Arm, looking north

is NOT called “rabbity” because of anything to do with speed. Rather, the trail itself, which hugs the steep slopes of the range, hops up and down and up and down and up and down for it’s entire length. Moreover, while it is fairly well marked along it’s northerly length — and, as it turned out, along it’s southerly length — it’s middle grounds is a no-man’s land of “your best guess is as good as mine”. Not that we were ever lost, understand. I mean, south along the coast is south along the coast. It was all a matter of, beyond the lack of any well defined trail, obstacles and their impediment to progress; coupled with only so much time in the day. It’s not a place where you’d wanting to be wandering around at night even with a head lamp. The range slopes right down to the water at a pretty impressive angle after all, and the margin for error is simply to high, and the progress too slow, to bother wit the risk. And


these guys followed us for a couple of hours. Interesting conversationalists! 😉

so, at around 8pm that evening, twelve hours after our day began, with about half an hour of daylight left, we decided to look for a decent spot to spent the night. And after a quick search we found an outcropping of rock that would do. It was about 10′ x 10′ and covered in moss; half of which I tore away so as to have a place to build a fire. And after two abortive attempts — as a born and bred city-boy, this was my first outdoor fire, etc. — the sense of impending panic gave way to patient resolve and before long we had our fire going … which not only afforded my lady with enough additional warmth to get a few hours sleep, but gave me a focus for my attention as I “stood watch” for the night. Apparently this made me “magical” <blush> and indeed, I had plenty of time to contemplate the sheer luxurious practicality of a simple fire. And you know, despite the many spooky noises I heard all around me that night, some straying pretty close to camp and certainly around the nearby area I was gathering wood from, and despite the lack of a good supper that evening or breakfast that morning, the experience is mutually regarded as our best hiking experience to date. Certainly, it could have been colder, we could have run out of water, and it might have rained early that morning — as was the forecast, and which would have made it incredibly difficult to hike out the next morning — but the word serendipitous seems quite appropriate here. As it was, having back-burnered some stress over how we were going to proceed the next morning (having lost all signs of the path heading south), we picked found the path within ten or fifteen minutes after setting out and it continued on, southward and well-marked from that point forward, until we finally made it to Bear Mountain, at about 9am … 25 hours after we’d set out. We must have covered about 35 km in total.


Finlayson Arm, looking south



This of course emboldened us to strike out for a planned over-nighter a couple of days later, during the Perseid Meteor Shower of 2016; this time with a tarp for a shelter, some cord and a few spikes for shelter (should we have needed it), and a few simple camping luxuries not the least of which was FOOD! For this we struck out for Scafe Hill (165 m), a few kilometers north of Thetis Lake and well away from any light pollution.





sunrise the following morning

And so it has been a year of hiking for us; in which time we walked the length of the Saanich Peninsula and been every where between downtown Victoria, the western edge of East Sooke Park and Horth Hill, navigating two successful over-nighters in the process, one of which just happened to be impromptu. I think we’ve earned our “Regional Explorers” merit badge!


And you know, when I sit back and reflect on why it took me so long to get out and hike this breathe taking portion of the world that I have now lived in for so long, I need but look to my love … to know it would not be the same without her at my side … the very personification of the spirit of the land.

Hail the sea-shore! Hail the Ingvaeones!



Of Blood and Belonging II: The Troth and the AFA

King Penda himself did not forbid the preaching of the Faith to any even of his own Mercians who wished to listen, but he hated and despised any whom he knew to be insincere in their practice of Christianity once they had accepted it, and said that any who despised the commandments of the God in whom they professed to believe were themselves despicable wretches.” (Bede, the Ecclesiastical History of the English Nation)

And so another tremor has recently shaken North American Heathendom, emanating of course from the same tired old tectonic fault line that has divided Heathendom here since its earliest days in the original AFA. I speak of course of the co-joined twin monstrosity of race and politics.

This time out the tantrum began with a position statement issued by the AFA and its new leadership. It ran as follows,

Today we are bombarded with confusion and messages contrary to the values of our ancestors and our folk. The AFA would like to make it clear that we believe gender is not a social construct, it is a beautiful gift from the holy powers and from our ancestors. The AFA celebrates our feminine ladies, our masculine gentlemen and, above all, our beautiful white children. The children of the folk are our shining future and the legacy of all those men and women of our people back to the beginning. Hail the AFA families, now and always!

I first got wind of the statement on the Facebook page of the British Columbia Heathen Freehold, which I had helped to found in times past and maintained an honorary membership within. When I read the scathing critique posted along with the quote — and by a man I had come to expect a little better from — I was immediately struck by the lack of proportion between the AFA’s statement and the general reaction of the Freehold; which ran the entire gamut of slurs from racist, sexist, misogynist, “transgenderophobic”, and even supremacist, only to move on to “beyond cooperation”, daring to “speak for all of Heathenry”, and even “not Heathen”.

Now, personally, I grew up raised by fairly typical, fairly modern Canadian values supplemented by frequent interactions with people from all sorts of differing backgrounds and regular viewings of Star Trek. And when I first stepped into organized Heathenry back in the early 90’s — having spent several years isolated in my beliefs as a Germanic Heathen — it was into the Ring of Troth or simply “the Troth” as it calls itself today. As a result I got to hear all about who the racists in Heathendom were. And while my initial reactions to this racism within Heathenry were as thoughtless and knee-jerk as anyone else’s, it didn’t take too long for my own personal experience with schoolyard social politics and accusations of racism to kick in and give me pause to consider. And when I finally took the time to sound some of these “racists” out on the matter, I received not only a conscientious response, but … membership pamphlets as well (where applicable).

This is not to say that Heathenry isn’t a sorted crowd in which you might find just about anything that you already can find in spades in greater society. It’s a real microcosm. You’ll certainly find people who are aggressively  fixated on race; though I would add that, in my experience, you’ll find far more of them on the “universalist” (the Troth) side of the Asatru equation than on the “folkish” (AFA) side.

Anyway, I like to think that I have a fairly broad spectrum of experience to draw on when it comes to what is and is not racist. And to the extent that I’ve long since come to the conclusion that its meaning can be stretched as broadly and as thinly as one needs. And more often than not is used precisely to service some other, completely unrelated agenda. It’s one of those words that, not unlike Pavlov’s bell, illicits a very negative emotional response in us Westerners and in particular us Germanic peoples, stirring up all kinds of negative pseudo-historical associations that we then attach to the accused. And because those associations seem so terrible to us, we accept them without question … out of fear that if we didn’t, and we were wrong in that, we would be complicit in … whatever morally reprehensible act they stood accused of in our hyperbolic imagination.

The accusation of “racist” is no different than that of “witch”. And really, most of us European peoples outgrew witch-hunts centuries ago and tend to adhere to the principle of “innocent until proven guilty”; though I understand that mob-rule is making a comeback. The same can be said for a lot of these “-isms” that are floating around these days. Indeed, if it were any other minority group that was so maligned by the use of such inflammatory language, it would likely be condemned, technically or otherwise, as “hate speech”.

I have little justification in my personal experience to see it as anything other than. And the fact that it is being carried out against “white people” does not somehow make it acceptable, much less moral or in anywise enlightened or progressive. Would we have reacted the same way in regards to a group that wanted to keep their identity (as a group) exclusively homosexual? Exclusively female? Exclusively African-American? Exclusively Sioux? No. We would in fact applaud and encourage them, and commonly do just that. As such, act-ually believing in such liberal ideals as fairness, equality, and tolerance — the latter of which is reserved, precisely, for people you might find yourself in strong disagreement with — I cannot but affirm the AFA’s right to define itself as it deems fit. This has nothing to do with whether or not I personally would find acceptance among them, or whether or not any of my family, friends and loved ones would. As none of us are looking to join any Heathen organization anymore than Trothers are looking to join the AFA, it is something of a moot point. Or so  I would think. What it has everything to do with is their right. Which is also my right. And your right as well. To choose your associations.

So then, where do I draw the line of tolerance? Well, as a general rule of thumb, I think that the boundaries of traditional law are a good place to start; wherever that stops short of this “hate law” nonsense of course. If someone is obeying the law then, all else being equal, and no matter how different, I owe them at least my tolerance. Mind you, reciprocity is always the guiding principle and there is no cause to suffer socially malicious potshots being taken at oneself or others.

“Gift for gift, laugh for laugh, lie for lie”, after all.

I see nothing in the AFA’s statement that maligns women or gays or other ethnicities. It states their focus on the traditional family, traditional gender roles, and European ethnicity, plain and simple. Nor do I see any attempt by the AFA to “speak for all of the Heathenry”. They made an organizational statement that clearly pertained to their organization. In contrast I’ve seen, in reaction to the statement, the Troth and its affiliate the B.C. Heathen Freehold hurling all sorts of inflammatory remarks, and presuming to speak themselves, as loudly as possible, of what is and is not Heathen.

On a peripheral matter, we have the Troth’s own by-laws,

Membership in The Troth is open to men and women who profess and practice Heathen religion, where this membership affiliation is based on religious or cultural reasons, not for racial or political reasons. Discrimination, as defined above, shall not be practiced by The Troth, its programs, departments, officers, or any affiliated group, whether in membership decisions or the conduct of any of its activities.

While this certainly sounds completely reasonable to me — though I personally reserve the right to discriminate against whomever I want and for whatever reason I see fit — I do find it rather odd that they encourage affiliation “based on religious or cultural reasons, not for racial or political reasons”, when in fact they were founded on a platform of “political correctness” (leftist ideology) and thus are implicitly preoccupied with race and particularly the, ahem, “white race”. And indeed, on a more local level, I have never found the universalists all that concerned with religion or culture, to the point of actively discouraging any attempts to understand the indigenous worldview of our ancestors, of the people and cultural context our religion issued from and is defined by.

In my recent conversations on this matter, a Freeholder stated, in outrage, as an attempt to prove that the AFA is racist, that, “they have even come right out and stated that Asatru is an ethnic religion!!! What are you, stupid???” I could only laugh of course, as “Asatru” is patently ethno-culturally Germanic in origin, as a matter of fact, and huge swathes of those who profess Heathenry today, be they folkish or universalist, do so out of, ahem, “ancestral sympathies”, ie. it was the native religion of their NW European ancestors.

But this is the level this charade is played out on, ie. that of a moronic child.

Needless to say perhaps, in the wake of the discussion on this matter with various Freehold members, I dissolved my association with the Freehold.

Even as I began this blog entry with a quote, so to shall I leave you with one,

The mercy that was quick in us but late, by your own counsel is suppress’d and kill’d: You must not dare, for shame, to talk of mercy; For your own reasons turn into your bosoms, as dogs upon their masters, worrying you. See you, my princes, and my noble peers, these English monsters!” (Shakespeare, Henry V)

Lord of the Ingvaeones

The third is Frikko, who bestows peace and pleasure on mortals. His likeness, too, they fashion with an immense phallus” — Adam of Bremen, Gesta Hammaburgensis



The name Fricco is of course the Latinized version of the better known Old Norse god-name FreyR; itself a title of rulership (rather than a proper name) with a feminine cognate in Old Norse Freyja, and as reflected it’s Old English cognate Frea (fem. Freo). While generally rendered simply as “Lord” the title is indicative of sacral leadership and the peaceable side of rulership, and stands in complimentary juxtaposition to the Old Norse drottin (Old English – drihten), which was also, both, a title of rulership (albeit it martial in this case) and used as a deific title on into Christian times. The word itself stems from the Proto-Indo-European root *pro-, meaning foremost, and so coincides with Snorri Sturlusson’s own assertion that “FreyR is the most renowned of the Æsir” and the words attributed to Tiw (Old Norse – TyR), ie. the glorifying light, in the Eddic poem Lokasenna where he states,

Frey is best of all the exalted gods in the AEsir’s courts“.

The priestly nature of the titular-name “Frea” is itself indicate in the mythology surrounding the deity himself. In the Yngling saga of the Heimskringla we are told that,

Odin placed Njord and Frey as priests of the sacrifices, and they became Diar of the Asaland people

Meanwhile, more subtly, in the Eddic poem Skirnismal we read of how Frea was required to give up his sword and steed in order to win the etinwif, Gerd, as his bride. The name Gerd is of course related to the Old Norse “gard” (OE. – geard), as we see in As-gard and Mid-gard, as well as in Modern English yard and gard-en. It expresses the notion of ordered/settled land, as defined by the presence of the human community and as juxtaposed to the “utangeard” or “wilds” (where the ways of nature reign supreme).  And so this is a myth that reflects the marriage between the spirit of the tribe (as embodied in the priest-king) and the spirit of the (tribal) lands (as embodied in the horse among the Indo-Europeans). The yielding up of weapon and steed in the myth as a necessary act in the ritual of “coronation” is reflected in what Bede said of the Anglii high-priesthood in heathen Northumbria,

it was not lawful before for the high-priest either to carry arms, or to ride on anything but a mare“.

It might also be inferred in Tacitus’ remarks that the high-priests of the tribes of Germania went into battle carrying the sacred standards of their tribe; which itself has a mythic parallel in Frea’s fight against the etin Beli, in which, lacking a weapon, the god is said to have used a stag’s antlers … which are themselves well remembered as a royal standard in the North. To cite a parallel within the greater context of Indo-Europeanism, we have the Roman Flamen Dialis for whom touching either a horse or iron was likewise considered taboo. One might also note the “wizard hat” of the Flamen Dialis’ attire and that we see on Frea in the picture above (among other things).

In the Ynglinga saga we read that,

Frey was called by another name, Yngve; and this name Yngve was considered long after in his race as a name of honour“.

The name Yngvi (Old English – Ingui) means “Offspring, Offshoot, Descendant”, while the Ynglinga saga paints the god as a mortal man who, in ancient times, rose to kingship among the Swedes and founded the royal house known as the Ynglings. Their saga further tells that the Swedes enjoyed a period of great peace and prosperity during his reign, which became known as the “Frith of Frodhi” — frith is a complex concept that expresses a range of inter-related notions that include sacrality, kinship, security, and prosperity — such that when Ingui-frea at last died, they sealed his body within a mound (as opposed to cremating him) and continued to pay taxes to him; believing that as long as they did so peace and prosperity would prevail.

Incidentally, Sweden was perhaps the wealthiest of the Scandinavias into and beyond the Viking Age, and until relatively recently stood as a glowing example of how successful a Socialist system could be; before they (apparently) forgot such fundamentally important concepts as “geard” and it’s companions “(w)holy” and “good”.

Outside of Viking Age Scandinavia, we find reference to Ingui in the Old English poem Beowulf, where the Danes are referred to as “Ing’s Joy”, while the 22nd stave of the Anglo-Frisian futhorc (alphabet) was named for him. The accompany stanza in the Old English Rune Poem states that,”Ing was first seen among the East Danes“, that in the end he departed back over the waves (to Sweden? to the afterlife?), and that thence he was regarded as a “haele”; a word that generally translates simply as “hero” but which can also carry strong connotations of omen or destiny. As with the Swedes, the name Ingui also appears in the genealogy of the royal house of Anglish Bernicia (one of the two Anglii kingdoms that made up united Northumbria), and interestingly, even as the Swedes believed that holy power still emanated from the interred corpse of Ingui, so were the blood and bones of the convert, ie. to Catholicism, King Oswald of Bernica associated with miracles of wholeness and healing. Some even speculate that the tribal name Anglii (from whence we get today’s English) has it’s roots in the god-name Ingui; which would hardly be surprising given the original proximity of the Anglii to the both the Danes and Swedes and the enduring memory of their shared heritage, eg. the Beowulf poem.

Taking a step further back in time and closer to the “Common Germanic” or “Proto-Germanic” period, we find in Tacitus’ 1st century AD work Germania a reference to the ethno-genesis myth of the tribes of Germania. This “ancient hymn” as Tacitus called it is said to have celebrated Tuisto and Mannus as the co-progenitors of the greater Germanic peoples, and that the names for the three main divisions of the folk were named after the most prominent of the children of Mannus. The first of these branches, who comprised all of those tribes living along the seashore, were called the Ingvaeones.

Culture of the Nordic Bronze Age; the Iron Age lands of the Ingvaeones.Interestingly, the seashores of southern Scandinavia are in fact the cradle of Germanic culture and language, and were the homeland of those tribes from c.2,700 BC until the Great Cooling of c.500 BC., when the first waves of migration out of the homeland and into Continental Europe began. The Nordic Bronze Age itself, beginning c.1,800 BCE  was defined by a warmth comparable to that of northern France, a tripling of the infant survival rate, the establishment of trade-routes leading to the British Isles, Egypt, and Greece, the prominence of the Sun-cult and the Divine Twins, and the building of massive burial mounds at which regular offerings were made. It was also the age of the famous seashore rock-carvings, upon which we frequently find the very same ithyphallic imagery that Ingui-Frea would be depicted with centuries later.

The gods association with the seashore lingered on into the Viking Age, as seen in Viga-Glum’s saga where he appears in a dream, enthroned by the waters edge and surrounded by a great crowd of people. We can also easily perceive it in the origins of the Salian Frank royal house, the Merovingians, where a virile bull comes out of the sea to impregnate the Frank-Queen with Merovech, and of course in the legend of Scyld Sceafing, where the child is washed up on the seashore of the Danes and comes to be hailed as their king and to found their royal house, ie. the Skjoldungs); both of which tie in of course with what has already be noted of Ingui’s association with sacral kingship.

While this is hardly an exhaustive study on Ingui-Frea — and didn’t even touch on the wagon-procession, questions of apotheosis vs. euhemerism, relation to the Divine Twins, etc. — I hope it gives the reader a real sense of the great honour and significance of the god; which might be lacking in the Eddic myths with their fixation on Woden (Odhinn) and Thunor (ThorR).

FreyR is the most renowned of the Æsir (gods); he rules over the rain and the shining of the sun, and therewithal the fruit of the earth; and it is good to call on him for fruitful seasons and peace. He governs also the prosperity of men.” — Snorri Sturlusson, Prose Edda

Germanic Belief: Homosexuality

Homosexuality has always been an “interesting” topic within the context of Germanic belief, and is somewhat topical at the moment in the wake of the Orlando massacre. Now some people want to read homosexuality into Tacitus’ “disgraceful sexual acts”, which he mentions as a capital offense in Germania. However, we don’t see this reflected in any of the later preChristian-based Law Codes, nor did it hamper the interactions of our ancestors with the Greeks or the Romans. There is of course the Old Norse word ergi … which basically meant “girly man”, a male adopting a female role, and specifically refers to a male being penetrated. In this, the indigenous Germanic attitude seems to be more along the lines of the preChristian Greek or Roman, in which the masculine homosexual was regarded as every bit a man, eg. Hercules, while the feminine was regarded as, well, a “girly man” who would probably be better received at the “woman’s table”, but who seems to have suffered nothing more than mocking … you know, depending on how manly their man was and how angry any other man might want to make him.

It seems more likely to me that what Tacitus meant by “disgraceful sexual acts” was child molestation … which I believe triggered the same revulsion in the elder as it does in us today; complete with a differentiation between the worst types of felons and the child molester. And especially considering how much the Germanic peoples interacted with Greece and Rome; where homosexuality was more or less (respectively) permissible. And especially among a culture that didn’t stray too far into what goes on behind closed doors, ie. in the private sphere; such that it even a thrall was, by social custom or thew, afforded lordship under his own roof.

Indeed, a pathological, divinely ordained hatred of homosexuality is part and parcel with Abrahamic “religions of peace”, and well represented in Judaic, Christian and Islamic belief. It took Christianity two hundred years to move beyond the confines of it’s Judaic cradle, and then another two hundred years to secure power in the Roman Empire. And this was quickly followed by the drafting of laws that made male homosexuality a crime, and a crime that was punishable by death. In contrast, while the Anglo-Saxons were converted over the course of the 7th century, Alcuin of York was nevertheless writing some “interesting” letters to his fellow male monks some 100 years later, while it was only in the wake of the bloody Norman Conquest that the Council of London explicitly and publicly denounced homosexuality as a sin. It wouldn’t be until Henry VIII’s Buggery Act of the 16th century that homosexual intercourse was made a crime … punishable by DEATH.

Personally I don’t care about homosexuality or the homosexual community. As a heterosexual, why would I??? I do however care a great deal about my friends and those who have done right by me and mine … some of whom just happen to be gay. And I am highly offended by individuals who run amok in my community or the greater community of the West and feel completely justified in mass murdering those who don’t share their (non-Western) values. Sure, I’m a HUGE believer in local and regional identities, and believe in celebrating diversity in a realistic context — succeed or fail as you will — but as the saying goes, “good fences make for good neighbours”.

So, here is to indigenous NW European values! Christians can argue over fine points of doctrine all they want, and indeed they are not the offenders in regards to recent tragedies, but if they’re tolerant of homosexuality today, it’s less a credit to their religion or politics, and more a credit to their ancestors — white, male, patriarchal ancestors — and their indigenous cultural inclinations.

The Conversion of Kent

As a person of Germanic belief, one can easily be left with the impression that the conversion of the Anglo-Saxons was, in comparison to that of our Continental or more Northernly brethren, an overnight success; as though Augustine arrived on Thanet one fine day, and by the next day everyone in the entire heptarchy fell down on their knees and proclaimed Jesus as their lord and savior.

In truth, from Willibrord’s first arrival in Frisia to the conversion of the Saxon resistance leader Widukind — which marked the official conversion of the Old Saxons and the end of the Saxon Wars — a total of 87 years had passed. Meanwhile from Augustine’s arrival on Thanet to the official conversion of Sussex by Wulfhere of Mercia a total of 83 years had passed. Even if one pushed that back to the death of King Penda of Mercia and the ascension (and quick murder) of his son and successor Peada that would still total 58 years, which is not a substantial difference. On a larger scale, the official conversion of the West Germanic peoples as a whole took 289 years (from Clovis to Widukind), while that of the North Germanic peoples or Scandinavians took somewhere in the ballpark of 200 years. Yes, things may have proceeded somewhat faster or somewhat slower here or there, but this is the gist of it all. Indeed, the conversion of the Germanic peoples, from Ulfias to Iceland took some 650 years give or take a decade.

The official conversion (which means “political” or “state” conversion) of the Germanic peoples was not a swift process among any denomination of the folk and always hinged on and/or was hedged in by  other (political and economic) factors that led to the decision. It was never purely a matter of theology, and the theology they received could hardly have been called pure. Indeed, early Protestant surveys reported entire regions of rural Germany that were given over to superstitions, as a testament to the political nature of the conversion, ie. the further from the halls of power, out on the heath for example, the less the influence. Not to give the impression of full blown, Crown-sponsored, ahem, “heathenism” surviving until such a later period (and among a folk who’s native beliefs were so violently opposed by the Church), but think rather of some kind of “Germanic Santeria” … which is Catholic, but which no self-respecting orthodox Catholic would admit as being so. Indeed, one could say this also of the more, ahem, orthodox Catholicism that has existed since the conversion of the Germanic peoples forward into the 20th century.

Here the words of Adam of Bremen in regards to the conversion of Iceland come to mind, “Although even before receiving the faith, living after a certain law of nature, they had not differed much from our own religion.

But back to the Anglo-Saxons. Let us take Kent as a case study in their conversion; as it was the first Anglo-Saxon kingdom to be Christianized, it’s conversion is the best documented, and it is often touted as having been a miraculous success.

Now, as the archaeological evidence testifies, West Kent had entered into an exclusive trade alliance with Catholic France in the early 6th century (ie. within decades of the conversion of Clovis) and this undoubtedly aided the local aetheling (royal) house, which AEthelbeorht would spring from, in fulfilling their kingly prerogative of providing prosperity to their people; which in turn enabled them to better fulfill their other kingly prerogative of defending their folk, and thus bolstered their prestige in the eyes of the men of Kent. It was against this backdrop that AEthelbeorht rose to power, wed the Franco-Catholic princess Berthe, united East and West Kent into a single kingdom, and went on to establish himself as the first in the line of “Bretwaldas”; a courtesy really that acknowledged whoever might be the most prestigious king in the heptarchy.

One cannot underrate the importance that Berthe herself played in the conversion of AEthelbeorht. Just witness the zeal which Clovis’ own wife, Clothilde, advanced Christianity to her husband. And indeed, the great value that the Germanic peoples placed on the counsels of women has been noted since as early as Caesar and Tacitus. This was quite the voice for the Church to have. And not simply within Germanic society, but within the very bed chamber of a king!

By 597 AD, Augustine had arrived in Kent, where AEthelbeorht received him with typical heathen hospitality. He was even granted freedom to preach and win converts. By 600, AEthelbeorht himself had converted. Now, the general Catholic approach to the conversion of the Germanic peoples was the policy of temporary accommodation, as expressed in a letter written by Pope Gregory to one of Augustine’s missionaries, Mellitus, where he writes,

tell him what I have long been considering in my own mind concerning the matter of the English people; to wit, that the temples of the idols in that nation ought not to be destroyed; but let the idols that are in them be destroyed; let water be consecrated and sprinkled in the said temples, let altars be erected, and relics placed there. For if those temples are well built, it is requisite that they be converted from the worship of devils to the service of the true God; that the nation, seeing that their temples are not destroyed, may remove error from their hearts, and knowing and adoring the true God, may the more freely resort to the places to which they have been accustomed. And because they are used to slaughter many oxen in sacrifice to devils, some solemnity must be given them in exchange for this, as that on the day of the dedication, or the nativities of the holy martyrs, whose relics are there deposited, they should build themselves huts of the boughs of trees about those churches which have been turned to that use from being temples, and celebrate the solemnity with religious feasting, and no more offer animals to the Devil, but kill cattle and glorify God in their feast, and return thanks to the Giver of all things for their abundance; to the end that, whilst some outward gratifications are retained, they may the more easily consent to the inward joys. For there is no doubt that it is impossible to cut off every thing at once from their rude natures; because he who endeavours to ascend to the highest place rises by degrees or steps, and not by leaps.

It is a curious fact that here in this letter the Pope explicitly tells Mellitus to not destroy the temples of the people, but in a letter from the same year, but addressed to AEthelbeorht himself, he instructs the king to,

press on with the task of extending the Christian faith among the people committed to your charge. Make their conversion your first concern; suppress the worship of idols and destroy their shrines

Now, yes, technically a temple and a shrine are not necessarily the same thing, but they’re really close. And perhaps even closer still across languages, ie. Latin to Old English. I’ll leave this one at that, save to say that a century later, during the Saxon Wars, churches were made the only place of refuge from violations of the “Capitulary for Saxony”, under which such things as heathen worship, resistance to the missionaries, free assembly, etc. were deemed a capital offense.

Now, all of the men of Kent were not quite so eager to accept Christianity as their lord had been. And so Bede relates that AEthelbeorht,

showed greater favour to believers, because they were fellow citizens of the kingdom of heaven.

You can imagine the kind of rat-race this set in motion, with every yes-man in the tribe looking to better his position, at so cheap a currency, and every wiseman, who might well have refused conversion, being forced to act anyway before the ass-kissers came into control of the tribe. It’s essentially the same dynamic within the tribe as we see play itself out on the inter-tribal level between vying kings, and as we see repeat itself in the conversion of peoples the world over.

And yet for all of the “droves upon droves” that allegedly followed Aethelbeorht into conversion, his own son, Eadbald, who succeeded his father in 616 AD, refused baptism. And so the mantle of Bretwalda fell to the convert King Raedwald of East Anglia. One might imagine this refusal also threatened Kent’s trade alliance with the Franco-Catholics, and so perhaps it is not surprising to learn that he eventually conceded to baptism … under the influence of yet another Franco-Catholic princess who became his (second) wife.

It is not until 640 AD that we find King Eorcenbeorht calling for the “destruction of idols” in Kent. And indeed, two members of the aetheling house of Kent were slain in retaliation for this act, showing that the native beliefs still had a pretty strong pulse. In fact, for all of the rights the Church was granted under AEthelbeorht’s Law Code, it is not until the Laws of Wihtraed in 695 that “the worship of devils” was put on the books as a legally punishable offense.

And so here we are, some 98 years after the landing of Augustine on Thanet, and while we can clearly see that Christianity had by this time gained a position of socio-political dominance, it is equally evident that heathenism was still at work and a force to be dealt with. Afterall, you don’t draft laws prohibiting people from doing things they’re not doing. So we can plainly see that this was hardly a swift and sure conversion. And we can only wonder how the conversion might have progressed in Mercia with the death of Penda and the murder of Peada.

One of the biggest differences between the history of the conversion of Anglo-Saxon England, as opposed to the conversion of our Continental and Scandinavian brethren is detail; particularly in contrast to the Heimskringla, which furnishes with some pretty grim  and graphic scenes in which the heathen folk, at times named folk, of those lands met their death for refusing to convert. In contrast, Bede glosses over the entire affair.

And hey, we might actually have a little bit more detail today if it wasn’t for all them damned vikings raiding monasteries and destroying books. But believe you me, the conversion of the Anglo-Saxons was neither swift nor easy … not that there is any glory in determining who was the bigger “victim” of course. Just that our folk, any denomination of them, have never been known (outside of modern times, maybe) to simply curl up and die. The Anglo-Saxons were no one’s push-over.

Be whole!



A Germanic Heathen’s Opinion: Where we’ve been, where we’ve come, and where we’re going

As first generation modern Germanic Heathens we are often acutely aware that our “last generation” (of Germanic Heathens) suffered under the FULL extent of the law when it came to the adoption of the Abrahamic cult of Christianity.
Our ancestors were fined for the practice of their native faith, a legal bias existed against them in terms of forming “militias” (twice the fine for non-Christians) and “terms of slavery” (Christians can’t be sold out of the country), and all this ranged on up to and including public execution. 
The State had come to the Germanic peoples. And it was a radical Abrahamic theocracy. But … it had come to the Germanic peoples. And right from the get go there was a friction between the native cultural disposition and the “foreign law” … resulting not only in the bloodshed and inhumanity of the “Conversion Age”, but continuing on throughout our history as a people, long after we’d forgotten our native deities and their ways, and which ultimately resulted in the separation of Church and State.
Now, to be fair, as a person of Germanic belief, I’m not entirely resistant to the notion of theocracy. I don’t think it is an inherently evil thing; though, like secularism “it” certainly has that capacity and really depends on fundamental cultural disposition.
I can however say that, as a Germanic Heathen, I am very happy to have been born in the modern West with it’s separation of Church and State. I am fortunate to have had the freedom to “explore my spirituality” — to the very limited extent I actually needed to outside of the context of Germanic belief — and to express it without fear of legal repercussions and no matter any socio-cultural friction I might have experienced along the way … which at certain points in my life were not simply predictable, but indeed sought after. To paraphrase the movie Braveheart, “Where am I going? To pick a fight!”
And along the way, and largely as a result of that friction, I’ve earned the respect, and learned to respect some of these modern day Christians. We heathens might say that the separation of Church and State simply deprived them of the power they needed to be the assholes of the past, while those Christians might say that that same separation enabled them to come to a clearer understanding of Christ’s message. But as for me, I say it is less the Christian in them, and more the Germanic showing through … that native Germanic culture and disposition were so strong that the Abrahamism that was Christianity was fundamentally transformed over the centuries, resulting in the emergence of the modern day Western identity (as something more “akin to” or “in line with” the elder Germanicism).
I by no means think that the West is perfect. Like the Romans, it seems to me that we have since forgotten what made us great to begin with. And it seems a strange thing that we want to break this identity by tearing down the borders of the “innangeard” … that we refuse to acknowledge this “white privilege” for the hard won privilege that it is … seeking to turn it into some kind of shame … despite the fact that the uncoddled masses of the world roundly desire take part in that privilege in lieu of any of the many other non-Western “options” available. As a people, over hard fought, grueling and blood soaked centuries, of standing our ground (if for no other reason than there was no viable option), we have collectively earned our privilege … our bragging rights (wherever that stops short of mistaking your peoples accomplishments for your personal accomplishments).
I am merely an heir. But without a sense of pride (in the accomplishments of others), my heritage is likely to go the way of the community or household that takes no pride in itself.
This all naturally leads me to thoughts on migrants in general, and Islamic migrants in specific. Certainly, if we as a people could so fundamentally alter Christian attitudes, “the word of Jehovah”, it’s not at all unbelievable that we could deeply influence it’s younger brother Islam if brought into the fold of our societies. But that end is best (and ONLY) served by preserving the sanctity of our lands, the primacy of our native cultures … by not “flooding” them, by demanding that newcomers “earn their spurs” … like they did in the past … when my mother’s Polish father first came to Canada … and just like I did when I decided to take up Germanic belief in the face of a society that thought it was all about devil worship and hatred and violence.
The burden of proof is on the new-comer; as is the need to accommodate.
Things don’t have to be perfect for you to take a good look around and see all you have to appreciate … or what you still have to a fair degree as the case might be. The thing about freedom is that it’s damn hard and often thankless work and things don’t always go your way; which is often the surest sign that you do indeed have freedom … just like your “disagreeable” neighbour has (and should have).
Let’s take some pride in who we’ve become and what it took to get there; wherever that stops short of undermining who we are and what it took to get there of course! Embrace your glory, acknowledge your debts, but refrain from the moral posturing and pathological altruism that imagines the “great Western cure all” — cured of what??? and as compared too??? — is to add even more variables into an already (at this point) overly complicated equation; thereby only feeding the very socio-cultural fear and insecurity it (pretentiously) seeks to cure.
Be whole!

Of Blood and Belonging

One of the things that has long appealed to me about elder Germanicism was the importance it place on blood-relations, kinship, and the centrality of the kindred. These words … kin, kinship, and kindred … are not something other than family. In Modern English both kin and family refer to the same biological condition, and the only difference is that kin is the native Germanic term for the “state of blood relation” while family is a “borrowing” from the Romance tongues … and actually carried the original sense of “servant, slave (of a household)”.

In elder times the kindred was everything, and properly viewed as a macro-organism, eg. a tree. Any wound inflicted upon one of the kindred harmed all of the kindred, and it was ultimately the kindred’s responsibility to pay any legal fines —  the most common punishment for most any kind of criminal offense — incurred by wayward kinsfolk. Yet the law had no sway in disputes between kinsmen and viewed such relations with a presumption of frith, ie. kinsmen cannot harm each other. In fact, the greatest tragedy in Germanic thought was kinslaying, which, as with any kin-on-kin violence, left the kindred diminished and without any form of recourse that would not further harm the kindred. A shame that can only be endured, never avenged.

The kindred was a source of sustenance and support, the home to which — however one’s individual fortunes went in the greater world — they could always fall back on and return to. It is from this root that we get the term kindness, which refers to the extension of the compassion first learned and practiced among kin to non-kin. The immutability of kinship breeds tolerance, respect and understanding (for diversity) in a manner that elective relationships could never “hope”, and in fact, could never be bothered to.

Afterall, if your friend sucks, make another!

The Christian/Muslim/prisonyard notions that one had kin … brothers, sisters, fathers, mothers, uncles, aunts, cousins, etc. … other than one’s actual “blood kin” would have seemed, at best, a limited, secondary reality to our ancestors, and at worst entirely nonsensical.

Needless to say perhaps, this does not mean that our elderfolk were a bunch of inbred xenophobes, or that forming close personal ties with non-kin was regarded as at all wrong or somehow undesirable, or even that they necessarily regarded such bonds lesser. The ancestors certainly married and adopted, and they had organizations like the guild which, under law, became something of a surrogate kin-group in the eyes of the law.

But most of all, they had the word friend. And while we have cheapened this word as much we have the word love, and seem bound and determined to do with kin/family, it carries very strong connotations of love. And why wouldn’t it, when, unlike kin, friends are the people we invite into our inner circle and are more likely to share much in common with?

I’m often bewildered by people from bad families — not at all an uncommon condition in the modern world — who insist on redefining friendship as kinship. I mean, if your kindred sucks so bad, why would you even want to lump your friends in with them???

We today should not fool ourselves by neglecting the differences … no matter the poor examples of family some of us grew up with and/or are surrounded by … blood is thicker than water. No love can ever be … more natural, intrinsic … as best demonstrated in the negative, where no pain can ever be deeper than that inflicted on kin by kin … haunting one long after the memory of ill-deeds by wayward friends have been written off and forgotten. This speaks to the depth of the bond of kinship.