Sarek – Över Tusen Hav
[Over a thousand seas]
Cute Swedish folk pop!
Btw: Sarek is a place in Laplandia in the north, in Sapmi (the land of the Samer people)…..as well as a guy from Vulcan.
Sarek – Över Tusen Hav
[Over a thousand seas]
Cute Swedish folk pop!
Btw: Sarek is a place in Laplandia in the north, in Sapmi (the land of the Samer people)…..as well as a guy from Vulcan.
Pagan ‘King’ Has Council GOP Nod
Dan Halloran performs a ceremony with other members of his faith.
By Brian M. Rafferty
Dan Halloran, the Republican candidate for City Council facing primary winner Kevin Kim in the 19th District, already has a leadership role in a vast community that very few people know about – or understand.
Halloran is the “First Atheling,” or King, of Normandy, a branch of the Theod faith of pre-Christian Heathen religions assembled in the Greater New York area. A group of dedicated fellow pagans swear their allegiance to him through oaths of fidelity, allowing luck from a series of ancient gods – specifically the “Norse” or “Germanic” gods Odin, Tyr and Freyr – to pass through the King to his kinsmen.
“It is our hope to reconstruct the pre-Christian religion of the Germanic branch of the Indo-European peoples, within a cultural framework and community environment,” Halloran – who in many circumstances surrounding his religion goes by his ancestral name O’Halloran – wrote on his tribe’s Web site.
“We believe in and honor the Gods and Goddesses of the North, spirits of the land, and the memories of our ancestors,” he wrote.
Within minutes of speaking with the Tribune Wednesday, Halloran’s site was listed as “under construction.”
When asked Wednesday about his faith, Halloran was uneasy. “I am not comfortable with injecting my religion into my politics,” he said. “I grew up born and raised Roman Catholic. I went to Jesuit schools. Most of my life has been in traditional Irish household.”
He added, “I don’t think any of this is really relevant to the City Council race. It’s like talking about what church you pray at. That you understand the divine is the most important part.”
Theodism relies upon an interlocking ring of honor, wisdom and generosity to motivate the individual members to achieve a spiritual evolution. “Any earthly life that a man doesn’t die out of as a better and worthier man than he was born into it is seen, in these terms, as a wasted life, ultimately bound for Hel [sic] after death,” Halloran wrote on his Web site. He also is listed on at least one Web site as a “Pagan Attorney” and served as legal counsel and incorporating attorney for the New York City Pagan Pride Project.
“Theodism is… an entirely kin and oath-bound community, operating by certain set standards to which the important business of oath-swearing is regularly and officially held,” Halloran’s site reads. “This has the effect of creating a vast web of social and personal connections high and low, weaving together the doom (fate) of those in the web. It is through this web of oaths that the beneficence of the Gods filters down to the individual members of the tribe, through a mechanism called luck.”
Halloran said that his leadership position in his faith is not simple to explain. “Things in non-mainstream religions are not as clear cut and obvious as in mainstream.” Just like Mormons, he said, the hierarchy, roles and responsibilities of members are difficult for somebody outside the faith to comprehend. “It’s different than being a bishop in a Catholic church.”
Though Halloran’s site notes that “Theodism regularly practices blood sacrifice,” he explained that it is similar to the kashrut practices of the Jewish faith.
Active with the Boy Scouts for more than 30 years, Halloran noted that there are existing Scout troops that recognize his faith. “They want you to be cognizant of the divine,” he said.
State Sen. Frank Padavan (R-Bellerose), who said he has known Halloran since the candidate made Eagle Scout, said he was not aware of Halloran’s faith, but did not consider it an issue if the practitioners are “an honorable group.”
“We have every religion under the sun in this district,” Padavan said. “It’s all here; so what? As long as everybody is properly motivated, so be it.”
Halloran explained that Queens GOP Chairman Phil Ragusa and the GOP executive committee were aware of his faith.
Ragusa said Wednesday that Halloran’s religion is not an issue.
“If a person performs and does what he has to do for his district, then he will be a welcome breath of fresh air,” Ragusa said.
He described Halloran as “a traditional person.”
“He seems like a regular guy,” Ragusa said.
Halloran maintained that his faith is not an issue when it comes to serving either the people or his party.
“As long as we proceed in our civic lives with dignity and honor, that’s what matters,” Halloran said.
Reach Editor Brian M. Rafferty at firstname.lastname@example.org, or (718) 357-7400, Ext. 122.
Dan Halloran from his Paganspace Web page.
I cant help it, sometimes when i see Amercan Heathens i feel like i´m watching some bad Viking LARP.
That goes for all the talk of “Folk” and all the “hails” too.
I dont know any Swedish people that greet eachother with “Hail” or “Hielsa” (witch just sounds like misunderstood Swedish).
As a general rule you can hardly distinguish between Swedish Christians,Heathens and the secular majority (not to mention those that are kind of a mix of these…..witch in a sense is our entire culture).
I should make clear that:
1: I do NOT intend to insult anyone here, Heathen,Christian or other.
2: Neither will i deliberatly call all “Folkish” Heathens racists or all “Universalist” Heathens airhead neo pagans (Besides, we actually ARE neo pagans per defenition, EVEN if we are reconstructionists or grew up in a culture saturated with the folklore and extentions of cult and myth as i am).
3: And i do not think the fact that American Heathenry differs from Swedish (generalizing my ass off here) is in anyway “bad” or “wrong”. On the contrary i think its good. The custom SHOULD be adaptable to individuals, circumstances, places and communities. It always was. Even within what is today the nation of Sweden, Heathen cult and customs differed depending on when and where.
You organize in kindreds, we dont,Some of you use terms like “Thorsman”, i have never heard a Swede, even one focusing on Thor calling himself that or having an “patron God” attitude towards it (individuals and even whole areas in Scandinavia sometimes focus on certain mights as etymology shows, but it seems very de emphasized in actual cult, even today in most cases).
Non of this is what i´m talking about.
Its simply that when i watch an Asatru Kindred video where “the dangers of a monoculture” is discussed where one guy leads the meeting while another guy sits on a chair, doing his best “viking chieftain” with a girl with a logo T – shirt on each side of him, a model longship on a shelf above him and two drinking horns on a table……
…..it feels weird and a bit cult (in the modern use of the word, incorrect as it is) ,LARP ,survivalist…..”i wish i was part of something cool and had a special heritage”….alien, silly.
It also gives me a feeling of self indoctrination by pastor, evangelical style.
I have nothing against boat models or drinking horns and definetely not girls…..especially several of them and in combination with drinking horns (horny?), i guess i just wish fate (not faith), and a trust that our culture(s) are biological enteties that takes care of themself quite well with much less attitude, roleplay, pretend uniqueness and heritage would more of a base.
Mock history,science or hertage is a much bigger threat to culture than another culture ever was.
Dont believe me? Ask a viking. They loved to mix their culture with others.
Hávamál (“Sayings of the high one”) is presented as a single poem in the Poetic Edda, a collection of Old Norse poems from the Viking age. The poem, itself a combination of different poems, is largely gnomic, presenting advice for living, proper conduct and wisdom.
The verses are attributed to Odin, much like the biblical Book of Wisdom is attributed to Solomon. The implicit attribution to Odin facilitated the accretion of various mythological material also dealing with Odin.
For the most part composed in the metre Ljóðaháttr, a metre associated with wisdom verse, Hávamál is both practical and metaphysical in content. Following the gnomic “Hávamálproper” follows the Rúnatal, an account of how Odin won the runes, and the Ljóðatal, a list of magic chants or spells.
The Hávamál is edited in 165 stanzas by Bellows (1936). Other editions give 164 stanzas, combining Bellow’s stanzas 11 and 12, as the manuscript abbreviates the last two lines of stanzas 11. Some editors also combine Bellow’s stanzas 163 and 164. In the following, Bellow’s numeration is used.
The poems in Hávamál is traditionally taken to consist of at least five independent parts,
Stanzas 6 and 27 are expanded beyond the standard four lines by an additional two lines of “commentary”. Bellow’s edition inverses the manuscript order of stanzas 39 and 40. Bellow’s stanza 138 (Ljóðalok) is taken from the very end of the poem in the manuscript, placed before the Rúnatal by most editors following Müllenhoff. Stanzas 65, 73-74, 79, 111, 133-134, 163 are defective.
Stanzas 81-84 are in Malahattr, 85-88 in Fornyrthislag. The entire section of 81-102 appears to be an ad hoc interpolation. Stanza 145 is also an interpolation in Malahattr.
The first section Gestaþáttr, the “guest’s section”. Stanzas 1 through 79 comprise a set of maxims for how to handle oneself when a guest and traveling, focusing particularly on manners and other behavioral relationships between hosts and guests and the sacred lore of reciprocity and hospitality to the Norse pagans.
The first stanza exemplifies the practical behavioral advice it offers:
Number 77 is possibly the most known section of Gestaþáttr:
It is introduced by a discussion of the faithlessness of women and advice for the seducing of them in stanzas 84-95, followed by two mythological accounts of Odin’s interaction with women also known as “Odin’s Examples” or “Odin’s Love Quests”. The first is an account of Odin’s thwarted attempt of possessing the daughter of Billing (stanzas 96-102), followed by the story of the mead of poetry which Odin won by seducing its guardian, the maiden Gunnlöð (stanzas 103-110).
The Loddfáfnismál (stanzas 111-138) is again gnomic, dealing with morals, ethics, correct action and codes of conduct. The section is directed to Loddfáfnir (“stray-singer”).
“Odin’s Self-sacrifice” (1908) by W. G. Collingwood.The younger Jelling stone (erected byHarald Bluetooth ca. 970) shows thecrucifixion of Christ with the victim suspended in the branches of a tree instead of on a cross.Rúnatal or Óðins Rune Song, Rúnatáls-þáttr-Óðins (stanzas 138-146) is a section of the Hávamál where Odin reveals the origins of the runes. In stanzas 138 and 139, Odin describes his sacrifice of himself to himself:
The “windy tree” from which the victim hangs is often identified with the world tree Yggdrasil by commentators. The entire scene, the sacrifice of a god to himself, the execution method by hanging the victim on a tree, and the wound inflicted on the victim by a spear, is often compared to the crucifixion of Christ as narrated in the gospels. The parallelism of Odin and Christ during the period of open co-existence of Christianity and Norse paganism in Scandinavia (the 9th to 12th centuries, corresponding with the assumed horizon of the poem’s composition) is also evident from other sources. To what extent this parallelism is an incidental similarity of the mode of human sacrifice offered to Odin and the crucifixion, and to what extent Christianity exerted direct influence on the mythology associated with Odin, is a complex question on which scholarly opinions vary.
The last section, the Ljóðatal enumerates eighteen charms (songs, ljóð), prefaced with
The charms themselves are not given, just their application or effect described. They are explicitly counted from “the first” in stanza 147, and “a second” to “an eighteenth” in stanzas 148 to 165, given in roman numerals in the manuscript.
There is no explicit mention of runes or runic magic in the Ljóðatal excepting in the twelfth charm (stanza 158), which takes up the motif of Odin hanging on the tree and its association with runes,
Nevertheless, because of the Rúnatal preceding the list, the Ljóðatal has been associated with the runes, specifically with the sixteen letters of the Younger Futhark.
Müllenhoff takes the original Ljóðatal to have ended with stanza 161, with the final three charms (16th to 18th) taken as late and obscure additions.
The difference of sixteen runes of the Younger Futhark vs. eighteen charms in the Ljóðatal has notably motivated proponents of Germanic mysticism to expand the row by two extra runes. The best-known attempt to this effect are the Armanen runes by Guido von List (1902).
Various proponents of Germanic Neopagan groups place an emphasis on Hávamál as a source of a Norse pagan ethical code of conduct. The “Nine Noble Virtues”, first compiled byOdinic Rite founder John “Stubba” Yeowell in the 1970s are “loosely based” on the Hávamál. The Northvegr Foundation cites the Hávamál among other Old Norse and Old English sources to illustrate “the ethical ideal of the Northern spiritual faith of Heithni.”
The social constructionists
In recent years, some academic writers have described religion according to the theory of social constructionism, which considers how ideas and social phenomena develop in a social context. Among the main proponents of this theory of religion are Timothy Fitzgerald, Daniel Dubuisson and Talad Assad. The social constructionists argue that religion is a modern concept that developed from Christianity and was then applied inappropriately to non-Western cultures and European pre Christian cultures.
Similar views to social constructionism have been put forward by writers who are not social constructionists. George Lindbeck, a Lutheran and a postliberal theologian, says that religion does not refer to belief in “God” or a transcendent Absolute, but rather to “a kind of cultural and/or linguistic framework or medium that shapes the entirety of life and thought … it is similar to an idiom that makes possible the description of realities, the formulation of beliefs, and the experiencing of inner attitudes, feelings, and sentiments.” Nicholas de Lange, Professor of Hebrew and Jewish Studies at Cambridge University, says that “The comparative study of religions is an academic discipline which has been developed within Christian theology faculties, and it has a tendency to force widely differing phenomena into a kind of strait-jacket cut to a Christian pattern. The problem is not only that other ‘religions’ may have little or nothing to say about questions which are of burning importance for Christianity, but that they may not even see themselves as religions in precisely the same way in which Christianity sees itself as a religion.”
Regarding the question of ethnic origins, evidence developed by archaeologists and linguists suggests that a people or group of peoples sharing a common material culture dwelt in a region defined by the Nordic Bronze Age culture between 1700 BCE and 600 BCE. The Germanic tribes then inhabited southern Scandinavia, Schleswig-Holstein and Hamburg, but subsequent Iron Age cultures of the same region, like Wessenstedt (800 to 600 BCE) and Jastorf, are also in consideration. The change of Proto-Indo-European to Proto-Germanic has been defined by the first sound shift (or Grimm’s law) and must have occurred when mutually intelligible dialects or languages in a Sprachbund were still able to convey such a change to the whole region. So far it has been impossible to date this event conclusively.
Petroglyph, Boat-Axe culture, pre-Viking, Vitlycke, Bohuslan, Sweden, Bronze Age. One of the most frequently occuring motifs in rock carving is the ship, often highly decorated and manned with rowers. Among the proposed interpretations are that of the ship carrying the sun across the sky and that of a funeral cult. Here a fleet of ships is depicted.
The precise interaction between these peoples is not known, however, they are tied together and influenced by regional features and migration patterns linked to prehistoric cultures like Hügelgräber, Urnfield, and La Tene. A deteriorating climate in Scandinavia around 850 BCE to 760 BCE and a later and more rapid one around 650 BCE might have triggered migrations to the coast of Eastern Germany and further towards the Vistula. A contemporary northern expansion of Hallstatt drew part of these peoples into the Celtic hemisphere, including nordwestblock areas and the region of Elp culture (1800 BCE to 800 BCE).
At around this time, this culture became influenced by Hallstatt techniques of how to extract bog iron from the ore in peat bogs, ushering in the Pre-Roman Iron Age.
The expansion of the Germanic tribes 750 BC – AD 1 (after the Penguin Atlas of World History 1988): Settlements before 750 BC New settlements by 500 BC New settlements by 250 BC New settlements by AD 1.
[Top pic: Bronze axe with runic motif from Gotland,Sweden]
Ovllà luohti – Ole sin joik
The Joik is not Norse, or even Germanic but a tradition within the Sami culture.
The Sami are the indeginous people of northern Norway,Sweden,Finland and parts of Russia and their country is referred to as Sapmi.
Originally, joik referred to only one of several Sami singing styles, but in English the word is often used to refer to all types of traditional Sami singing. According to music researchers, joik is one of the longest living music traditions in Europe, and is the folk music of the Sami people. Its sound is comparable to the traditional chanting of some Native Americancultures.
The joik is a unique form of cultural expression for the Sami people in Sápmi. Each joik is meant to reflect a person or place. This does not mean that it is a song about the person or place, but that the joiker is attempting to transfer “the essence” of that person or place into song – one joiks their friend, not about their friend. It usually has short lyrics or no lyrics at all. This type of song can be deeply personal or spiritual in nature. Improvisation is not unusual. However, there are other forms of joik (in the expanded sense of the word) that have a more epic type of lyrics. Joik is traditionally chanted a cappella and often dedicated to a human being, an animal, or a landscape as a personal signature.
In northern Sami areas, most joiks are personal, that is, tied to a specific person. A joik is often made for a person at the time he is born.
It has traditionally been sung a cappella, sometimes accompanied by a drum, but not a Sami drum which is used for ceremonial purposes only. It is sometimes set to other instruments. The tonality of joik is mostly pentatonic, but joikers are at liberty to use any tones they please
Polytheistic reconstructionism (Reconstructionism) is an approach to Neopaganism first emerging in the late 1960s to early 1970s, and gathering momentum in the 1990s to 2000s. Reconstructionism attempts to re-establish historical polytheistic religions in the modern world, in contrast with syncretic movements like Wicca, and “channeled” movements like Germanic mysticism or Theosophy.
Many practitioners of folk religions live outside of the original cultures and territories from which those historical religions arose, and reconstructonists consequently face the problem of understanding, and then implementing, the worldview of pre-modern rural societies in a modern, possibly urban environment.
Asatru – Norse (Please keep in mind that some practices of Asatru differ between Scandinavia and America, partly since the custom never really left here butb stayed in traditions, folklore, placenames and so on. The actual FAITH is the same though).
Hellenismos – Greek
Religio Romana – Roman
Anglo – Saxon Heathenry – Anglo – Saxon
Celtic Revivalism – Celtic
Natib Qadish – Caanaanite
Romuva – Lithuanian
Finnish Paganism – Finland
Estonian Paganism – Estonia
Kemeticism – Egyptian
These are only a few (the biggest) reconstructive religions out there, and dont forget that using terms like “Germanic, Celtic” or “Slavic” are simplifications.
There whyere several tribes of each of these larger ethnic groups and time and geography would mean variations. Even within what is now Sweden there where differences in cult.
The biggest reconstructive polytheistic religion last i checked was Asatru.
There are about a 100 000 Hellenists in Greece, a country that only recently gained religious freedom (ie it was forbidden to be a Hellenist) and a whole lot in the US