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Day Two, Session Five, was a panel on Bringing Pagan Sensibilities into Classroom Pedagogy, and featured Zayn Kassam, Jennifer Rycenga, and Dorothea Kahena Viale. 

Jennifer Rycenga's talk, "Richard Jeffries and F.C. Happold: The Presumption of Nature's Naïveté," introduced us to the work of English nature writer and mystic Richard Jeffries.  She quoted some beautiful passages of his soul's awakening from The Story of My Heart. available online at Project Gutenberg.

Dorothea Kahena Viale described her current teaching innovations at Cal Poly-Pomona using art, movement, and rhythm in "Drumming, Dancing, Masks and Circles in the Academic Classroom"

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Posted by on in Studies Blogs
Anglo-Saxon Yuletide

This is a bit of a chestnut, but like the holly evergreen: the longest night of the year has already begun here in Scotland. If you need some ideas for tomorrow's celebrations to welcome the return of the light, here you go:

The Anglo-Saxons settled Britain in the early fifth century, giving their name to the land now known as England. Very little remains of the native culture of the Anglo-Saxons.  We learn from the Venerable Bede, a seventh century Christian historian, that the months we now call December and January were considered “Giuli” or Yule by the Anglo-Saxons.  According to the historian, his Anglo-Saxon ancestors celebrated the beginning of the year on December 25th, referred to as “Modranect”— that is, Mothers’ Night.  This celebration most likely acknowledged the rebirth of Mother Earth in order to ensure fertility in the coming spring season.  An Anglo-Saxon charm for crop fertility, recorded in the eleventh-century and known as “Aecerbot,” refers to the Earth as “Erce, [the] Earthen Mother” and contains the following praise poem for her:

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b2ap3_thumbnail_Unquiet-Dreams-by-Kathryn-Laity---200_20121128-201732_1.jpgHávamál

5.
Vits er þörf,
þeim er víða ratar;
dælt er heima hvat;
at augabragði verðr,
sá er ekki kann
ok með snotrum sitr.

6.
At hyggjandi sinni
skylit maðr hræsinn vera,
heldr gætinn at geði;
þá er horskr ok þögull
kemr heimisgarða til,
sjaldan verðr víti vörum,
því at óbrigðra vin
fær maðr aldregi
en mannvit mikit.

7.
Inn vari gestr,
er til verðar kemr,
þunnu hljóði þegir,
eyrum hlýðir,
en augum skoðar;
svá nýsisk fróðra hverr fyrir.

8.
Hinn er sæll,
er sér of getr
lof ok líknstafi;
ódælla er við þat,
er maðr eiga skal
annars brjóstum í.

9.
Sá er sæll,
er sjalfr of á
lof ok vit, meðan lifir;
því at ill ráð
hefr maðr oft þegit
annars brjóstum ór.

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Recent Comments - Show all comments
  • Byron Ballard
    Byron Ballard says #
    Thanks for this, my friend. Beautiful, lyrical. Will it become a book, do you think? As I'm reading it, it feels like the I Chin
  • Kate Laity
    Kate Laity says #
    Thank you, my friend. I suspect it will in some form. Because you know I need one more book project!
  • Anita White
    Anita White says #
    Very beautifully written. Thank you for sharing!
  • Kate Laity
    Kate Laity says #
    Thank you, Anita! I'm really enjoying this project.

Posted by on in Culture Blogs
The Warrior's Grief

I ease my students into Beowulf by having them read the Anglo-Saxon poem 'The Wanderer' first. It's a great introduction to the warrior ethos that the longer narrative celebrates, but in a short form. It's a poem about grief but the first thing we'll notice is that the loss mourned isn't a partner, child or parent, but the narrator's leader.

Wyrd bið ful aræd!       Fate always goes as it must!

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  • Byron Ballard
    Byron Ballard says #
    We don't hear enough about the sanctity and beauty of the warrior ethic from these traditions. You know how much I love "Beowulf"
  • Kate Laity
    Kate Laity says #
    Thank you, my dear. This piece actually motivated me to kick off a series on Hávamál, so I hope you'll find that appealing as well
  • Hunter Liguore
    Hunter Liguore says #
    Really great information here. Lots to take in and consider.
  • Kate Laity
    Kate Laity says #
    Thank you, Hunter.

Posted by on in Paths Blogs

A cross-post this week, if I may - between here at my first blog 'home', and the wonderfully eclectic 'Witches & Pagans' site (because if you can't 'moonlight' as a Pagan, then who can?).

I am very aware that I haven't written anything at either location for a couple of weeks. I could give excuses - ultimately, the days have flown past and life has been more important. I'm sure we all know how that goes. Instead, take a wander with me, if you will.

Regular readers know that one of my favourite places for inspiration is as I walk the dog across the hilltop where I live. This evening I wandered the streets, looking out at the fierce clouds parting after an intense rain and thunder-storm just a few hours ago, the remnants of a rainbow, and the slightly 'stunned' feeling of a normal, modern, country village after a violent and unavoidable incident of Nature. The grass is rich and green, the snails appear to have made a small bypass across the path outside one particular row of houses, and the occasional early bat is swooping overhead.

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Posted by on in Culture Blogs

No, that title is not a typo. I do mean theoilogy.

Theology, to quote the ever-handy Wikipedia, derives "from Ancient Greek Θεός meaning "God" and λόγος-logy, meaning "study of." God. Singular. By its very nature, at its very root, the word assumes a single Godhead. As such, I find the term best suited only to those religious systems which are explicitly monotheistic or monistic, eg Islam, most strains of Christianity, some branches of Judaism, and some sects within Hinduism.*

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Posted by on in Paths Blogs

One of the key foundations of modern (and ancient) Paganism is also one of the most contentious. We find it very hard to talk about, it seems, and yet it's fairly key to many people's personal practice. When I've talked about it in the past, it almost seems like I'm breaking a taboo, with the words themselves being 'dirty' or embarrassing. And yet, learning from my passionate and heartfelt Heathen friends, that embarrassment is itself disrespectful, dishonourable and, ultimately, rather foolish.

Who are your Gods and Goddesses? What does Deity mean to you, and how does it influence and affect your Paganism? From the Platonic 'ultimate Male/Female' images (tallying with 'All Gods/Goddesses are One') to the pantheistic, international eclectic transference of pretty much any deity with any other no matter where you yourself live, talking about Deity is a tricky business. Especially because ultimately, nobody can really tell you you're wrong. Or right. Except, perhaps, those Gods themselves.

The Judgement of Paris (Classical)

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  • Anne Newkirk Niven
    Anne Newkirk Niven says #
    Cat: Like Elani, you are articulating one of the major cutting edges of contemporary Paganism -- what *do* we believe? I, for one,
  • Rebecca Buchanan
    Rebecca Buchanan says #
    Wonderful post. I think about the Gods in general, and my patron/matron Gods, all the time. But too often I forget to stop, liste

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