Tag Archives: Ancestors

Tracking as a Way of Knowing: A Commentary

Tracking as a way of Knowing: A Commentary

There has been quite the flood of great material coming out lately, and to be frank I am having a hard time keeping up. Maybe I shouldn’t put the expectation upon myself that I will ever keep up, but at the same time it doesn’t really stress me out all that much. It is more exciting for me than stressful, knowing other people are exploring things along similar lines that I am.

Or at least, I am becoming more aware of that fact.

In addition, it doesn’t help when I feel like I have been dog piled with my own writing projects. As an advanced warning, this blog may go on (semi) hiatus in the near future. There is a longer project starting to poke on prod at me. I may decide to give that project my full attention, but that is up in the air at the moment.

Things have been pretty chaotic in my own life, and I don’t feel like I have had much time to breathe. In addition, the world on the whole has seemed pretty chaotic too. It has all left me feeling overwhelmed and anxious. I’m dealing with that the best I can, and life goes on.

As such, I bring my commentary on a piece I came across lately, called “Tracking as a Way of Knowing” by Sophia Sinopoulous-Lloyd. This particular piece really spoke to both my spirituality, and my practical on the ground skills as a hunter. This is kind of a long commentary, which isn’t usually my habit. Some people just won’t read longer pieces, or don’t have the time to do so. For that, I apologize, but I didn’t want to break this up either.

As such, we start here with this quote from the author;

“One of the central themes in permaculture (as in ecology) is that living beings—both plant and animal—build alliances with each other and form natural communities characterized by certain highly efficient cycles of energy. Part of this efficiency owes to the fact that the structure of ecosystems is the opposite of mechanistic. Everything has multiple functions, and there is no such thing as waste. Naturalist knowledge not predicated on a neoclassical production-oriented view of the environment is critical to the skillful practice of permaculture farming. To this end, tracking seemed to promise a way of beginning to build relationships that lead beyond the boundaries of the homestead and private property, into the wild…”

There are several aspects of this quote that also apply to an animistic worldview. The most obvious of which is that living beings build alliances with each other and form natural communities. This is a foundational part of my own animism; being primarily concerned with people living in relationship with each other. In addition, I love the parallels between my spiritual practice and the patterns of natural ecosystems.

That is part of the reason I am animist to begin with. It runs parallel in many ways to many scientific disciplines, not least among them ecology. To me at least, the natural environment is a social environment, in which many non-human agents are in constant connection with each other, and forming self-organized networks and systems. These systems, whether they are deciduous forests, or wetlands, or watersheds, they tend to be self-organizing, self-regulating, and self-governing. I think there is a great deal to learn about society by studying natural systems.

More than that, as opposed to many mechanical production methods, as the author points out, almost nothing is wasted in an integrated natural ecosystem. Unlike many of our human productions methods, that run linearly from extraction —> production —> consumption —-> waste, natural systems tend to have a higher degree of multilinear networks that continuously cycle material as well as energy.

Lastly in the above quote, the author introduces the practice of tracking as a way to build relationships with the natural world. I cannot agree more, and my own experience tracking has highlighted a lot of the points the author makes. There will be more on that in a moment, but first we have to ask what is tracking? Here the author picks up the thread;

“Tracking is an umbrella term for discerning an animal’s endeavors from the marks it has left on the landscape. Its subdivisions include things like clear print identification, gait and track pattern analysis, trailing (where you follow a particular animal’s tracks to find out other things about it), and identifying other signs of behavior, like feeding or territorial marking. Tracking is not limited to uncovering the past of animals though. We can use the rings on an old tree stump to diagnose an ancient forest fire or a particularly hard winter, and we can examine the topography of the forest floor to discern the effects of a century-old ice storm. Such things leave their own sorts of tracks. Our ancestors didn’t only track things on the earth—they tracked the skies too, charting movement of constellations, the paths of planets, and the phases of the moon, giving us the basis for our understanding of time. “

There is so much more to tracking that simply following animals. There is a lot of knowledge and practical experience that goes into being able to do it well. It is so much bigger than the individual tracks themselves.

I was learning forestry from a very young age, rather or not I realized it at the time. My childhood home was heated with firewood in the winter. This means that I spent a lot of time learning from my dad not only how to cut and move wood, but also basic understandings of forests. How to identify trees, as yes how to read their rings. I have seen first hand evidence of burns, rot, disease, seasons that were wet, seasons that were dry and so on. You began to realize on a holistic scale, that you are part of an unfolding story. The trees, the animals, the plants, all it is part of a story that you are smack in the middle of.

You also realize, as the author points out, that your ancestors understood this too. When I hunt, when I track, when I spend time in the woods it brings me a little closer to their stories. I become entangled in the webs around me, in the unfolding story of the land, sea and sky.

As the author points out, this also included the stars and planets, the Cosmos on a much wider level. Tracking in this way becomes a means of connecting with the past, being in the present, and looking to the future.

That is what my animism is all about, building those connections across time and space. It is learning the stories that bind us to the past, telling the stories in the present, and wondering about the stories of the future. The telling of these stories shapes reality around us, and shapes our position in those stories. Tracking is just another way of learning a story, of what has gone before.

“Hunting especially in a survival situation requires a basic familiarity with tracking. Since then though I’ve put in dirt-time in service of a less particular goal: a glimpse of the unique and specific creatures that live around me. Getting familiar with my non-human neighbors is driven by an open-ended desire for relationship. My wish to track now doesn’t feel so different from my impulse to connect with the spirit-world. After all, the all-but-forgotten root of religion is in part the multifaceted need to relate to something both deeply “Other” and also deeply, invisibly, woven into our lives. The necessity of securing food and resources and the communion with the invisible and holy are not by definition distinct endeavors. In much of human history they have been complementary— they’ve even required each other. The first spirituality had to have been practical.”

As I have mentioned before on this blog, hunting is not something I just do as a practical endeavor. It is deeply interwoven with my spiritual practice, and I love that the author brings up this point; that the first spirituality had to have been practical. It had to work, and there was not a clear seperation between the mundane and the sacred.

Hunting is so much more than wanting to fill the freezer. It is how I connect with the spirits of nature around me, it is how I connect with my ancestors and the Huntress I work with. Hunting and tracking is kind of like following in the footsteps of the sacred, that also has the very practical aspect of putting food on the table (on occasion). It is a deeply connective and affirming practice that weaves me into the Greater around me.

It is, as the author states, a communion between past, present, and future.

It is more than that as well, because it also connects you with the greater cycles of life and death, of nature itself around you. I have followed the game trails, tracked my prey through the great mixed-Oak forests of my homeland, and I learned their habits, learned their stories, and in some cases even gave them names. After all this, after taking part as two dancers in the story of life, that is when I had to decide whether or not to take a life I had come to love.

This is something deeply spiritual, and hard for me to put into words. It is one of those deeper Mysteries of my practice that has to be experienced to really understand. In addition, the moment you decide to release that arrow (I’m a bowhunter), that is when the real work begins.

Suddenly, you are connected to the realms of the Dead. With your ancestors, who stand behind you, and with the ancestors of the prey, who stand before you. All will hold you accountable for what you have done, and that in my experience is where the real work begins. I am accountable for what I have done, and obliged to do everything I can to smooth the transition of Dead to the keeping of their ancestors, which return them into the cycle of life and death. I have to calm the confused spirits, and treat the remains with respect. I have to answer to Ancestors of the slain, and return their fallen kin to their keeping.

These webs go deep, and suffice to say that I am still trying to navigate my way through those entanglements.

To take a brief tangent, it is a common perception among non-hunters that hunters are just barbaric ruthless killers. I’m sympathetic enough to agree with that perception in some cases. By my own standards, and the deep animistic way I approach hunting, some hunters do qualify as barbaric under my view. When you frame hunting as a sport, as a game, as a means to rack up points in the “top predator game”, in my opinion you have missed the point.

Life and death is not a sport. Treating it that way has a noted lack of respect, and denies the deep spiritual practice that our ancestors knew some well. In some way, I think all hunters experience a little bit of that, but the degrees of difference between spirituality and sport are wide enough to float an armada through.

That break, that sundering is an important point in and of itself.

Which brings us back to the article;

“For some, following the tracks left behind by a game animal and courting the divine by following a trail of psycho-spiritual signs exist along the same spectrum of activity, both characterized by a sort of sympathetic allurement. Keeney comments later on how this practical spirituality has been largely lost on the modern world: “As we broke the bonds of relationship and interdependency with one another and disrupted our ecological matrix, our link to the divine mysteries became all but lost.” “

From the first time the “animism” as a concept entered our lexicon, it has been littered with this kind of ideology. Animism as a form of indigenous spirituality was immediately categorized as something “primitive” people did, and not something that had any place in “civilized” society. The entire concept is littered with the relics of imperialism, colonialism, and Eurocentrism.

But the ideology goes back even farther than that, at least as far back as biblical times if not further. The idea that mankind, and our “civilization” is somehow separate and dominant to all others. We have tried our best to sever our connection to nature, as “moderns”, and in the process we have sundered away connections that once defined us.

It is so important we rebuild those bridges, and see ourselves once again as part of nature, as part of a wider natural community. It is imperative think, if we are every going to heal those disrupted matrixes that were once so essential to our lives.

Returning again to the article;

“Tracks glow darkly in the snow like icons, triggering some ancient seeker in us, an invisible string pulling us forward. I often hear an astonished “I could do this for hours!” exclaimed by folks from a wide range of backgrounds who are just learning basic wildlife tracking techniques—confirming that it is far more than just the master trackers among us who are tugged by such strings. The metaphor of the invisible string is well known in some old tracking traditions. Keeney quotes a Bushman hunter explaining the metaphysics of spiritual ropes or strings in the context of tracking:

The ancestors and God can attach a rope to you. When that happens, they are able to pull you to where you need to go; that’s the secret behind our ability to track. A Bushman hunter feels something tapping on his arm when it is time to hunt. It is the ancestors pulling a rope that is attached to our arms. The other end is attached to the animal. We simply follow the pulling of the rope, and it takes us to a kudu, giraffe, eland, warthog, or gemsbok.”

There is an important metaphor here that made me want to jump out of my seat and go “yes!”. The metaphysics that I have talked about so many times here, the ideas of strings or “filaments” that connected everything in the Cosmos.

It is not unusual for me to call up my gods, ancestors and spirits when I hunt. It is really strange to think about how deep of a connection I am building in that moment, when I am tracking. I am creating bridges with the ancestors, the gods, and with the animal I am tracking. I am building relationships and connecting with the past in a deep and profound way, a spiritual way that is like going headfirst underwater. The world changes, and your perception shifts. It’s trance work, in a way, reading the trails and learning their stories…

As the article points out, tracking is way more than just following the physical prints;

“Tracking, it turns out, is nothing less than an epistemology: an ecological way of knowing, a green hermeneutics. It is not just a way of seeing “how things are connected,” it is a discipline that redefines and expands what connection and relationship even is. As such it seems to have something to add to nearly every realm of experience and knowledge—an interdisciplinary skill to the core. It blurs modern distinctions between art and science, because it is at once a contemplative practice and also an empirical and quantitative study. It blurs our distinctions between fact and myth because though it is a deterministic study in physical cause and effect, it inevitably lends itself to forming personal relationships with spectral creatures, telling stories about them, and dreaming dreams about them. Eventually, beings are “known” through their tracks, and archetypes emerge. These archetypes have great value to an ecosystem as ways of mapping the world so that a near infinite number of facts can be codified and passed on to future generations. Tracking is unequivocally poetry and it is also unequivocally ecology—at least as long as we humans are involved—and both dimensions are necessary, two halves of a whole. Tracking always leaves room for Mystery with a capital M—it’s impossible for it not to. Whereas in their most dogmatic guises religion protects Mystery sometimes too fiercely, and science perhaps does not defer to it enough, tracking stands innocuously in the middle as the symbiosis of mystery and knowledge.”

Tracking, as with hunting more generally, is a kind of Mystery that is hard to clearly articulate. It is a liminal practice, where art & science, the mythic & the mundane start to mix and swirl in a many unexpected ways. It is a space where stories are told, and where stories are heard. It is in that un-time, in that un-space that the forest and the world around you becomes alive. You are part of that story, apart of that liminal unfolding as you follow the paths that have been led for you.

Hunting in general has greatly influenced my spiritual practice for this very reason. Being in the woods has, being in that liminal place, that is where the real work can happen. We have tried too hard as “modern” people to seperate our “society” from the “natural”. We cut ourselves off from the sacred when we did that, and we lost a whole part of ourselves in the process. We failed to understand that we are part of that great natural community, and the moment we started to separate ourselves from that, it was like cutting away our senses and our limbs.

We are blind and floating in an empty world.

Returning to the article now;

“Ecologist Dennis Martinez points out that unlike the “biocentric” Euro-American model of conservation and land management, a model that can be drawn from Indigenous methods of land management is what he calls “kincentric”; it neither idolizes nor alienates humans, but cherishes and enshrines the alliances among and between humans, animals, plants, and the earth.”

This is both timely and curious that this idea would resurface here. I am working my way through a shamanic intensive, and I am currently in the classwork on Totemism. Now, as I have said before “totem” isn’t a concept I use much at all in my own practice, partly because it doesn’t feel relevant, and partly because I am wary of cultural appropriation. “Totem” is a corrupted version of an Ojibwa word, and I am frankly just not comfortable using it.

That said, in a grand sense the idea behind Totemism is of one’s “kinship group,” that is the close community of human and non-human nature with which we are surrounded. That is what we are talking about here, the realization that nature is part of ourselves, part of our community, and even part of our “kinship group.”

As I have said on this blog many times, we are related to every thing on this planet in some measure. As such building those relationships and alliances is vitally important not only to our spiritual lives, but also to the future of this planet. Reintegrating ourselves within and as part of nature is a vital change in spirit that is required to fully build a sustainable civilization.

If you want to think of it in a very wide sense, the Cosmos is our distant ancestor, the planet Earth is too. My home state of Michigan is an ancestor too in a very real sense. I was born here, the minerals and soil are in my bones. The plants and animals are part of my flesh, and the Great Waters that surround this state are part of my greater community, they are part of my spirit too.

We need to be giving back and being good members of that community.

I’m going to give the last words to the article;

“The words conservation and ecology, as we use them in the Western sense, don’t exactly fit what Indian people did or do with the land. It was their livelihood, which depended on reciprocity. Thus, the trees were not seen just as trees, they were also seen as relatives. The trees are relatives and other species are relatives and they watched you all the time.

In this view, feelings of solidarity, love, and belonging that traverse the boundaries of species and beyond are not luxuries or overly sentimentalized notions; they are functions of ecological interdependency and are integral to survival. Seeing as the majority of beings on our planet (as well as the rest of the universe) are non-human, we can expect a limited view of reality if we aren’t welcoming efforts to soulfully relate to them. Let us see beyond the jaded (and polarizing) caricature of the nature-hippie who escapes from civilization to the forest. If the intention is not to leave but to enter, not to hide but to belong, relationship with the non-human brings back deep value to human community and enriches culture. This is loud and clear in nature-based spiritualities, but it is also buried in our most dearly held stories…”

It is time to tell those stories once more.

Thanks for reading!

Sources/References;

http://writtenriver.com/tracking-as-a-way-of-knowing/


Interanimism: A Brief Commentary

Hello again folks,

As a brief note, WordPress is telling me that today is my sixth year anniversary here at The Thought Forge. Hurray! It has been a pleasure writing for you all these years, and I hope to continue to do so into the future. We have nearly 930 email followers on this blog, and I thank each and every one of you for this journey so far! Now, onto the meat!

There have been a lot of great articles out recently concerning animism and relationships. Today I would like to take a more in depth look at one of the them Interanimism By Mathieu Thiem. It has given me quite a lot to think about, and I want to dig a little deeper into the article itself.

Now, I will not be examining the whole of the article, as certain aspects I still want to sit with for a while. Naturally, if you want to read the whole of the article in context, links are provided. I invite you to take a read before reading my own exploration.

Let’s start with a quote from the article, to really set the stage for what I am going to be talking about here;

“By intra-action I mean that each act upon an object is effectively co-creating both the actor and the object because it introduces a new parameter of relationships. The relationship of interbeing between the two are co-constitutional, they act as feedback loops that mutually affect one another.”

To put this into my own words, intraction is the mutual relationship between two actors/agents. Take for example to people in a close, intimate partnership. Say two lovers for example. The relationship is the whole construct for both the individuals themselves, as well as the greater connections between them. It is not a neither/or kind of thing, but a “and” kind of relationship. The two lovers are co-creating their reality, through cooperation, and conflict as well. The constant push and pull, the constant integrated creation of of thing greater than just two individuals.

This extend well beyond our persons as well, to include all of our relations to other humans as well as our environment. I will be detailing this more in a future post, with graphics and everything; mostly because this kind of thing is better illustrated with visuals.

The primary topic of this blog has been animism for a long time; using Harvey’s definition that the world is full of persons and that life is lived in relationships with others. The principle of intraction is that those persons are involved in a delicate relational dance that co-creates their reality. As Clifford Geertz put it so perfectly;

that man is an animal suspended in webs of significance he himself has spun, I take culture to be those webs, and the analysis of it to be therefore not an experimental science in search of law but an interpretive one in search of meaning” (Clifford Geertz, from The Intrepretation of Cultures)

That is really what my animism is all about, a search for meaning. That meaning, following the spirit of the article, is something we co-create with others in relationship. Returning to the article;

This brings us to Interanimism, the notion that existence is mutually inspiring and co-creating itself, animating its interbeing through intra-active relationships. Rather than seeing the world filled with particulated essences or souls, what would reality be like if we saw all matter as an emergent function of relationships and agency as the phenomenology of entanglement?

This really gets to the heart of animism as I understand it. I have said it dozens of times here, but I understand it in the way Graham Harvey articulates animsim; “that the world is filled with persons and that life is lived in relation with others.” Actors and agents (persons) are more than simply individuals in isolation, but a web of beings in a network. More than just defined by their individuality, they are defined by their connections to everything else. It also implies that by focusing on simply “atomist” perspectives, we miss a lot of the picture. As Thiem points out;

Rather than committing reductionist fallacies, we must come to observe matter as it really is, an emergent phenomenon of relationships. An atom is a construct of its relational existence…”

Now, I wouldn’t necessarily call it a reductionist fallacies to look an individual entity is terms of itself, but it would definitely be missing the bigger picture of networked connections. As humans are relatively complex beings, it would be the equivalent of trying understand the whole of my being from just a single cell. While it is true in a large degree that you could extrapolate my DNA and get a decent view of my person, you would miss all the memories, all the experiences, the scars, and the resulting personality that has emerged from all those interactions; with others as well as with my environment.

You could get a decent portrait, but the image and person are not the same.

By just looking at a single cell of my being, you would miss the bigger picture; and that is an important point in and of itself. In addition, if you just look at me as an individual, you would also miss the fact that I am defined in relationship with others. You really see me as a whole when I am with my partner, my friends, or in any kind of network with other beings. You are seeing me in the totality as a whole, instead of an isolated partial. I wouldn’t be who I am today without all those intra/inter-actions.

Thiem continues with;

Every time an intra-action occurs, there is a resulting degree of agency emerging. As more intra-action and entanglement occurs, the emergent agency becomes more attentive, more aware, more enlivened. This is applicable to all interbeing within our existence. Agency is not a special or rare occurrence, but it is rather the basic emergent function of ALL EXISTENCE. That is right, awareness seems to be the norm rather than the exception.

Agency is just as much a physical phenomenon as it is a mental one. The two are the same thing.”

While I myself tend to communicate more plainly, I have expressed this thought in a dozen different ways. “The world is filled with persons” can be simply restated matter itself is agential. The Cosmos as a whole, from the smallest scales to the largest, can be said to have some measure of agency. While I do think there are limits to nature and scope of that agency, it would still seem to be a basic characteristic of existence.

Consider for a moment the nature of the atom itself, as one of the many parts of the cosmic whole. Even taken alone, there is a basic agency to the atom. It seeks out a “balance”, combining itself in numerous forms in order to achieve that. That basic drive to balance out internal charges (positive protons and negative electrons) denotes a basic form of agency. No, it is not the kind of agency found in larger and more complex forms, but an arguable simple agency all the same.

Throughout the history of the known universe, we see this basic agency. Smaller forms coalesce into more complex and diverse forms, and from that eventually comes the basics of life as we know it. We as humans are the result of countless generations of constructive agencies.

This is not to say that this is a linear progression of simpler to more complex, but like biological evolution itself, it is a process of starts and stops. Entropy resists the larger and more complex forms, which then breakdown and rearrange before becoming something new.

As such, as Thiem points out, our reality is a process in motion. Not a linear track, but a complex of becoming…

Now, I want to move this discussion from the most broad to talk about a few specific points for a moment. I have said many times that I am an animist first, but also consider myself to be a polytheist by proxy. This means simply that there is plenty of room in my cosmology for those elusive beings we tend to refer to as gods.

I have struggled for a long time to clearly articulate how I view the gods. I have tried to describe them in the past as collective beings, as cumulative ancestors, and as the “spirit of a group”. Thiem has done a service by putting into words what I could not;

Gods are not separate disembodied ideals, but are instead the emergent agencies from the vast networks of ancient entanglements within which we are embedded. Gods arise not as archetypes, but as the long lived intellects of ecosystems and bioregions. As a bioregion, or any massive networked system for that matter, begins to experience multi emergent synergistic qualities that are unique to its paradigm, the agency of that system becomes more capable of awareness and attention. It develops its own paradigmatic memory and it seeks its own teleodynamic harmony.”

Gods can be all the things I just mentioned, and have tried to articulate in the the past. As emergent agencies, they can be the collective agency of a tribe, or a city. They can be collective agency of an entire region or ecosystems, a co-creation of human as well as natural persons. We as humans can well be part of those emergences, as we tell our stories of the gods, and so add to the network that is the agency of the very same beings.

In the nature of synergy, the whole becomes greater than the sum of its parts. We may see the spirits in individual trees, but the god is in the forest.

Puts a whole new spin on the old cliché of “seeing the forest through the trees.”

(One of my photos.)

As I have already said, my animism sees the world as full of persons, of agents. But most common discussions of animism revolve around the idea of spirits, or not necessarily corporeal persons. As such, any animism must make space for these kind of beings, and Thiem here also articulates this idea well;

Spirits are the liminal agencies of the rocks, the trees, the rivers and all the other functionaries of the more than human world. They are not themselves astral or ethereal, but are physically present in the waking dream of the land. They are nature’s diffractive agencies, emerging out of the entangled relationships of various enlivened constructs.”

There is really not a lot I can add to this. This means that every rock, every tree, and every rivers may well be agencies in their own right. Through the networked intra/interactions of all of the parts, a new whole emerges. This is especially true of natural ecosystems, which often work in cooperation, as well as sometimes in competition. In addition, Thiem’s article also touches on the ancestors as well;

The ancestors are the culminating influences of the past embedded onto the present, all their gravitational waves pushing us forward into the expanse of the universe. The ancestors are not ghosts that pop up like some spooky ethereal being, but are the past actions of our ancestors imprinted upon the informational matrix of our reality which produces an emergent agency capable of communicating with the living, forever affecting and inspiring our future.”

This gets at the heart of how I have tried to articulate how I understand the ancestors. They are no longer embodied, but they are still around, embedded as they are in the intangible. They are, as Thiem put it, “imprinted upon the informational matrix of our reality.” This is a good way to conceive of the disembodied generally. Thiem goes on to add;

…Because of this, the ancestors were not an aspect of dead beings that somehow haunted us in the present, but rather to be an ancestor was to be alive as a different state of being. And this state of being was a kind of imprinting or embedding into the eco-sociological matrix of their places. So when you died you literally became the land, the flora and fauna etc. Your stories inhabited the land and were still very much a part of what made it what it was.”

In short, we are more than just our bodies. We are our stories, our relationships, our very real and formed relationships with the land, the water, and the sky. We are part of the air that we breath, and the water that we drink, so too they are part of us. The minerals from the earth compose our bones, and the fruits and flesh of plants and animals form our tissues. Even when we die, and those tangibles die away, our stories and our memories live on. This is how I understand the ancestors. But they are not just mere memories either, but agencies as well. People, in a different form.

As Thiem points out, the land too can sometimes also be counted as a ancestor. That my story is part of the land I call home. This makes me wonder a great deal. You see, I am a native of Michigan, and this is a curious land indeed. I was born here, and this land has been part of me since the very beginning.

I will have to look into this line of thought a little deeper, but I am sure the Native Americans of this region knew this well. On three sides of this state, we are bounded by the largest freshwater lakes in North America. Nearly one-fifth of the worlds freshwater resides at the edges of my state. This is something I will have to consider more, perhaps in a future post.

There is some much to Thiem’s article, and for the sake of brevity I am not going to explore anymore here. As such, I give the last words to Thiem himself.

I call on these mythic beings because I am seeking to commune with the reality of our interbeing. I call on my ancestors because I must become aware of how deeply we are affected by them, even though they have changed form. In many ways their death hasn’t stopped their meddling in our world, to the point where one must wonder if they ever really died at all. Their wisdom and stories are embedded into the fabric of our reality and this has vast implications. I call upon the Gods because I know that my human agency isn’t enough to understand the desires of the land…”

Thanks for reading!

Sources/References;

Interanimism

https://en.wikipedia.org/wiki/Symbolic_anthropology


Reflections and Meditations on 2016 Part 1

We are moving into the time of year where I tend to get really reflective and meditative. It is my big writing time for the year, where I tend to spend most of my time on longer projects. There is certainly a novel or two rolling around in my head, and at least one non-fiction work.

It has yet to be seen if I will actually have the time to work on all three projects (or any that have yet to make themselves known.) I might be able to work on one, having to have a day job and all. If anyone wants to give me a bunch of money or offer me a residency in some far off place (preferably in Scandinavia), now would be the time. Anyone?

Oh, the sounds of silence.

Anywho, enough of that. This certainty has been a hell of a year. There is just so much I could talk about here, I am going to have to be a little selective. As this is primarily a blog for spiritual things (as well as other things), I guess it makes the most sense that I should start with the changes in my spiritual path over this year.

There have been a lot of changes in that regards to be sure. I have been reading on a lot of different topics, and experimenting with new ideas to see what works, and what doesn’t. Some new thoughts have taken root, and I have moved beyond some old ones. A lot of generalities, yes I know.

Well, I guess it is fair to say I have been in “questioning” mode throughout most of this year. There was a time or two I dropped into spiritual crisis over the course of this year. Sometimes the questions without answers become far too heavy to carry after a point. There has been a fair bit of doubt and uncertainty, and through the great ups and downs of this year, more than a share of depression and anxiety.

I have felt lost at times. When I asked myself what path am I on, I don’t know really how to answer that anymore. There is nothing that really feels like it “fits”. Skins I have either outgrown, or were never mine to begin with. In the most general sense, I consider myself an animist. The world is full of people, most of which are non-human. Since I have written quite a bit about that, so I don’t want to belabor that point.

It’s true that my ancestors have always been a real core of my practice. The dead are always with us, in some way or another. On my less “spiritual” days, I know they are still in my DNA, in my blood and bone. Even when I doubt everything else, I know that; on a purely physical level they are with me. That is one corner stone of certainty I can grasp onto when I wonder if all this is just in my head.

That has been a big bit of this year. I think it is normal that we all have doubts, especially in matters such as spirituality. I mean, we can no longer touch the dead, no longer feel them physically in our lives. Sometimes I think I hear them, and other beings too. Yet, some days I have to stretch just to reach… anything. It makes me wonder if it is all in my head? I have felt that a lot this year; looking over that edge and wonder if I should fall off?

I think I am partially convinced that line of thought is wrong. How can this be all in my head if I can look out the door and see the Bird People, and the Tree People; if I can run down the forest trails with the Deer People? That is real, at least as real as these things get. I have been down the road of “what is reality”, and I don’t want to go there again. If this what is “real” is all some kind of hologram, I don’t want to know. Let me think that where I find myself is real, and let me keep my feet on the ground. If this is all some kind of “brain in a jar” Matrix shit, I don’t want to know.

So there are some certainties to be sure, but there are days when the doubts get heavy. If the ancestors, spirits, gods (whatever) I hear some days; if that is all in my head I have some serious problems. That is the other reason I think I am scared to contemplate that possibility. If this is all in my head, I have some real serious problems… That idea terrifies me. I hate having to look at my sanity, and wonder if I am all there?

Other days, fuck it. We are all crazy here.

Perhaps that really gets at the marrow on my year. It has been a lot of that. I also have been reading a lot of my old posts on this blog. Some of them are still relevant, others feel like some long lost skin. I do not see myself in those posts anymore. I have outgrown them, and left them far behind.

That is part of why I love blogging so much. It is kind of like a journal of my path as an individual. If you are all keeping up, you might have notice things have been shifting. Old ideas have not been entertained in a while, and new ones are cropping up all the time. Some might call that growth. Me, I don’t know. Some days it just feels like I am running in place.

Which kind of circles back to the idea of the supposed “path I walk.” I don’t know what to call it anymore. It’s animistic sure, and there is some shamanism-ish in there too. Ancestor work still makes up the core, with a close periphery of work with other people, primarily of the “natural” variety. Trees, rocks, wolves; you know, things we can point to in the “real” world. I know, for a fact, that these things are beyond myself.

I also know for a fact that my ancestors are dead, as are the ancestors of those Trees and Wolves. Is it too much a stretch to thing that some part of what we are lives on after death? Maybe not our bodies, but something? That is where I get into the fuzziness that sometimes makes me question my sanity.

And then there are the gods. Oh boy, that is a big one. I have struggled with this one a lot over the last few years, because I couldn’t quite figure out how to conceive of the gods in a way I could relate to and work with. Some have claimed this is just the nature of the gods. They are unknowable and mysterious and all that.

It has been a long process (not just this year), wading through all this. My spiritual journey started with a Christian church; a Southern Baptist one. I got plenty of the “God’s will is mysterious” and that he is omnipotent, and omniscient and immortal and and and… ad nauseum.

But over the years, and especially this past year. I have stripped away much of that. To me, I think that divinity is more of a “job” or a role rather than an intrinsic state of being. The best word I have found for the gods so far is stewards, and a lot of this has come over the past year or so from my studies in Finnish folklore and belief. I have written a fair bit about that, so once again I’m not going to harp on that to much.

Still, a big part of that was the ideas of haltias in Finnish folklore. The idea of a being that was a steward over a group, a clan, a tribe, a species; what have you. A haltia can be a elder ancestor, and/or a representative; and is generally concerned with the wellbeing of “theirs”; however they may be grouped. I groked with that, I understood that.

Which lead to the other parts starting to fall away. The gods, as stewards, likely don’t know everything (some try for sure), are not all powerful, and are limited in a very real sense. They are also not likely immortal in any sense. The stories are filled with “average” people becoming gods, and gods being stripped of their power. There are also stories of dead gods, forgotten gods, and all shreds of nuance around that.

Personally, a world full of numerous “limited” gods makes more sense to me than one “Almighty” something or other.

This all leads me to think that godhood is a role, a position of responsibility. Could you imagine the responsibility on the shoulders of a being that is a steward of humanity? Such a role would almost imply you had to take the long view of things. It also implies that the life, or death, of one particular individual might not be important as the “grand scheme” of things. It would be much more about the welfare of the “whole” rather than the “parts.”

Does this all make sense? Or am I just rambling?

Still, it makes me think that maybe godhood is something that is a potential in all of us. Maybe someday, we will all be stewards of that type. Divinity might well be something that is “earned” or “granted”, and just as easily be taken away.

Or I could be way off the mark. It’s fun to think about all the same.

I want to leave this topic for a bit, and move onto another one. As I said, my “path” has been interesting so far. I have no real titles to claim, and no real “tradition” that I am an adherent to. There has really been no initiations, no big ceremonies. In many ways it has just been me stumbling my way through. Sounds a lot like life in general.

I am not trying to diminish the contributions of countless numbers of people though. I have had many mentors, guides, teachers, friends, collaborators; human and non-human both. Some of them I truly respect an count among my friends and allies, and they have helped me grow a lot as a person and on my spiritual path. Yet, at the end of the day, I am mostly self taught. One situation, one idea at a time, I have had to figure out (sometimes the hard way) what works and what doesn’t. In some wide sense, some of what I have learned has been hard earned. It has come with deep financial, mental, physical and emotional costs.

I have taken a great bit of inspiration and learning from my ancestors. There are reasons I study things like crafts, archaeology and anthropology. Not only do I get enjoyment out of doing so, in some ways I am bringing that past learning into myself. In no small way, I am taking old material and reforging it.

Because, at the end of the day we have to face the facts of the present. We no longer live in the times of our ancestors. Their teachings and traditions were created and shaped to deal with the challenge of THEIR times, not ours. The world has moved on. Yet, I find some of those old tools still work, even if a little bit differently than originally meant to.

The fact is, the past is history. Without some cataclysmic event, we have to deal with the realities of the here and now, and also for the future. That is what I feel I am doing. I am taking the threads left by my ancestors; the fragments of long decayed tapestries. I am taking those threads, and rebuilding something for the present. I am re-weaving, rebuilding, and reshaping all these ideas into tool for our own time.

As well as onward into the future.


Walking with the Ancestors Part 6-B

The tent was mostly dark, except for the small fire burning in it’s center. The shadows danced and played across the the hide sides of the structure. The air was filled with the scents of countless herbs.

In the middle of the tent, sat a shaman. With a steady, melodic rhythm; he pounded away at his drum while calling to the ancestors of his people. The world shifted, and the shadows started to come out of the walls, and sit besides him by the fire.

“What is it you need?” One of the ancestors asked. The shaman took a deep breath before he answered.

“There is a large decision before our people, and I wanted to seek advice from you.” The shaman said.

“You are wondering if you should follow the path through the ice?” Another ancestor spoke.

“Yes. I have discussed with some of the wisest among our people, and they say that world is changing. The ice is melting, and some think we should follow the path that is opening up for us.”

“The ice is melting, let there be no doubt about that. The world is warming in a way that has not been seen in ages.” An ancestor said.

“How can you be sure? The ice has been there as long as the oldest stories tell, and some of my people think that it will always be there.” The shaman said.

“All things change in this world, and if you doubt us, we can show you.” Another ancestor said.

“It is natural to have doubts, and it is wise to ask questions.” A second ancestor added. The shaman nodded.

“Show me.” He said. The ancestors circled and started to chant. The shaman did not know this one, but soon picked it up, and chanted along with them.

The outline of the tent shifted and fell, and a great hole opened up below them. The shaman fell into the dark abyss, and fell and fell. He screamed out in terror, fearing for his life. He saw light fast approaching at the bottom of the hole, and he knew the end had come.

He fell out of a hole in the sky, and into snow that was deeper than he had ever known. His body plunged beneath the snow, and the snow fell in around him. He struggled for air, but all his lungs found was the bitter, suffocating cold. His chest tightened, and he tried to cry out; but there was no air in his lungs.

Several hands plunged down through the snow, and grabbed his wrists. With one mighty pull, the ancestors pulled the shaman from the snow.

“Sorry about that.” One of the ancestors said.

“I nearly died.” The shaman added.

“Do you think that kind of travel is easy? We make mistakes.” One of the ancestors said.

“Well, he makes mistakes. I told him he was doing it wrong.” Another ancestor added.

The shaman couldn’t help but laugh.

“Where are we?” He asked.

“A good vantage point. Come this way.” One of the ancestors said. The small group crossed the snowy terrain, and came up a high ridge.

At the top of the ridge, the shaman looked out over the land. As far as he could see, the land was locked in snow and ice. The blinding white seemed to stretch all the way to the horizon.

“Now watch.” One of the ancestors said.

The shaman watched as the sun started to race across the sky, and was followed by night. The moon trailed across the sky not long after, and the shaman knew that time was passing at an incredible pace.

After a point, time was moving so fast that there was barely a clear distinction between night and day.

The shaman watched as the ice before him slowly started to melt. Great rivers started to form in the glaciers and ice plains, and these carved great valleys into the ice. Soon, an entire canyon opened up through the ice, and the shaman could see a clear path to the horizon. He also saw green start to appear at the edge of the ice.

“That is where your people will need to go.” One of the ancestors said.

“That will be a long journey.” The shaman said.

“It will be, but that land will be home to thousands of generation of your descendants.” The ancestor said.

“When will the path be opened? It looked to be a long time from now.” The shaman said.

“It is open now. Do not let what you have seen here trick you. You have seen from ages in the past to many winters into the future. You must go soon.” The ancestor said.

The world dropped out and faded to black.

The shaman snapped back to his tent, and he slowed the rhythm on his drum until it came to a stop.

 

Commentary;

I tried tackling this story from a few different angles, but still came up against the ominous wall of writer’s block. This story just popped into my head this morning, and so I went to town typing it out. I think I am happy with the results.

At first I tried to construct this from the perspective of the Anzick Boy, since that was the topic of the last part in this series. But no matter how I tried, that didn’t just seem right. As such, I created this story as a kind of “prequel” to the Anzick Boy, and how he got to North America.

It is important to note that there are several different “paths” the ancestors of the Native Americans might have taken. Some theories suggest they might have come by sea, following the coast around the North Pacific. Other scholars think they might have migrated through paths in the ice as the glaciers retreated as the last Ice Age came to an end. That was the idea I hooked on here.

I guess that is it for now. Onward!

Thanks for reading!


Walking with the Ancestors Part 6-A

I just wanted to take this moment to acknowledge two things.

First, this blog is coming up on 900 subscribed followers. From the bottom of my heart, thank you to all my readers. You folks are amazing!

Second, I am creating a master index page for both this series and it’s companion, Walking with the Spirits. The reason is ease of navigation. If you want to read multiple chapters from these two series, I have now made it easier to do so.

Onward!

In the last chapter of this series, I mentioned that we would be moving east across the globe following in the foot steps of my ancestors. For this part of the journey, we have moved across the Beringia Land Bridge, and into North America. It is here we will meet up with the people from the Clovis Culture

clovismap2

Map of the Beringia Land Crossing (From Crystal Links)

So, for context of the Clovis Culture, we turned first to Wikipedia for a brief overview;

“The Clovis culture is a prehistoric Paleo-Indian culture, named after distinct stone tools found at sites near Clovis, New Mexico, in the 1920s and 1930s. The Clovis culture appears around 11,500–11,000 uncal RCYBP (uncalibrated radiocarbon years before present), at the end of the last glacial period, and is characterized by the manufacture of “Clovis points” and distinctive bone and ivory tools. Archaeologists’ most precise determinations at present suggest that this radiocarbon age is equal to roughly 13,200 to 12,900 calendar years ago. Clovis people are considered to be the ancestors of most of the indigenous cultures of the Americas.”

However, it must be said that this particular part of my story does not take place in New Mexico, but in Montana, with the bones of a infant boy. To get a little more context, here is a short excerpt from the BBC article;

“Scientists sequenced the genome of a one-year-old boy who died in what is now Montana about 12,500 years ago.

Some researchers have raised questions about the origins of early Americans, with one theory even proposing a link to Ice Age Europeans.

But the Nature study places the origins of these ancient people in Asia.

The infant was a member of the Clovis people, a widespread, sophisticated Ice Age culture in North America. They appeared in America about 13,000 years ago and hunted mammoth, mastodon and bison.”

anzick-2

(We are at the Lime Green dot in North America, ca 13 kya)

Some of the finds from the Clovis culture in North America are pretty fascinating. Go ahead and type Clovis Culture into Google and just look at some of the things that come up. The artifacts of particular note are the stone points associated with this culture.

I can picture it, this small boy sitting in his mother’s lap, while his father nearby is working away at a stone point for the next mammoth hunt. Which is something to keep in mind over the coarse of this series. We are just talking about artifacts here, but ancestors. Their way of life would have been very different, but they would have been as human as you or me.

Moving on, with a little more context from the BBC;

“The boy’s remains, uncovered at the Anzick Site in Montana in 1968, were associated with distinctive Clovis stone tools. In fact, it is the only known skeleton directly linked to artefacts from this culture…

Eske Willerslev, from the University of Copenhagen, and his colleagues were able to extract DNA from the bones of the Anzick boy and map his genome (the genetic information contained in the nucleus of his cells).

The researchers found that around 80% of today’s Native Americans are related to the “clan” from which the boy came.”

There is quite a bit in this tiny little little paragraph. First off, it tells us a little more about the site when the boy was found in 1968, the Anzick site. The baby boy was found alongside other Clovis-type artifacts, and this connects the boy to the Clovis people, which is a cultural complex that stretched at the time from the state of Washington to Florida.

I have to say that the most exciting part, is how this small boy was related to 80% of living Native American’s today. That would indicate that relatives of this child spread far and wide, in both space and time. His ancestors and relatives would go on to populate parts of both North America, as well as some in South America as well.

However, the Clovis Culture was short lived, though its people lived on. As NPR states;

“The artifacts from this culture (Clovis) are found from Washington state to Florida and many places in between. But the culture also disappeared suddenly, around 12,600 years ago. “

As the article goes on to point out, one of the possible reasons for this disappearance might have been climate change. Right around the time of the end of the Clovis Culture, the Younger Dryas period set in, a time when the climate turned much colder. The Clovis people would have to adapted to this change.

Certainly, there are some parallels to our own time, as we too face a changing climate. I wonder what adaptations we will have to make? What technologies we might have to leave behind? Perhaps that is a post for another time.

Before wrapping this post up, there is one more point I want to raise. In order to continue these studies, more data and research will have to be done. As NPR points out;

“That (the research) will require, among other things, cooperation with native peoples.

In the case of the Clovis child, the archaeologists worked closely with modern tribes to make sure the scientists were treating the remains appropriately. The Clovis infant is to be reburied later this year, on the property where he was unearthed.”

I think this is important to explore for a bit, since we are talking about dead ancestors here. I am thrilled that the archaeologists are working along Native American’s in this work, as I think it should be. As an animist, there is a lot more to working with the dead than just digging up bones. The remains should be treated with respect.

That being said, I do struggle with the idea of reburial. From an animistic perspective, the dead should be respected, and reburial would be the proper thing to do. However, I am also trained in archaeology, and I realize that the techniques and tool of tomorrow’s science may be different than those today. There might be more to learn from these remains, but that would require them being dug up again and again, or housed in a museum.

Honestly, the jury is still out on that one. Perhaps museum/reburial is something we should determine on a case by case basis. In this case, and in cooperation with the local Native Americans, I think they made the right call.

Besides, we are not just talking bones here, but a distant relative of mine as well.

Anzick Boy: 27.85% Match

Thanks for reading!

Sources/References;

NPR

BBC

Wikipedia (Clovis)

Clovis Culture


Walking with the Ancestors Part 5-B

The boy sat by the edge of the river, gently poking at the small fish near the shore with a stick. His mother was nearby, keeping a watchful eye on him. That did not concern the boy at all, because his attention was elsewhere. He watched the young woman as she talked among the fishers.

She was tall, and wore an old-tattered black wolf pelt over her right shoulder. The boy did not know what exactly they were talking about, but she fascinated him. There was something about her that drew the attention of others.

As a boy of only four, he didn’t really understand why she drew his attention, and he certainly did not have the vocabulary to put his questions in the worlds, so he just watched and tried his best to understand.

He watched the woman turn away from the fishers, and make her way up the river bank towards where the boy was sitting. He felt very excited as she drew closer, and started to squirm in anticipation. He rose to his feet to meet her, and she smiled at him and pat him on the head.

“Where are you going in such a hurry?” The wolf woman smiled down at him. He couldn’t help but return the smile in turn.

“To see you.” The boy said, with a huge smile on his face, and he reached his arms up towards her. The wolf woman turned towards the boy’s mother, and she nodded her approval.

The young woman swept the boy up into her arms, and spun him around. He laughed the whole time, and he imagined he was flying just like the Bird People.

When she finally set him back down, he was struggling to catch his breath. His laughter had taken all the wind from his lungs.

The wolf woman continued to smile down at him, and he looked back up at her.

“Can I be a hunter too?” The boy asked. The wolf woman flashed a smile at him, but as she looked down at the boy her smile grew cold.

While the boy could not see it, one of the Shadow people had appeared by her side.

“His ancestors are already calling him home. He will leave this world come the next winter.” The Shadow said.

The wolf woman continued the conversation in her mind.

“No! You cannot take him. We have lost too many of the young already.” The wolf woman said.

“I wish I could help you, but this has already been decided. There is much more he can do with ancestors of your people. There is little I can do to change that.” The Shadow said.

“But he is so young.” The woman protested.

“That cannot be helped. For what little comfort I can offer, know that he will be a great man in another world.” The Shadow said, and then turned and vanished.

“Why are you sad?” The boy asked. The woman panicked for a moment, and then reached up to touch her check. Her hand was wet when she pulled it away.

“I am not sad! I am happy that you are so beautiful in the sun!” The woman said. She had lied, and she knew it.

The boy didn’t know it though, and he beamed with pride.

“Momma, I am bu..tiuful.” The boy struggled to say the long word. Both of the older women laughed.

“Would you like to hear a story, little one?” The wolf woman said. She had learned many stories over the years, as many as her father could teach her.

She had learned more from the People.

“Yes!” The little boy beamed, as he sat down by the river, and the woman sat next to him.

“Do you know where the fish come from?” The woman said. She chuckled as the boy’s eyebrows wrinkled as he tried to figure it out.

“From the water!” The boy exclaimed,

“Yes, but where do the waters come from?” The woman said. She hoped he would get this one too.

“Ummm. From the ground?” The boy said. She knew that some of it did, but it wasn’t the answer she wanted.

“Where does the rain come from?” The woman asked. The boy caught on immediately.

“From the sky!” The boy continued to beam. The woman thought he was a smart little boy. She was pained by the sadness in her heart, knowing that this boy would not grow to ask all the questions that filled his young mind.

At least, not in this world.

“That is right, the water comes from the sky. In days long past, the world was hot and not a good place to live for anyone except the Fire People.

As others wanted to live here too, they had to find a way to cool the world. That is why the Water People came down from the sky. They came in great numbers, and fell like sheets on the hot world. This made the Fire People a little unhappy, and so they went underground to escape the rain.

But the world was cooled all the same, and the air and the earth formed up as the Water People came down upon the world. So many of the Water People came to the world that they covered most of it. The came down from the mountains in mighty rivers, and made their way all the way to the Great Waters.” The woman said.

“Fish! Look a fish!” The boy said, having turned his attention to the river. The woman smiled.

“That’s right. The Water People loved the Fish People, and they decided to give them a home in all the waters. That is why there are fish in the water.” The woman said.

Commentary;

This is another short one, as I really wasn’t sure where to go with this one. It is another version of the origin story that I first created at the beginning of this series. More than that though, it is also a story of otherworldly things, and the concept of Death, here represented by some formless Shadow person. In truth in my animistic worldview death can be a pretty complicated thing. I have touched upon this a little in my piece here.

In addition, it is also a continuation of my last story. The wolf woman is the young girl in the last story, and she now wears the tattered Old Wolf fur. She is still young in this story, but has already gained a reputation among her people. In no small way, she is the shamaness in this tale, the story-teller. I felt it was fitting since I drew upon the Mal’ta-Buryet Culture for my last story, and since that is the rightful place of the Mal’ta boy, I felt it was fitting to continue that arc.

All that being said, I think I will take this story in a little bit of a different direction as we move on in this series. One thing I don’t want it to become is just a rehash of the same kind of story line over and over again. Though, I am not sure quite how I will do that just yet.

Thanks for reading!


Not in my Paganism

There has been a few recent things that have grabbed my attention, and I wanted to say a few words about these. I don’t feel I can stay silent in good conscience. At very least, I have to stake out where I stand on these things.

Perhaps some of you are aware of some of the controversies surrounding the Asatru Folk Assembly? And as of today, there is some new “uncuckery” about…

Lupa wrote a few words on this issue HERE. It inspired me to hammer out a few words of my own. Speaking generally, I am the kind of person that likes to keep my head down in these kind of things. Most days I am content to be a passive observer. In addition, I try to keep my mind open, and try not to draw a lot of hard lines. I really don’t enjoy divisive, polarizing rhetoric, and I prefer to keep myself ideologically flexible.

That being said, I do have a few hard lines, and I tend to push back when I feel they are crossed. I think that Lupa did a great job tearing into the AFA, whose recent statement is blatantly and unapologetically racist.

In my worldview, all persons (human or not) are inherently worthy of dignity and respect. This means that there is no place for prejudice, racism, sexism, homophobia, transphobia, xenophobia; or bigotry of any sort in my paganism. That is just not how I do things.

Let’s be clear about a few more things. The idea of “whiteness” is steeped in a history of racism and bigotry, and that kind of toxicity is not doing us any favors. I really have no time and no tolerance for that kind of thinking.

In addition, this extends to things like Islamaphobia and general hatred towards monotheisms as well. It is a point of fact that monotheisms make up about 2 billion people on this planet. I cannot in good conscience believe that all those people are “evil” or “out to get me” in some way or another. Do I have deep philosophical differences? Of course.

The fact is that there are shitty people in every group (Christian, Muslim, Heathen, Pagan, whatever), and we cannot condemn a whole people based on the actions of a few. But we can condemn those few; for being shitty humans.

In fact, the idea of “Europe for Europeans” is just as bad as saying “America for Americans”, or “Make America White Again.” As far as I am concerned, you can take that shit and go, and try not to let the door hit you on the way out.

There is something I want to say here about ancestry. I have made no efforts to disguise the fact the I practice ancestor veneration. I do not see anything inherently wrong with wanting to honor the ways of your ancestors. However, when that becomes an excuse for bigotry is when there is a problem. No amount of ancestor veneration is a reason for bigotry.

The reason for this is that ancestry is really, really complicated. If my series “Walking with the Ancestors” has demonstrated anything, is that I am a lot more than my nationality, or my ancestors nationality. I have hundreds if not thousands of known ancestors in my research, and across the board there are Germans, Norwegians, People of Color (our earliest ancestors likely had dark skin), Muslims, Christians, LGBT folks; gods you name I probably have it…

Just for the record, one nation = one culture is bullshit. National “purity” is also bullshit.

I am a mutt, a global citizen of a multicultural world. I am a multicultural pagan (ect ad nausem)… To be honest about ancestry,I would pretty much have to claim all nationalities. If, as some have claimed, I need to be my nationality, how about you tell me who I am supposed to be?

This is why I advocate for inclusiveness, for tolerance. Because at the end of the day, to be a bigot is to insult a member of the human race, and a distant, or not so distant, member of our own family.

Thanks for reading.