Orthopraxy, Living Custom And The Non Nordic Born Heathen


In Sweden Heathenry is sometimes referred to as “en levande sed” (“a living custom).

I have often emphasized how Nordic cultures, having only been officially Christian for less than a 1000 years, are ripe with Heathenry, how our hollidays and celebrations (perhaps especially Yule and Midsummer), our names and folklore and even our Christianity, not to mention our mentality is colored by it.

This is often taken up when Scandinavians are irritated by some form of American or other non Nordic Heathenry that takes on forms that feels very incompatible to our ways to us.

I would like to make clear that this is usually not a sentiment towards the majority of American Heathenry.

One of the most creative (in every sense of the word) kindreds i know off is the “Jotun Bane Kindred” who have taken orthopraxy and put it in a place that feels like exactly the point with it (they have a community spirit that is incedible by any standards as far as i can see).

Now, ortghopraxy does not only have to do with cult acts, blots and worship of the Divine, or even with virtues and conduct, but, as i´m sure practitioners of Romuva (Lithuanian Paganism),  Suomenusko (Finnish Paganism)

and many other indigenos customs would agree , folklore and tradition as a whole plays a big role. Dances, songs, sayings, all of it is a part of the custom.

So, now i was thinking i should turn my whole argument on its head (or at least so it might seem at a quick glanze).

Most Heathens and Pagans i know off internationally seem to celebrate Christmas, Thanksgiving and so on, in part to be with their (extended) families, partly to be part of community as a whole and because it feels nice.

Many might privately see the celebration in another light than those around them (“we sit at the same table, we  celebrate together but as you comemorate the birth of Jesus, i give thanks to Saturn”).

Now, imagine if you will (and this probably happens) a group of Americans, gathering at a house or in a grove at Veterans Day and / or 4:th of July, giving blot to Odin and thanks for victory, freedom and the rights they enjoy. Following with a blot to the ancestors who made this possable and boasting about relatives and ancestors that made this possable and perhaps giving vows to deserve this gift to the best of their abilites.

It would look similar to the Sigr blot (Victory blot at spring), but be connected to culture, history and nationality close to the participants and probably striking a chord.

One might say that this is a new invention but actually it is MORE traditional than dressing up in viking age clothes (wich is not “wrong”).

After all, festivals and cultic celebrations where always connected to local cicumstances.

Things where not done in Iceland as they where in Sweden.

These celebrations are secular in nature and thus highly adaptable.

A Swedish Christmas table would make sense to someone living in Canada or Alaska (from a nutrition / survival standpoint) in another way than it would to a Heathen in Hawaii or Northern Australia.

Why stuff your face with fat, alcohol (well, there´s always a reason for mead) and slaughter a lot of animals at the hottest part of the year?

And why give thanks to Freyr for grain that we recieved in the North (not that we mind   😉   )?

I have eaten bananas at Christmas in Africa. In my fathers homeland a blot of chicken, beans, bread, rice and fish would make sense as well as a strong cult for Njordr and Aegir (since it is a country of islands with much fishing and marine culture) for a Heathen.

It is not a matter of abandoning traditional cult acts or their ingredients (pigs and pork still has meaning symbolically for instance). Neither is it a matter of declaring it “wrong” to dress in viking age clothes, eating traditional Swedish smorgosboard or wearing Noerwiegian folk costume ( to celebrate heritage or simply because one likes it for that matter).

Rather, it is a matter of bringing the orthoprax thought into the society , place and time in wich you live.

You have blessings from the Gods to give thanks for unique to your life and region as well as ancestors closer than the vikings, but no less heroic, that ensured that you could enjoy those gifts.

I think the LEAST you owe those that died (or even survived) 9 / 11, or WWI and WWII is a beer and some boasting.

Your tribal elders  and ancestors that built the country you live in, dont they deserve a mention and a bit of respect?

Your ancestors that fought in the ghetto, died in camps, defended the Alamo, where in the French resistance where imprisoned at Robben Island feels natural as guests by the Hof to me (and they would to pre Christian Norse people too).

The Vaettir of your lands, unique to them, deserve consideration, blot  and respect. The land vaettir of Minnesota are the land vaettir of Minnesota, the vaettir of Manitoba are the vaettir of Manitoba.

The advice and help from these mights are closer to you too (the vaettir being of your region and your close ancestors being closer to your own circumstances).

In Scandinavia Heathenry, like folklore in general differs by region.It always did (there are clear attestations) and probably always will.

The orthoprax idea is to bond YOUR life to the divine, not sombody elses.

This is not new, it is the very nature of the beast.

Cultural appropriation


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 artreligionlanguage, 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.

Thor?

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.

Swedish (!!!) hockey team

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.

Criticism

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 MarleySteel 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.

Examples

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 AustraliaAboriginal 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.

Leprechaun?

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.

Viking?

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 (MohawkSeminole, 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.

My culture and history?

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 culturemetrosexual 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 colloquialismsslang-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.

My religion?

The Gods are speaking to me from America, contradicting my entire culture.

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).

Umbanda

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.

Me, a modern Scandinavian, pouring (wich gave my "tribe" its name, "Gauthi/Göte) libation

Me by local Bronze Age Tumulus (grave mound), Church in background (not on top of) and not a logotype in sight

Me actually NOT performing a ritual of any kind

Roger Pontare – Defender of the indigenous


Roger Pontare is a famous (northern) Swedish artist with a Shaman / Animist bent.

He is known for taking an interest in indigenous peoples rights ( his interest for the Samer peoples, Native Americans, First Nations and so on , is hard to miss)

He actually dresses more or less like this all the time and is known for his mohawkish hairstyle.

Being from Laplandia he is close to conflicts between the Swedes and the Samer and the oppression of the Samer culture through time.

Roger Pontare – When Spirits Are Calling My Name

Hammerfall – När vindarna viskar mitt namn

The same song in the original Swedish in a rendition by metal band Hammerfall……with a special guest star.

The Swedish lyrics are more forceful. Direct translation of the title is “Where the winds are wispering my name”.

“So give me my strength, power to defend my lands, give me a path to walk, i can see the axe in the warriors hand.

Chorus: Do you wish for me to turn around, to fight for who i am?
I will never betray my lands, where the winds are wispering my name.”

The Custom


My religion and the rest of my culture are baked together.

It is orthoprax and thus:

Chopping wood

Prayer

The way i behave towards you

are just as much part of the custom. Neither requires faith or belief beyond what it takes to simply do it. There is no difference between “spiritual” and “mundane”.

Theodism and Sacral Kingship


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 brafferty@queenstribune.com, or (718) 357-7400, Ext. 122.

Dan Halloran from his Paganspace Web page.

Polytheism


When i search for polytheism on Tumblr i get a whole lot of not so educated Abrahamic “monotheistic” bullshit, rewriting history and explaining what is wrong with it.

Too bad.

1. To refer to polythistic religions as primitive is not only bigotry but outright stupid.

These are customs and cultures that in many cases where around in one form or another for thousands of years before two guys invented Christianity in Rome (and no, neither was named Jesus and only one of them even met him).

2.Abrahamic “monotheists” (i only consider certain forms of Islam as truly monotheistic. Christianity is a text book case of soft polytheism….just like most forms of Hinduism) like to spell God with a capital “G” when its a monotheistic God, and with a “g” when its a polytheistic God. That says a lot.

3.Romantic shrines to pagan Gods, supposedly Germanic, built in Victorian times or during the nazi romanticism are NOT part of any culture, Germanic or otherwise.

Well. Now there is a post by a polytheist, about polytheism tagged “Polytheism”

(Some) Asatru U.S style


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).

Eplagarðr Kindred. Some Heathens dress in Norse garb at special occations, others dont (and sometimes its a matter of practicality rather than choice)

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.

Swedish Heathens performing Disa Blot at a boulder.

Dont believe me? Ask a viking. They loved to mix their culture with others.