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, March 25, 2013

[I] cast [my] lot with the Fianna: to have rivers, wastes and wilds, and woods, and precipices, and estuaries

The title comes from a passage in Standish Hayes O'Grady's translation of The Colloquy of the Ancients, "Verily the younger son elected to cast in his lot with the Fianna: to have rivers, wastes and wilds, and woods, and precipices, and estuaries." (it is on pg. 69, The Irish "Rue do roga in mac ba só . beith ré Féind, ní himargó, foithri, fássaigi, feda . aibhne is alia is indbera." can be found Whitley Stokes ed., Acallamh na Senórach I,  Irische Texte vol 4, part 1, 1900  pg. 71)

The passage tells of brothers dividing Ireland, the elder's share were the houses, domestic herds, riches and civilized men. After the elder's murder, the younger avenged him and took all of Ireland back, giving the leadership of the Fianna to Morna, eventually to pass to Finn MacCumhail, of course. It's a phrase that struck a cord for me, the indication is that the younger son preferred the wilderness, for he chose it, and that this was seen as an equable division. For the wilderness always seems preferable to me and I have come to see it as the best place to cast my own lot, while so many have turned their backs on it.

I have lived in urban areas, but at one point even then I identified as the Outlaw, one of the wilderness, acting as an Outsider in a couple of Druid groves to which I never actually belonged. One became a very formal role. However, when this arrangement ceased to be, mostly due to my acting on behalf of the members as I should and becoming scapegoated by them (which too may be fitting for for that role), I made the mistake of trying to go Inside. As many others do, I became interested in trying to create some sort of community, broadly based with many roles. A focus on culture. It burned me out. It wasn't my place.

It seems that for most Gaelic Polytheists there is a strong focus on the civilized culture of the Gaels and finding ways to recreate it or even who claim that they live in some form of Gaelic community (I'm referring to those who are here in the US). Some are very focused on recreating what they see as Pre-Christian society, although most of our information is actually well into the Christian period. They are trying to reconstruct the concept of the túath, often complete with the class system. Others look to the later and modern Gàidhealtachd/Gaeltacht. In both cases there is often a lot of, rather necessary, adaptations which I found I am not comfortable with.

I don't live in the Gàidhealtachd, I do not live anywhere where it once existed; I simply live where some from those lands, with those languages, immigrated. And gave up their language and culture to assimilate because that was the option they saw best at the time.  I can't pretend that I am truly part of a living culture nor can I create a childhood of "Gaelic traditions" despite having both Scottish and Irish ancestry (along with French). There is a generation between myself and my last Gàidhlig speaking ancestor, two generations between myself and my last Gaeilge speaking one. Like my father who was Québécois they saw assimilation into "America culture" very important for survival and the survival of their children, especially in light of the discrimination that they experienced first hand.  I might see this as sadly short-sighted, but I can't pretend it wasn't what happened.

 This is not to dismiss the importance of the cultures, then or now. We must learn about them to understand them. We must support the living cultures so that they can grow and continue, including keeping the languages going. But this is different than claiming we are living in them, unless we are actually living in the Gàidhealtachd, something which is not an option for most of us.

But would I fit in these cultures if I were born to them? Outside of what we must now accept are Victorian fantasies of multitudes of women warriors fighting as equal to the men, um, not so much.  I've already noted that accounts of female warriors in the literature are predominantly Outlaws, aside from Medb and her sisters and Macha Mongruadh, who were instead Queens. Not common, everyday, in the community soldiers.

The more I read and reread the writings of McCone, Nagy and Sharp as well as sections of the literture, the more I am convinced that these warbands constituted more than just a way-station for young men between fosterage and gaining inheritance and adult status.The the Fianna/díberga were fully a counterculture, albeit one of the wild, to the more civilized culture that they protected. And a very Pagan one possibly well into the Christian period. I believe we must try to understand this wild culture too, as much as the civilized one we know more of. We might never be able to know enough about it, but this is the situation we have with all Pagan Gaelic culture...we have no direct information from those living it, our "myths" are not actually myths but Christian literature. This, as I keep noting, why we "Reconstruct," because we do have to.

This also brings to mind the popular debate about whether Gaelic Paganism is a nature religion or not. Many other cultural Reconstructionists are much clearer that they are not, as some are very urban religions often in conflict with nature. There does seem to be some of that in the more Gaelic ways which are more mainstream and focused on the culture. The romanticism that all of Celtic religion is based in nature, rather than a defense from nature, is, well, romantic. But the Outlaws were of nature, so I can keep that romanticism all I want. Even while actually living with it, understanding why there is often a hostility to it from those who didn't and don't have the luxury of seeing it from afar while in their safe houses or apartments, eating food they picked up from a grocery they traveled paved roads to go to and really being separate from that nature they claim to love. Of course, some of us get very romantic about hardship even as we're in it....some of us cal ourselves homesteaders.

This is the land I belong to now, although my people are late comers. I don't own it, it owns me. I can't tame it, it wilds me. It feeds me, it homes me, it both protects and challenges me and I care for it as best I can. I am of the rivers, well brooks anyway, "wastes" and wilds and woods, although the closest precipices are a bit of a hike and I'm rather far from any estuaries. But lots of fresh water swamp. We share it with the deer, the coywolves, the fox, the bear, the stouts, the squirrels, the beaver and countless birds. This is my religion and if not culture then it is my community.

copyright © Saigh Kym Lambert

Saturday, March 2, 2013

But what about Her/Them?

It has been pointed out to me that in my last post about rebuilding the Cult(s) I neglected to say what we're doing for Her or Them in this. I mention what such cults might provide for members and the community, but I seem to neglect the Goddesses Themselves. I can see that it appears that way, but I I guess for me it's so much all about Them that it didn't really occur to me during the writing process to note it.

From the moment She grabbed me by the hair and said "you work for me!" it's been about Her. Two things were made very clear at the beginning 1) I was to walk the warrior path, in a serious and physical way, despite health problems and despite my convictions of pacifism. 2) I was not to continue practicing Wicca, which I had just been initiated into. I was going to find ways that She wanted me to worship Her based on learning about the actual culture.  I might not be able to learn how She was worshiped in pre-Christian or by those who continued honoring Her when many others had become Christian, but I was going to figure out ways that She appreciated more. Not because She was unable to understand other ways, as some accuse Reconstructionists of saying, but because it's what She wanted. For me to work to understand Her and Her culture. (and it's more respectful to the culture)

So, for Her, I changed my focus in college to Celtic studies, started training in a martial art, changed my fitness plans and left my coven. For Her, for Them, I have over the years given up comfort, relationships, friendships and even safety. Because They really are "like that."  They don't remove obstacles, They challenge us to show what we'll do to go through the obstacles. They may even be the ones planting those obstacles in our path. None of us are Cú Chulainn, but most of us end up being thankful when we realize that at least what we get thrown into is still a cake walk in comparison.

So, yes, I talk about what the cults do to serve those who are part of them and the greater community. Because the warrior does serve the community, for some of us that's part of the service we give the Deity we follow (but, obviously, not all follow any at all), and we sometimes need the support of each other. We don't always get that, that's often one of the obstacles, but part of the idea of developing an actual cult practice would be work try to fix that. But it all comes back to serving Them. Always.

copyright © Saigh Kym Lambert