This blog is part of the Scáth na Feannóige/Shadow of the Hooded Crow project exploring fénnidecht as a practice to follow the War Goddessses, Badb, Macha and the Morrígan whose name is Anann. This is a less formal place for me to discuss various issues of interest to someone on a modern version of the Outlaw warrior path such as physical training, history, Old Irish literature, pop culture inspirations, werewolves, ecstatic trance (okay, I find that one tough to write about but I may try), gender issues the wilderness....

Monday, October 3, 2016

Saving Ritual Dog Gleann! and some stuff on future workshops

 In my last post I asked for help getting Gleann's high calcium issue diagnosed. We got the diagnosis and it is primary hyperparathyroidism caused by a nodule in one of his parathyroid glands. So now we need to get the surgery as soon as we can! So we have another fundraiser to get his surgery. It was supposed to end this past weekend, we had hoped to be scheduling the surgery yesterday, aiming for the 14th.  But we are still far short of the $3,500 we need. 

Just before heading out for Samhuinn 2015
Gleann is by far our Chief Ritual Dog. I have written about canines in ritual  and all our dogs have participated with us. The Greyhounds have been happy to do so, there is food after all, dear little Sachairi I think found it kind of odd as he came to live with us when hew as set in his ways from a probably more Zen background than our wild Heathen ways and he would often lie a little way from us ...until the shortbread started being distributed.  But Gleann loves ritual!

He was just weeks old when he came to live with us, all teeth and growls and unruliness, and a few weeks later we did our Lùnasdal/Là Fhéill Mhacha.  Almost as soon as we got there Gleann started running as fast as his little legs could take him deiseal around the fire pit.  We would get him to stop, but as soon as let go he'd just start running again. Through the whole ritual. With a break for shortbread.

By Samhuinn that year he was a bit calmer, and he began to figure out his role. We go up to the site, he patrols the area for any problems. He then hangs nearby, and keeps a look out around. When we make our treaty offerings to those we do not worship, he goes out near the edge of the land with me (he did at first venture to the neighbors but we convinced him that was too much and he no longer does. When the ritual is done and the other dogs and stuff has been packed up and mostly taken home, he and I usually sit alone to vigil with the fire to be sure it is safely out.  He had always done this lying right against my back, but as we lost more of the pack and they are buried there he now divides his time lying by their graves and at my back. 

I have written a lot about the importance of canines on my path; the history of dogs in Celtic, especially Gaelic, cultures and a growing body of work on fénnidecht and the connection between warriors and canines. This is also my life.  This is my pack. Those who have left their bodies are still in my life.

But I am not ready for Gleann to leave his and he shows no sign of being ready either.  With this surgery he will not develop the kidney damage that awaits him without it.  He can remain as bouncy as he is now for a few more years.....and many rituals.  He is supposed to have surgery later this month. If all goes well he should be able to happily resume his ritual duties by Samhuinn (which is about mid November for us).

And so, we fundraise and I'm auctioning off some Sarah Connor/Linda Hamilton items with the help of another fan. And we eBay and we apply to funds and we have maxed out CareCredit and we are trying to figure out how to put a business together with no real funds to do so and I have my fitness business on permanent hold due to what it would cost to get insurance again and to get my CEUs in time (which will mean it will cost much more to start all over again if I don't manage after a very short period after my certification is up).

And the fénnidecht related workshops planned for this winter are on hold mostly due to my absolute lack of concentration..  The syllabi are only partially finished and I have done none of the more daunting work of figuring out how to present online, given that I live in a geographically isolated area and those interested are so spread out.

However, I intend to have these started by this time next year and therefore am offering vouchers for cost off of future workshops on the fundraiser

These workshops are, after all, directly related to the sort of connections that my relationship with Gleann and my other dogs represent.  I have one that is very basic for those just starting out and that might be of interest to those not on the Outlaw warrior path to help understand where it can fit in modern Gaelic Reconstructionist Paganism and maybe open their own traditions to those on this one. I have varying degrees of exploration for those on the path, including a deeper look at being wolf. I also have a broader look at animals in the cultures that goes beyond the usual symbolic focus most resort to into where practicality, actually living and relying on these animals, led to the symbolism and how it can lead back to real relationships with living animals. And a fitness one (provided I am able to renew my certification in time).

So if you are interested in these worshops, please consider making a donation and taking a voucher!  And if you are not but just want to see a beautiful dog have a few more happy years, please just donate. And there are some pieces of jewelry and a bag for perks...and more things may be added.

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Tuesday, July 26, 2016

Trying to heal the pack

Crossposted in Dùn Sgàthan blog

So, I've not been blogging. I've not been writing much, although four days before deadline I decided to whip something together for Air n-Aithesc coming out next week. I've not done a lot of the things I hoped to do this summer, including writing and getting my business put back together. Mostly I have hung out with my dogs, either hiding from the heat inside or wandering around or running outside.Sure, I could write while I hide from the burning daystar, but what I'm also not doing is sleeping so concentration isn't there. It's been a tough year so far.

Last February we lost our 15 year-old boy Sachairi. We had a good two year stretch, after losing our hounds Cù and Òrlaith close together.  Sach had liver failure, we tried to stem it with meds but we were told there wasn't anything else we could do. As he lost interest in life, we let him go. Free of his body, he visits often but can also visit his beloved first human who now lives on an island where dogs cannot be brought in.  No body, no laws.  But it was a rough loss, even if we had adopted him as a senior knowing he would never be with us very long. He made himself very central to our lives, making sure we all were doing what was supposed to be done. He was the dog that when you were upset he'd come over and pat your shoulder and then go get a toy to shove at you to make you feel better. When I needed that this time, well.....

Just a few weeks later - with all of us, pup, human and, yes, the cat still devastated- we took our remaining dogs, Gleann and Gráinne for their yearly shots and checkups. The vet suggested a "wellness" blood work for Gleann as he was about to turn 12. And one for Gráinne as she had displayed symptoms months earlier that indicated a possible autoimmune issue.  And...

Me with Gleann and Gráinne heading to vet
Gleann has hypercalcemia, high blood calcium of unknown origin, possibly cancer somewhere, but even if not can cause kidney failure.  Gráinne has leukemia. Which seemed scarier at first, but really is less of an issue right now, as it is chronic lymphocytic leukemia and currently asymptomatic.   The regular vet put her right on Prednisone, which the oncologist (much to the regular vet's chagrin) had us wean her right off....for some reason our regular vet is insisting she was symptomatic when we brought her in although that had been months before...if she has no symptoms she should not be under treatment for levels she has. We'll be monitoring her lymphocyte levels monthly and watching her for symptoms.

With Gleann, the oncologist (we should have been referred to an intern, although it probably is cancer) also noted he has a neurological disorder (then the regular vet later taking blood and lymph node samples for test the oncologist ordered, as the regular vet was cheaper and closer for them, also insisted he did not have said eye symptom of it,while then admitting that his head muscles are atrophied from the same disorder.  At this, point we have no idea what is causing either of these conditions or how they may relate.

So, those tests were inconclusive, at least according to the regular vet. We need to do ultrasounds and x-rays the regular vet can't do at the referral vet and to get a consultation from someone there for both sets of tests.  We're broke. Especially after the vet bills for Sach and the horse ones added up last year (and we need to get a vet here for the horses soon too).  So we have been fundraising at the page hopefully linked at this widget. I am hoping readers might be willing to help as they can (lots of small donations do add up) and will share this around. If my work has had meaning to you, please consider that this is work and I do not get regular pay for it, so now might be a good time to compensate (an important factor in Gaelic culture, after all) a bit.  We need to get answers, we need to treat the cause of theses issues as we can. Chances are, with the possible causes, it is treatable...if we can figure it out in time, but time may be running out fast.

I am hoping that we can get these answers and get Gleann treated. I am hoping to be able to refocus on my writing and get back to taking fitness clients as well as get out to teach some workshops again.  (I will likely give a discount to anyone who donates should they wish to do a future workshop or hire me as a trainer...and I am looking at long-distance options).  Right now, I'm spending as much time as I can with my pups.  Looking forward to our next ritual, as Gleann is our star ritual dog, having participated since he was a couple of months old and absolutely loving it.

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Me with Gráinne, Gleann and Sach just before going out to the hill las Samhuinn

Tuesday, April 5, 2016

Excerpt from "The War Goddess's Bitch"

This is from my article in Air n-Aithesc Vol III, Issue 1 currently available in hard-copy or e-copy from this link.  Unlike previous excerpts, this in not the beginning of it, as I began with a dream sequence that would be too long for a lead in and I don't want to post only part of.  The article is a continuation of my exploration of the fénnidecht wolf-warrior path, specifically how I follow it as a devotion to the Morrígan and some material on female werewolves, weredogs and dog-heads.

The War Goddess's Bitch

Wolf-warrior cults are usually attributed to male Gods. The Vedic Indra and Rudra, the Germanic Odin and the Greek Apollo Lykeios have all been associated with wolfish warrior bands.[i]  Kershaw states that there are no known Celtic Gods associated with warbands, other than seeing a similarity between Finn and the Fíanna and Rudhra and the Maruts.[ii] Kershaw also mentions McCone’s pairing of Ódinn/Týr and Lug/Núada as teuta/koryos (civilization/warband or wild) God pairings.[iii]  Lug is certainly a candidate for such a warrior cults: His relationship to both Cú Chulainn and Finn, adds to this possibility.[iv] While I would not argue against Lug, Finn (as a God, although I tend to focus on his nature as a semi-divine hero) or other Gods as having had such cults, I believe that it is as likely that the Goddesses who fall under the title the Morrígan were also likely to have been the Divine leaders of such cults.
The Morrígan’s interest in Cú Chulainn, the Hound of the Smith, is evident throughout the TBC and related Ulster tales. Some see their relationship as confrontational, often confusing. Epstein has speculated that She may indeed be his patron Deity.[v]  Epstein noted that the seemingly adversarial nature of Her relationship with Cú Chulainn can be seen as an effort to strengthen his glory, as I have also explored.[vi] Epstein specifically brought up the similarities between his canine nature, which goes far deeper than just a name, and the Norse ulfheðnar (“wolf coats”) and berserkr (“bear coats”) who followed Odin. She speculated that this might hint at an ecstatic cult dedicated to an Morrígan.[vii]
This ecstatic, shape-shifting nature suggests such a cult as well as the obvious canine connection.  Cú Chulainn’s name connects him with canines: he is the Hound, actually acting as Culainn’s guard dog as a boy, to replace the dog he killed.[viii]  Yet his form of shape-shifting, his ríastrad (warp spasm), is not decidedly canine. By killing the guard dog and then assuming the dog’s role, Cú Chulainn was transformed completely into a hound not only for his time of service to the Smith but for the rest of his life.[ix] He was always a hound. He was just wilder, more dangerous, rabid, when he transformed and he described himself as having canine fury in Tochmarc Emire.[x] His identity as the Hound was so significant that when St. Patrick conjured Cù Chulainn’s specter in order to convert Lóegaire, the king of Ireland, the specter’s canine nature convinced the king that the specter was truly Cú Chulainn.[xi] 
Cú Chulainn’s story gives no indication of him as part of a warband. This lack is likely related to animosity between the church and such warriors they called díberga (marauders, brigands).[xii]  It is notable that the ecstatic transformation and the connection to a Deity were revealed at all.  When the stories of warbands were finally set down, the Fíanna seem quite divorced from the earlier, negative, accounts of the díberga, that displayed little association with either shape-shifting or Deity.[xiii]  The association with hounds is strong in the stories around Finn Mac Cumhail. There are many members of the Fíanna with canine names. However, the fénnidi’s own canine nature is only hinted at vaguely.  Finn did have the hood of Crothrainne, which allowed him to turn to hound or stag, yet there is little evidence of him using it.[xiv] In one alternative tale of the birth of Bran, Finn was his father by a woman enchanted into the form of a bitch.  One might choose to speculate that he used the hood at that time.[xv] 
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[i] Kris Kershaw, The One-eyed God: Odin and the (Indo-) Germanic Männerbünde, Journal of Indo-European Studies, Monograph No. 36., Washington D.C.: Institute for the Study of Man Inc., 2000, such Gods and Their cults are the subject of the entire study, however particular interest might rest in ch. 9 “Odin Analogues” pg. 182-200; Dorcas Brown and David Anthony, “Midwinter Dog Sacrifices at LBA Krasnosamarskoe, Russia And Traces of Initiations for Männerbünde” Paper presented, Conference: Tracing the Indo-European: Origin and migrations. Roots of Europe Research Center, University of Copenhagen, Denmark Dec 11–13, 2012.
[ii] Kershaw, The One-eyed God, pg. 186.
[iii] Kershaw, The One-eyed God, pg. 195.
[iv] C. Lee Vermeers discussed his relationship with Lú Ardáinmór as a lycanthropic God in a blog post and has also talked about Apollo as a Wind-Wolf God,
[v] Epstein, “War Goddesses,” Ch. 2.
[vi] Epstein, “War Goddesses,” Ch. 2; Lambert, “Musings on the Irish War Goddesses;” also further explored in my blog post “The Morrígan and Cú Chulainn part 1: On Saying ‘No.’”
[vii] Epstein, “War Goddesses…,” Ch. 3.
[viii] TBC Rec 1 pg.  17-19,140-142; TBC:BOL pg. 23-25, 160-163.
[ix] McCone, “Aided Cheltchair Maic Uthechair: Hounds, Heroes and Hospitallers in Early Irish Myth and Story.” Ériu 35, 1984 pg. 8-11, I discuss this act as being linked to wolf-warrior initiations in “Going Into Wolf-shape.”
[x] Bernhardt-House, Werewolves, Magical Hounds, and Dog-headed Men, pg. 174, 343.
[xi] Joseph Falaky Nagy, Conversing with Angels and Ancient: Literary Myths of Medieval Ireland, Ithaca: Cornell University Press, 1997, pg. 274.
[xii] Kim McCone, “Werewolves, Cyclopes, Díberga and Fíanna: Juvenile Delinquency in Early Ireland” Cambridge Medieval Celtic Studies, issue 12, 1986, pg. 3-4; Sharpe, “Hiberno-Latin Laicus, Irish Láech and the Devil's Men,” Ériu  30, 1979, pg. 80-87.
[xiii] Kim McCone, “Werewolves, Cyclopes, …”, pg. 3-4; I discuss other links between the díberga and the Fíanna and canine nature further in “Going Into Wolf-shape” as well.
[xiv]Kuno Meyer, ed. and trans., “The Finn episode from Gilla in Chomded húa Cormaic's poem "A Rí richid, réidig dam" Fianaigecht, 1910, Hodges, Figgis & Co., Dublin, Ireland, pg. 51.
[xv] As we’ll discuss shortly, Bran and Sceolang are more commonly said to be the children of Finn’s aunt, however, this tale is noted by Bernhardt-House, Werewolves, Magical Hounds, and Dog-headed Men, pg. 196.

Copyright © 2016 Saigh Kym Lambert
Wolf Copyright © 2002 Aaron Miller, based on Newbigging Leslie stone

Tuesday, March 1, 2016

A Gun for the Morrígan: Offerings and Devotion

 When I first saw this topic, when I saw a link to Asa West's Giving Bullets to the Morrigan, I thought, "Cool! Someone else doing it!"  "It" being a long held plan, which hasn't happened yet for, uh, reasons, to create a "sacred shooting range."  As soon as the guy and I decide on a location and get fill to the spot and create a berm we are going to have a shooting range on our property and there will be a shrine to the Morrígan over looking it.   I already dedicate my training to her, but this would be a formal spot to do so, much like my gym is a temple for that part of the training (and sometimes for trigger control practice with a laser "bullet" when I can't get out for live fire....which I could more if I had a place on the property).
I'm sure there are other pics of me at this training,
 I need to try to access them sometime.

But that's not what it's about but rather about giving bullets as offerings. So my first thought on that was, "huh, that would be a rather pathetic offering."  You know, just a random bullet.  There's not a lot that stands out between two bullets of the same make. Sure, I can see if I were to use my gun in defense of myself or another without firing a shot that the bullet in my chamber at the time might be a worthy offering.  But I wouldn't give just any old bullet.

Of course, what this actually became about, the reason it was brought up, was whether it was okay for other people to do this. And it brought with it a lot of the standard anti- vs. pro-gun arguments, with some Pagan twists. The sort of things that make most leftist gun-owners, like myself, look at both sides and double face-palm as you watch each side feed the other.  This time with the added oddity of some claim that guns are just made for killing people but swords are not....except that that really is all swords were ever made for.  They do things like this and also this. But it is not uncommon to romanticize the violence of the past while vilifying the violence of the present, I am sure that as the Bronze Age gave way to the Iron Age there were those who spoke of the nobility of the bronze blade over the evils of the steel.  Even the guns of the past get this romantic treatment, as people wax nostalgic for the six-shooter of the Old West while expressing horror at a semi-automatic pistol.

 I could get into the whole primary focus on why anti-gun Pagans seem to be upset over bullets as offerings, which is a pet peeve of mine. That is "the Morrígan should not be reduced to a War Goddess, She is more than that" claim which always translates to "I want the Morrígan to not be a War Goddess at all, because I want Her to be what I want Her to be."  Here's the thing, to say that it reduces Her to be called, as she was in the text, a Goddess of Battle (bandee in catæ the Tochmarc Emire), is a bias based on you not understanding all that there was to such a Goddess in the context of early Irish culture. This is also true if you insist that her link with "battle" is about "internal conflict" or "fighting inner demons," which may be your UPG (Unsubstantiated Personal Gnosis), and that's fine, but does not define Her as She was known in the early Irish culture (or for many of us who certainly do not share that UPG). In fact, my own findings and UPG is far more about waking up those "inner demons" and letting them take over and shift you (this is exactly what my work is all about...see especially Wolf-shapes and Chase). ( Or to claim that Her link to sovereignty, which West brings up, is about the modern concept of individual autonomy, rather than actual about kingship (open only to one who had proven themselves a warrior) of a territory (likely won and kept by war). Again, it may well be valid UPG, but don't claim it's anything else. But I already wrote a whole article detailing how all those "other things" come back to Her being a War Goddess, because they all relate to warfare as the culture knew it.

Okay, back to bullets as offerings. It never, ever occurred to me to give bullets in the way that apparently is being discussed here.  In part is the sheer, well, regularity and number of them with which to choose if you were just doing a random "bullet offering." Certainly they are not cheap these days, however there's a volume of them one might go through which creates the expense. One, individual bullet is simply not that individual. Again, I could see offering one that stands out....the one in the chamber you didn't have to fire to save yourself or another, perhaps one left over from a big win if you're a competitive shooter or one left over because your first shot was the clean kill you had hoped for when hunting for food. There may be many reasons a particular bullet does warrant it for the person involved. Maybe once we start reloading, I'll start thinking of them as more individual than I do now and it will be something I feel drawn to do.  But, of course, ymmv and I'm not going to say it's wrong if someone else does feel that a random bullet from a brick is a worthy offering.  I would be more likely to offer a really nicely clustered paper target. ~;p  (I need to invest in some paper targets when I finally have a range....)

Of course, there is my personal semantics around offerings. For me an offering is only something broken or totally destroyed and hidden from this world, so that it is taken into the Otherworld. At least in the end. Some offerings sit on my shrine for a period of time, but in the end they are destroyed in some way in this world. Usually by fire....please, tell me I do not need to explain not to do this with live rounds.

An item that sits on my shrine (or altar if you prefer) is not an offering, unless it is to be so destroyed eventually. Instead I would call them dedicated or devotional objects. A slight difference between the two although in a way both are things that you might say I share possession of with the Being the shrine is for.

Devotional objects are those which are, indeed, only to stay on the shrine as symbolic of devotion, such as statues and, well, I actually have a lot of things that I felt drawn to maintain on the shrines.  Some are used in ritual at times, such as candle holders or a stone "well" which might hold water. Some targets might end up being both, now that I am thinking of it...some sent and destroyed, some hung by a shrine (and one or two maybe by the door way).  Images and symbols are among these things, which includes a Sarah Connor figure...holding a gun with the other slung across her represent the modern female warrior or, even, a modern image of the War Goddess). These things are mostly Theirs, but I do get to look at them unlike full offerings.

Dedicated objects are items which I might use personally, even "mundanely" but which I associate with my worship and which are blessed.  I keep some of my jewelry on my personal shrine to the Morrígan when I am not wearing it, but I wear it anytime I might go out. These things are more mine.

I could see, should the Revenant Cataclysm hit, putting bricks of bullets on the shrines to ask for blessings on a regular basis...whether they are for killing revenants or hunting for food or both.  So, on the shrine, but not an offering exactly (heads, meat, depending would be more appropriate). 

Some things, including weapons may be seen as somewhat in between these items. I may not use my swords on a regular basis (practice, when I do it, is with single-sticks...I fear this has been a neglected art of late).  My guns, however, do not reside on my shrines, although they are formally blessed and if I have my gun when I go into the gym and remove it (usually when stretching after a run it sits between the figure of the Morrígan and the Sarah Connor figure, because it is dedicated to them (and it's a safe location while I'm there).  Even my weights and and other fitness equipment, as all my training is a dedicated act and I see my gym as a temple of worship.might be seen as dedicated devotional objects, although not formally blessed (hmmmm).

Which brings me back to my first thought on this subject.  If training is a dedicated act, then that does include my firearms training so, I suppose it can be seen as giving bullets to Her. This is true where ever I might practice, however, I do want a range here on our property and a shrine overlooking it. Where it will go is still being negotiated and we need to budget in the fill for the berm which we need no matter where, due the layout of our land, which also requires it being somewhere we can get a truck to.  Perhaps this summer it will happen.

Training is always the basis of my offering, for to be the best I can be is my service to Her. It is also a gift, for being able to train is often a struggle for me due to health issues.  So reciprocation, She helps me to be able to train, I train to thank Her for that. Whether this is staying fit or being able to hit a target and respond properly to danger.

I may never really feel drawn to giving a bullet. It just doesn't sit right unless something does happen to make a particular one that important to me. But since this has been brought up, it has occurred to me that I do need to make a weapons offering in the way done since the Bronze Age.

Someday, I shall properly offer a gun to the Morrígan. It will be a fine gun, expensive, far more than would even be possible for me to acquire now. It will be utterly "killed" in this world to send it to the Otherworld and sunk deeply in a marsh. This here is my promise to Her for this, in hopes that She also might help me be able to be in a position to do so...for if I am, it will be right that I reciprocate. 

Wednesday, November 11, 2015

Return of Warriors for the Horse Goddess

I had pulled Warriors for the Horse Goddess from the website several months ago to expand and submit to Air n-Aithesc where it was published in Vol. 2 Issue 2, Lughnasadh/Samhain 2015.  The contract with AnA before rights return is for 3 months, however, I usually would wait for at least 6 months as I do feel it makes more sense to wait until the next issue is out.  However, for this article I am making an exception and I have returned it, updated and in PDF form to the website.

Warriors for the Horse Goddess

 The reason I made the exception is, of course, because this issue, stopping horse slaughter and abuse, is so very important to me and I feel a need to share this as widely as possible.  It is a large part of what I feel called to do for Macha as well as taking care of those of Her children She has brought into our care. 

And in light of that, I have been doing some serious thinking about some things and in a year or so there may be some news.  Although no promises on that, still trying to work out what is going on here. 

Meanwhile, we at Dùn Sgàthan are getting ready for winter and to celebrate Samhuinn.  We're moving the Mini horses into the same shed as the mares, with their own little barn, so that by spring they can hang out with Misty in their paddock as she as now also too insulin resistant to be out and about regularly...summer shall see us expanding that paddock a bit. It's been a somewhat stressful summer/fall with the herd; our older mare Misty gave us a scare late spring/early summer and then as she improved Iceman, one of our Mini geldings, took his turn to scare us...especially as he and Cimmeron are so bonded it meant if a hard choice was made it might have had to be made for two. Such choices are part of having these amazing creatures in our care. But everyone has turned around *knockwood* although winter is a stressful time of year, especially with the winters we now have here.  Having everyone finally together, giving a chance for more bonding will also make things easier. And our goat is happy, she has lived with the boys but dotes on the mares as well, so she seems pleased as punch to have them all together.

Wednesday, August 19, 2015

Moving things around and more re-self-publishing
Some, maybe, have noticed that I have moved the website to  the old folder will forward you there from old links.

At the same time, I have also created a page to house links (this link goes to said page) to PDFs of articles originally published in Air n-Aithesc (this link goes to the magazines page)   

At this time the page has "'By Force in the Battlefield': Finding the Irish Female Hero" and "Going into Wolf-Shape" up. Will get the other two I have ownership of up in the near future.

Saturday, July 25, 2015

(Re) (Self) Publication Announcements

 Summer has been busy, mostly not with writing.  Mostly with horses.  (although both photos are old...guess not much photography is happening this summer either).  Also with allergies.... ~:p   And some editing has been happening.

Actually my article in the next Air n-Aithesc is an edited piece, some chunks very rewritten, actually.  I'll be posting when the issue is out very soon!

Meanwhile, as it's been over a year since “By Blood, Bone and  Blade: A Tribute to the Morrígan (Nicole Bonivusto, ed, Asheville, NC: Bibliotheca Alexandrina, 2014) came out, I decided it was now time for my essay in it, "Musings on the Irish War Goddesses" to "come home."

I started "Musings" as a short piece for the web.  But, of course, "short" wasn't possible. So it was going to be a long piece for the web, possibly as a PDF.  Then as I was finishing it up, the call for submissions for BBB&B showed up....and I figured I should submit it. Which I did.....and eventually the anthology came  out.

I have now replaced the actual shorter piece I later made for the page (which I had started to house this essay) with an intro to link the PDF of

Musings on the Irish War Goddesses

There are a few minor changes, mostly, mostly shamelessly noting other articles I have further explored some things I mention in it....and the CC related posts I have made here. 

 I have also put up some reworkings of my Sarah Connor Charm School fitness pots on the site as well...they are only linked through the training page at this point and I hope to rework them further soon.  But you can find them here if you are interested.

Monday, March 16, 2015

Women Kick Ass at the Artemis Film Festival!

If you've been reading awhile you know that along with exploring the Gaelic warrior path, I just love female action movies...what ones there are.... and they exist ...and are unappreciated in the mainstream. So I couldn't help but get seriously excited when I heard of the Artemis Women in Action Film Festival happening in Los Angeles April 24-26, 2015! 

They have been fundraising to make this happen at and now have the funds for a single screen so it is a go!  They are trying to raise enough for at least a second screen and maybe a third!  Please, if you can, help out, if not snag that link and share it around!  The fundraiser ends on March 19!

 ETA: And there will be a Twitter Party on March 19 from 7pm - 8pm PST! this is important!  If we're going to get more movies with women action leads, we need to support and celebrate the effort and show that we are an audience to be reckoned with! And it's vital that we have more of these movies out there, because it's not that we just want them, its that we need them!  At any age and we especially need this to grow so young women and girls can see women as equal, in all ways! We need this festival to thrive!

There will be competitions for films and screenplays and women of action films will be honored!

This includes Linda Hamilton receiving the Artemis Action Icon Award! Well, who else would it be?  Because for so many of us, even after more than two decades she just really is The Icon!

Actress, stunt woman, author Angela Meryl will be receiving the Artemis Stunt Unsung Heroine Award and stunt  woman  and stunt coordinator Maja Aro will be receiving the Artemis Stunt Warrior Award.

You can see a message from festival founder, actress and stunt woman Melanie Wise in this video.  Please remember that the Women Kick Ass fundraiser has been extended to March 19 and therefore you still have three days to join in and make this event really take off!

The Women Kick Ass Project from Artemis on Vimeo.

Of course, if you can help out and actually go to it ....well, if I could I would! So do it!

(cross-posted on The Sarah Connor Charm School Blog)

Saturday, February 7, 2015

Excerpt from "Chase to Nowhere: Thoughts on Fénnidecht Rites of Passage"

  This article is now on the website at this link

As I had mentioned, I thought I'd actually post this excerpt with the issue freshly released. This is from the newest issue of Air n-Aithesc vol. II issue 1, which can be purchased in either hard copy or digital here.

Chase to Nowhere: Thoughts on Fénnidecht Rites of Passage tales of Finn Mac Cumhail’s Fíanna capture the imaginations of many following Gaelic ways, but only a few have really explored the possible realities behind them.  Many approaching the cultural material dismiss the tales as purely fictional or as retellings of stories of Gods made human for Christian audiences.  While Finn may have been originally a God of the   A few in the Pagan community have claimed these bands comparable to modern special forces while claiming the “tribal warriors” would have been “regular army.”[i] Perhaps this is due to how extreme some seem to feel the initiatory testing, which is below, to be. However, if we were to make a modern analogy, it would be far more accurate to compare the Fíanna with the Boy Scouts; violent Boy Scout troops which not every boy survived to become “tribal díberga,” which is usually translated as “brigands,” we are speaking of very violent Boy Scouts, often with vows of vengeance to carry out. [ii]  The modern Irish “díbheirg” means “wrath” or “vengeance,” which points to the importance of this aspect.[iii]
warriors.” That in other texts as well as legal tracts such warriors were also known as “
war bands, it is clear such warriors also existed.
 As I discussed in “Going into Wolf-Shape,” such adolescent bands were found throughout Indo-European cultures and, likely, far earlier. [iv]  “Everyone is a fénnid until he takes up husbandry,” Cormac Mac Airt noted to his son, although it is clear that “everyone” really meant males, mostly noble, like themselves.[v]  Boys would go from fosterage to wilderness at 14, then those who received their inheritances would rejoin society about the age of 20.[vi]   It might be noted that this is the age period that modern neurobiology has recently shown is a time of extreme erratic risk taking, especially for boys. [vii] As one might expect when sending high impulse risk takers off to fight one another in the wilderness, not all of them survived, but there may well not have been sufficient inheritance for all. Some may have had to or even chosen to remain in the wilderness, just as we see Finn and others do in the literature. McCone has noted that early on some continental bands would move on from their overpopulated homelands to found new settlements.[viii]  Where and when this wasn’t possible, it seems some remained in the wilderness until they were likely killed in fighting or managed to die of old age.[ix]
We can only speculate whether any may have chosen to remain in what seems a Pagan lifestyle well into the Christian era, [x] out of preference. While I hope some of what I share may help develop training and path work for teenagers, my own interest is with the more chronic Outlaws, which are clearly the “norm” in heroes of the Fenian literature and likely also existed in reality.[xi]  I believe that these Outlaw bands have much to offer for those of us who realize we cannot replicate early society itself; or who may realize that we fit better in the wilderness than we ever would have in early Christian or even pre-Christian, what little we know of it, society. 
The question becomes how we move into this liminal state.
Read the rest (now on the website)

[i] Such a conversation took place in a Facebook group I run, Clann na Morrígna, but I have heard or read it in many conversations over the past couple of decades.
[ii] Richard Sharpe, “Hiberno-Latin Laicus, Irish Láech and the Devil's Men,” Ériu  30, 1979; Kim McCone, “Werewolves, Cyclopes, Díberga and Fíanna: Juvenile Delinquency in Early Ireland” Cambridge Medieval Celtic Studies, issue 12, 1986; one example is Whitley Stokes, ed. and trans., "The Destructionof Da Derga's Hostel" (Togail Bruidne Da Derga), Revue Celtique. volume 22, (1901) pg. 7, 29-30; legal tracts are also noted in D. A. Binchy, “Bretha Crólige,” Ériu 12, 1938, pg. 41, Fergus Kelly. A Guide to Early Irish Law, Dublin: Dublin Institute for Advanced Studies (School of Celtic Studies), 2001, pg. 10, 60
[iii] Dónall P. Ò Baoill, ed., Foclóir Póca , Dublin: An Gúm, 1992, pg 338; My thanks to C. Lee Vermeers for noting this in the review of this essay for Air n-Aithesc.
[iv] Saigh Kym Lambert “Going into Wolf-Shape,” Air n-Aithesc Volume 1 Issue 1 Imbolc 2014, pg. 29-50
[v] “fénnid cách co trebad” Kuno Meyer, The Instructions of Cormac mac Airt, RIA Todd Lecture 15, Dublin 1909, pg 46, 31-10, C.  Lee Vermeers, Teagasca: The Instructions of Cormac Mac Airt, Faoladh Books, 2014, including footnote 346, pg. 77-78
[vi] McCone, “Werewolves, Cyclopes…,” pg. 11-19; the specific age is noted by McCone, “The Celtic and Indo-European origins of the fían,” Sharon J. Arbuthnot and Geraldine Parsons, eds., The Gaelic Finn Tradition, Dublin: Four Courts Press, 2012, pg. 17-18; Joseph Falaky Nagy. The Wisdom of the Outlaw: The Boyhood Deeds of Finn in Gaelic Narrative Tradition, Berkeley: University of California Press, 1985, pg 20-21
[vii] B.J. Casey, B.E Kosofsky, PG. Bhide, eds., Teenage Brains: Think Different?, Switzerland: Kargar Publishers, 2014 (I admit to only reading portions and that it is quite over my head, but for those who are working with teens, I believe it may be a very important study)
[viii] McCone, “The Celtic and Indo-European origins of the fían,” pg. 23-27
[ix] McCone, “Werewolves, Cyclopes…,” pg. 11; McCone, “The Celtic and Indo-European origins of the fían,” pg. 17-18
[x] McCone, “Werewolves,….” pg. 2-3; Sharpe , “Hiberno-Latin Laicus, Irish Láech and the Devil's Men,” pg.83-92, Katharine Sims, “Gaelic Warfare in the Middle Ages,” in Thomas Bartlett and Keith Jeffery eds., A Military History of Ireland,  New York:  Cambridge University Press, 1996, pg. 100-101
Joseph Falaky Nagy, “Fenian Heroes and Their Rites of Passage,” Béaloideas Iml. 54/55, 1986/1987, pg. 167-168; McCone, The Celtic and Indo-European origins of the fían,” pg. 17.

 Copyright © 2015 Saigh Kym Lambert