In Swedish we have a very nice word, “krumelur”. I guess the English equivalent is “Squiggle”, a name you can give any doodle or geometrical form.
I have oft thought of how people fight these symbols (usually ill informed of any historical / cultural use ) rather than ideas, thus using the Squiggle as a scapegoat.
In Germany the display of Swastikas ore prohibited in almost any form, leading to ANTI FACISTS being arrested for having CROSSED OVER swastikas???????
With their logic , a crossed over Swastika is still a Swastika ( = anti Nazism is a kind of Nazism? )
As late as 2005 police raided the offices of the punk rock label and mail order store “Nix Gut Records” and confiscated merchandise depicting crossed-out swastikas and fists smashing swastikas. In 2006 the Stade police department started an inquiry against anti-fascist youths using a placard depicting a person dumping a swastika into a trashcan. The placard was displayed in opposition to the campaign of right-wing nationalist parties for local elections.
This law has since been changed (how did something THAT stupid even get debated??? )
The band KISS has all their album covers changed in Germany since their logo contains the letter “S” chaped like a bolt / flash, thus reminding of the Sigil Rune used by the SS:
The fact that three fourths of the bands original members are Jews ( including the designer of the logo ) and one of them was even born in Israel doesent temper the Squiggle hunters and their traumatized vicarious guilt.
Angular “S” = Nazi…..so there!
An attempt to ban the swastika across the EU in early 2005 failed after objections from the British Government and others. In early 2007, while Germany held the European Union presidency, Berlin proposed that the European Union should follow German Criminal Law and criminalize the denial of the Holocaust and the display of Nazi symbols including the swastika, which is based on the Ban on the Symbols of Unconstitutional Organisations Act. This led to an opposition campaign by Hindu groups across Europe against a ban on the swastika. They pointed out that the swastika has been around for 5,000 years as a symbol of peace. The proposal to ban the swastika was dropped by Berlin from the proposed European Union wide anti-racism laws on January 29, 2007.
The swastika (Sanskrit: स्वस्तिक) is an equilateral cross with its arms bent at right angles, in either right-facing (卐) form or its mirrored left-facing (卍) form. Earliest archaeological evidence of swastika-shaped ornaments dates back to the Indus Valley Civilization of Ancient India as well asClassical Antiquity. Swastikas have also been used in other various ancient civilizations around the world. It remains widely used in Indian Religions, specifically in Hinduism, Buddhism and Jainism, primarily as a sacred symbol of good luck.
The swastika design is known from artefacts of various cultures since the Neolithic, and it recurs with some frequency on artefacts dated to theGermanic Iron Age, i.e. the Migration period to Viking Age period in Scandinavia, including the Vendel era in Sweden, attested from as early as the 3rd century in Elder Futhark inscriptions and as late as the 9th century on Viking Age image stones.
In older literature, the symbol is known variously as gammadion, fylfot, crux gothica, flanged thwarts, or angled cross. English use of the Sanskritism swastika for the symbol dates to the 1870s, at first in the context of Hindu and Buddhist traditions, but from the 1890s also in cross-cultural comparison.
I must admit that some attempts to take away the stigma of the Symbol has failed with me too (like someone trying to make happy little post cards with Swastikas ) but in other cases, like in Heathen rituals it fits in quite naturally. 20:th century politics feels very far away.
Once, long ago, i made a Tarot deck of my own and decided to try to trancend the stigma by placing a fylfot (Swastika) AND a hexagram ( Star of David ) AND a cross on the same ( Solar ) card (all of these symbols have Solar symbolism in Hermetic thought ).
Orders like The Hermetic Order of The Golden Dawn use both Swastikas AND the Star of David in the same ceremonies (written before Nazism ) and both are featured on degree banners.
The inverted cross is another Squiggle that gets people crap on themselves and screem Satanism……despite having another name / symbolism as “The Cross of St: Peter – The Apostle or Petrine Cross.
… so i´ll waste some time whoring myself out!
The Beautiful Times (Nostalgia, Music, Vintage, Fashion, 1700´s – 1980´s):
Forn Sed (Viking Age, Norse Mythology, Norse Culture, History, Archeology, Anthropology)
Esoterica (Magic, Occult, Kabbalah, Alchemy, Rituals, Witchcraft, Satanism, Astrology):
The Roaring Twenties (Jazz Age, Flappers, Charleston, Gangsters, Prohibition, Silent Movies):
The Roaring Twenties (Facebook Page):
Vintage Clothing (Facebook Page):
Source: The Telegraph
Tests on prehistoric mummies found in the Outer Hebrides have revealed that they were made of body parts from several different people – but arranged to look like one person.
7:00AM BST 27 Aug 2011
The four bodies discovered in 2001 on South Uist are the first evidence in Britain of deliberate mummification.
It is thought the body parts may have come from people in the same families – and were used for spiritual guidance. The skeletons looked very unusual – like Peruvian mummies.
Sheffield University’s Prof Mike Parker Pearson said the mummies had not been buried straight after preservation.
A team from the University of Sheffield first uncovered the remains of a three-month-old-child, a possible young female adult, a female in her 40s and a male under the prehistoric village of Cladh Hallan.
But recent DNA tests on the remains carried out by the University of Manchester, show that the “female burial”, previously identified as such because of the pelvis of the skeleton, was in fact a composite.
It was made up of three different people, and some parts, such as the skull, were male.
Radiocarbon dating and stable isotope analysis showed that the male mummy was also a composite.
Prof Parker Pearson, an expert in the Bronze Age and burial rituals has a theory about why the mummies were put together this way.
“These could be kinship components, they are putting lineages together, the mixing up of different people’s body parts seems to be a deliberate act,” he said.
“I don’t believe these ‘mummies’ were buried immediately, but played an active part in society, as they do in some tribal societies in other parts of the world.”
He said as part of ancestral worship, the mummies probably would have been asked for spiritual advice to help the community make decisions.
Archaeologists found the mummies in the foundations of a row of unusual Bronze Age terraced roundhouses.
But after being radiocarbon dated, all were found to have died between 300 and 500 years before the houses were built, meaning they had been kept above ground for some time by their descendants.
In order for the bodies to have been found as articulated skeletons as they were, rather than piles of bones, some soft tissue preservation had to have taken place.
Further tests showed that the bones had become demineralised, a process caused by placing a body in an acidic environment like a peat bog.
The degree of demineralisation on the bones found showed that after death, the bodies had been placed in bogs for about a year to mummify them before being recovered.
Mr Parker Pearson said he believed there may be more examples of deliberate mummification in Britain that have been missed by archaeologists up until now.
The Cladh Hallan mummies had been carefully placed in the crouch burial position, a style of burial where the body is drawn up into the foetal position, commonly found in the Bronze Age.
Archaeologists are sometimes puzzled by how the bodies were contorted into such tight positions.
Prof Parker Pearson’s team are examining other crouch burial examples to see if these were in fact the mummified remains of much older bodies as well.
Early results are proving to be promising, as a sample from remains in Cambridge show that bacterial decay was halted at some point after death.
The results of the DNA work on the Cladh Hallan mummies will feature on the latest series of Digging For Britain on BBC Two in September.
The complex was made up of seven houses arranged as a terrace. The archaeologists have so far excavated three of them – and the dig has revealed that the structures were used not just as dwellings but also as places of ritual activity.
When the complex was constructed in around 1,000 BC, the two by then rather ancient mummies, along with the body of an entire sheep – possibly a sacrifice – were buried under the floor of the most northerly house.
At around the same time an unmummified 13-year-old girl who had recently died was buried under the floor of the middle house.
Underneath the southernmost of the three excavated structures, a three month old child was also interred around 1,000 BC. Also round 1,000, in the northernmost structure, a ritual was carried out in which large quantities of pottery were deliberately smashed.
A few years or decades later the cremated bones of some children were interred in the northern house – the one with the mummies under the floor. Then a couple of decades later still, more cremated children’s bones were deposited in the house, along with several deliberately smashed pots and three smashed quern stones.
A group of unfired smashed pots was then stacked up against the inside of the house wall and subsequently the entire house was moved one metre east and rebuilt, with a bronze bracelet being deposited, probably to mark the occasion. At around the same time the southern house was dismantled.
Over the next few hundred years rituals continued in the northern and middle structures. In around 900 BC a baby was buried in the north house and the building was again moved and rebuilt – this time two metres further west.
Archaeoligical journalist David Keys says:”The range of ritual activity in the complex is among the broadest known. It raises the question of whether the site was primarily a domestic/residential one or primarily a ritual and religious one.
“Who were the people that lived there? Were they ordinary Bronze Age tribes-people – or were they members of some ritual elite, potentially priests or shamans?
“And were the people who lived in the complex part of the same ethnic/ tribal group whose ancestors had been preserved and been venerated over the centuries? Or were they new arrivals or settlers, who had displaced the original ‘mummy-venerating’ population and had expropriated not only their land but their ancestors as well?
“Only future archaeological investigations will stand a chance of answering these tantalising questions. But, for the time being, the discovery of Britain’s first mummies should start to redefine key aspects of life and death in prehistoric Britain.”
Cultural appropriation is the adoption of some specific elements of one culture by a different cultural group. It describes acculturation or assimilation, but can imply a negative view towards acculturation from a minority culture by a dominant culture It can include the introduction of forms of dress or personal adornment, music and art, religion, language, or social behavior. These elements, once removed from their indigenous cultural contexts, can take on meanings that are significantly divergent from, or merely less nuanced than, those they originally held.
The term cultural appropriation can have a negative connotation. It generally is applied when the subject culture is a minority culture or somehow subordinate in social, political, economic, or military status to the appropriating culture; or, when there are other issues involved, such as a history of ethnic or racial conflict between the two groups. A more neutral term is cultural assimilation which does not imply blame.
Cultural and racial theorist, George Lipsitz, outlined this concept of cultural appropriation in his seminal term “strategic anti-essentialism.” Strategic anti-essentialism is defined as the calculated use of a cultural form, outside of your own, to define yourself or your group.
Strategic anti-essentialism can be seen both in minority cultures and majority cultures, and are not confined to only the appropriation of the other. For example, the American band Redbone, composed of founding members of Mexican heritage, essentialized their group as belonging to the Native American tradition, and are known for their famous songs in support of the American Indian Movement “We Were All Wounded at Wounded Knee” and “Custer Had It Coming.” However, as Lipsitz argues, when the majority culture attempts to strategically anti-essentialize themselves by appropriating a minority culture, they must take great care to recognize the specific socio-historical circumstances and significance of these cultural forms so as not the perpetuate the already existing, majority vs. minority, unequal power relations.
Cultural appropriation may be defined differently in different cultures. While academics in a country such as the United States, where racial dynamics had been a cause of cultural segmentation, may see many instances of intercultural communication as cultural appropriation, other countries may identify such communication as a melting pot effect.
Cultural appropriation has also been seen as a site of resistance to dominant society when members of a marginalized group take and alter aspects of dominant culture to assert their agency and resistance. This is exemplified in the novel Crick Crack, Monkey by Merle Hodge when those who are colonized appropriate the culture of the colonizers. Another historical example were the Mods in the UK in the 1960s, working class youth who appropriated and exaggerated the highly tailored clothing of the upper middle class. Objections have been raised to such political cultural appropriation, citing class warfare and identity politics.
Justin Britt-Gibson’s article for the Washington Post looked at the appropriation of Jamaican culture by Italians and of other cultures by African-Americans as a sign of progress:
Throngs of dreadlocked Italians were smoking joints, drinking beer, grooving to the rhythms of Bob Marley, Steel Pulse and other reggae icons. Most striking was how comfortable these Italians seemed in their appropriated shoes, adopting a foreign culture and somehow making it theirs. The scene reinforced my sense of how far we’ve come since the days when people dressed, talked and celebrated only that which sprang from their own background. For the first time in my life, I was fully aware of the spiritual concept that we’re all simply one.
That sense hasn’t left me. Everywhere I look, I see young people — such as my two younger brothers, a Japanese-anime-obsessed 11-year-old and a pastel-Polo-sporting 21-year-old — adopting styles, hobbies and attitudes from outside the culture in which they were raised. Last month in a Los Angeles barbershop, I was waiting to get my trademark Afro cut when I noticed a brother in his late teens sitting, eyes closed, as the barber clipped his hair into a “‘frohawk”, the punk-inspired African American adaptation of the mohawk. Asked why he chose the look, the guy, without looking up, shrugged, “Something different.” Immediately, I understood. Minutes later, his “different” cut became my new look.
Michael Lazarus, a North American Indian in his essay Anti-racist Measures Take Culture Away From Sports published by the Lowell Observer writes that the use of an ethnic symbol by a sports team is a progressive, liberal act that can be used by a culture to embrace history rather than hide from it.
A common sort of cultural appropriation is the adoption of the iconography of another culture. Examples include sports teams using Native American tribal names, tattoos of Polynesiantribal iconography, Chinese characters, or Celtic bands worn by people who have no interest in, or understanding of, their original cultural significance. When these artifacts are regarded as objects that merely “look cool“, or when they are mass produced cheaply as consumer kitsch, people who venerate and wish to preserve their indigenous cultural traditions may be offended.
In Australia, Aboriginal artists have discussed an ‘authenticity brand’ to ensure consumers are aware of artworks claiming false Aboriginal significance. The movement for such a measure gained momentum after the 1999 conviction of John O’Loughlin for the fraudulent sale of works described as Aboriginal but painted by non-indigenous artists.
Historically, some of the most hotly debated cases of cultural appropriation have occurred in places where cultural exchange is the highest, such as along the trade routes in southwestern Asia and southeastern Europe. For instance, some scholars of the Ottoman empire and ancient Egypt argue that Ottoman and Egyptian architectural traditions have long been falsely claimed and praised as Persian or Arab,and Greco-Roman, innovations, respectively. A more subtle example is brass band music trubaci. While this kind of music is almost exclusively performed by Romani people, who may not consider themselves Serbs, many people of Serbian origin consider this to be their own style. On the other hand, when the middle-class Slovenian band Pankrti adopted the style of London punk music rooted in unemployment and other issues specific to the UK, it was seen inYugoslavia as the spread of British culture and its adaptation to the local setting.
African American culture historically has been the subject of a good deal of cultural appropriation, especially elements of its music, dance, slang, dress, and demeanor. (See blackfaceand cool.) For example, artists such as Eminem, a white American who adopted a contemporary African American musical style may be perceived this way. Another prominent example of cultural appropriation is the use of real or imaginary elements of Native American culture by North American summer camps, by organizations such as the Boy Scouts of America, or by New Age gurus, some of whom put up for commercial wholesale, paraphernalia modelled on Native American healing traditions and techniques (see plastic shamans). Many summer camps, and many age-segregated groups of campers within summer camps, are named after real Native American tribes (Mohawk, Seminole, etc.); tipis are common at summer camps for example. The Boy Scout honor society is called the Order of the Arrow.
Similarly, popular authors and non-indigenous self-styled teachers of Huna claim to be teaching authentic Native Hawaiian cultural practices, but often their notion of “Huna” is a synthesis of Freudian psychology, New Thought and New Age metaphysical beliefs.
Controversy has also arisen concerning the usage of the leprechaun mascot by the Boston Celtics basketball club and the University of Notre Dame Fighting Irish football team. Some people of Irishancestry see the usage as an example of cultural appropriation and even racism. Leprechauns appear in many Celtic mythological motifs, and the reduction of this mythological figure to a set of stereotypes and clichés may be perceived as offensive. A common term among the Irish for someone who appropriates or misrepresents Irish culture isPlastic Paddy.
In some cases, a culture usually viewed as the target of cultural appropriation can become implicated as the agent of appropriation, particularly after colonization and an extensive period re-rganization of that culture under the nation-state system. For example, the government of Ghana has been accused of cultural appropriation in adopting the Caribbean Emancipation Day and marketing it to African American tourists as an “African festival”. A bindi dot when worn as a decorative item by a non-Hindu woman could be considered cultural appropriation, along with the use of henna in mehndi as a decoration outside traditional ceremonies.
And in some contemporary Western subcultures such as gay culture, metrosexual fashion is sometimes seen as a form of cultural appropriation done by straight men. This view is parodied in the South Park episode “South Park is Gay!” Another Western-styled subculture borne in the USA called Wiggers have often been criticised by blacks for cultural appropriation. However, black street culture has been said by some to contain examples of a type of cultural appropriation. For instance, the word “innit”: – question tags such as these existed in West Country English long before it became fashionable for blacks to use them (e.g. “innum?” meaning “aren’t they?”, “inner?” meaning “isn’t he?”, “innee?” meaning “aren’t you?” etc.). Another example is consonant swapping e.g. by saying “aks” instead of “ask”: – consonant swapping has been common in the West Country for a long time e.g. “chillurn” (children), “gert” (“great”, although used to mean “very”), “Burdgwa’er” (Bridgwater) etc. In many instances though, these redefined fashion statements and changes in the way subcultural colloquialisms, slang-forms, and linguistic idioms are used often include elements that bear a resemblance to markers of cultural identity but because they are categorically as such more in the line of trends within popular culture than statements of a traditional culture, such subcultural emblematic adoption and language-use practices therefore would more aptly be described as a “borrowing” of sorts relative to the elements of one subculture being taken and implanted by another. The term cultural appropriation however is more accurately applied to those situations where indigenous cultures or oppressed minorities have been robbed of their cultural property (either overtly or more discretely) by the governments and social institutions of the majority society, and these situations have usually had turbulent historical trajectories with marked intergenerational impacts on the collective transformation undergone by both individuals and communities within these cultures.
Me, being ambivalent
At the one hand i have nothing against syncretisms or ecletism.
An infux of diverse ideas can be creative.
There are Wiccan groups (Norse Wicca,Seax Wicca and so on) using mythology and iconography from my (and other Germanic) culture in a non cultural context, BUT:
1: They dont claim that it is cultural.
2: They acknowledge that it is a syncretic religion based on their beliefs.
Reconstructivists within polytheistic religions often get verbal diarrhea over this, totally forgettingf that the main bulk of them are Americans, NOT Greek,NOT Irish,NOT Swedish and have generally never even visited these places whos culture they try to “preserve” (I have done sacrificial rituals in both Greece, when it was illegal, and Ireland).´
Dont get me wrong, the American reconstructivists treating our traditions with respect (and they generally do) and applying academic knowledge to what they do and say (they generally do that too) are worthy of all respect.
But having a heritage from somewhere is NOT the same as being from there.
If that was the case we would all be Congolese (and i think the goverment of the Republic of Congo would object to that).
It is the” Holier than thou” attitude i have a problem with.
Not to mention (in my personal case) when something is presented as “Norse” when any 8 year old Swede could say that it´s not (like McNallens “Meta watsmacallit”).
My country has not been “officially” Christian for even a 1000 years yet (last Heathen king was killed in 1083).
A lot of what we are and do is still as Heathen as it gets. Maybe we actually know somthing about our own culture?
We dont read about the Norse in Llewellyn paperbacks, we ARE thew Norse. Today we are defined as Nordic (or sometimes mistakingly as Scandinavians, though that is too limiting).
People of the “Sed” (Custom) in Scandinavia. more often than not, seems unaware of any Universalist / Folkish schism or “Meta….thingymagidder ( and yes i DO know what McNallen means by it. It is still poppycock, scientifically, historically, culturally, archeologically and ethically. Go by it if it sounds right to you, just dont call it “Norse”).
All religions and cultures are essentially syncretic (i dare you to give me an example of a “pure” religion).
Afro / Caribbean religions have used Catholc iconography as “masks” for a long time and in some cases there is more syncretism than that (Brazilian Umbanda being an example).
As i understand it some Native American peoples, first Nations,Innuit, Samer and other indigenous peoples has closed rank, doing their best to keep more important parts of their cultures to themselves.
I can understand that too as i see helmets with silly ornaments,supremacist groups, guru´s,viking romanticists and even our own tourist industries rape our heritage (silly little ships, “vikings” with hornes, leprechauns drinking beer. Examples of crap produced in abundance by Scandinavian and Irish interests).
I DO wear a kilt sometimes, though arguably the kilt (as the “kjalta” ) has shared Norse origins, i, like most, associate it with Scotland and i would love pissing certain people off by forming a band of Heathen, black, gay, kletzmer musicians wearing it.
At the same time, i hate the misrepresentation of cultures and the disrespect of entire heritages.
The ethnocentric “understanding” of other peoples ways by reshaping them the way we want them.
I am a Kabbalist, but i ACKNOWLEDGE the Kabbalah´s Jewish roots, as well as the fact that i´m a gentile and my studies will never be entirely like that of a Jewish Chassid (or other group).
I ACKNOWLEDGE the syncretisms of Hermetic Qabalah ( i study strictly Judaic sources/traditions too, and TRY to have a Jewish frame of mind as i do it, realizing that it wont work a 100%).
All being said and done i think it all comes down to respect, integrity and honesty, intellectually, emotionally and spiritually.
Before meddling with the house of another, take care! You never know what is a shrine. What is for you a coffe table might be an altar, your careless strutt over the floor crossing sacred ground.
*Reaction to “Wife Swap” on TV*
[Yes! This is meant both literally and metaphorically].
For as much as i defend Continental Freemasonry and call all claims of being more “real” by UGLE affiliated bodies historical poppycok, i do NOT defend pretend, bogus, make belief organizations.
With no charter, often without members (anyone can place an emblem on a web page and create a badly written history of the founding of the order).
Without any demands at all they will gladly give out any title just to have any actual members of flesh and blood (i have been asked to form a lodge without any questions).
I wonder why this problem doesent seem to exist within Odd Fellowship, despite there being a lot of Odd Fellows (of different orders) around?
The name of Ordo Masonica Anticus Sapiente includes the first letters of “MASO (N), the missing “N” standing for “Nomen” or your own name. A mystery in itself presented by our founder Garibaldi
as “the mystery of the inner lodge”.
In 1891 a charter was given by Guiseppe Garibaldi to John Yarker, authorizing him to rework parts of the Ancient and Primitive Rte of Memphis – Misraim and fuse it with the Swedenborgian Rite.
Having fullfilled this Yarker founded the Grand Lodge of Rites (GLR) in London, working this system.
in 1904 a lodge , No 2 Libertas et Labor was founded in Liverpool and No 3 Cymry was formed the following year in Cardiff.
The lodge No 123 Hjulet in Skillingaryd, with i am heading as WM was founded in the year 1956 by Johan Stenhövd having been chartered by the GLR and is recognized by the whole OMAS as well as most other forms of masonry.
THIS IS ALL BULLSHIT!!!
I MADE IT UP IN 5 MINUTES!!!
I sometimes wonder if the web hasent contributed with more disinformation than information.