dglenn: Me in kilt and poofy shirt, facing away, playing acoustic guitar behind head (Default)
([personal profile] dglenn Sep. 24th, 2017 05:24 am)

"[...] one of humanity's tragic flaws is to take for granted the gargantuan effort needed to create and maintain even little temporary pockets of order. Again and again, people imagine that, if their local pocket of order isn't working how they want, then they should smash it to pieces, since while admittedly that might make things even worse, there's also at least 50/50 odds that they'll magically improve. In reasoning thus, people fail to appreciate just how exponentially more numerous are the paths downhill, into barbarism and chaos, than are the few paths further up. So thrashing about randomly, with no knowledge or understanding, is statistically certain to make things worse: on this point thermodynamics, common sense, and human history are all in total agreement. The implications of these musings for the present would be left as exercises for the reader." -- Scott Aaronson, 2017-01-01

[To my friends observing Tzom Gedaliah, may you have an easy fast.]

elf: Emily the Strange: Misery loves company (Misery Loves Company)
([personal profile] elf Sep. 23rd, 2017 01:28 pm)
I went looking for costume pieces. I'm aware that my chances of finding the kind of costume pieces I want are low, and it's likely to take more than a casual search to find the kind of things I want within my budget. But I wanted to at least get a sense of what's available.

One of the things I want, is a Victorian-esque high-neck long-sleeves full length dress. Doesn't need to be period-accurate at all; just needs to have roughly the right silhouette. So I went to Amazon and searched for a few things; "maxi" is the current term for long dresses, but that gets me a bunch of sleeveless evening gowns. I searched for "long sleeves," which got me a number of pajama-esque looking shirt dresses, which warned me that searching for anything with extra coverage on top was likely to mean they removed an equal amount of fabric from the bottom. And sure enough, searching for high-neck dresses gets a bunch of sheaths that stop at the garter belt line.

And this monstrosity, which I am inflicting on you, dear readers, because otherwise I will have to bear the pain of having seen it alone. I think the... shoes? leggings? tights? ... are a separate article of clothing, and apparently so is the collar. But the full ensemble is stunning.
mycroftca: me on horse (Default)
([personal profile] mycroftca Sep. 23rd, 2017 08:37 am)
Last night, we went to see Kingsman: The Golden Circle. It's a bit of fun, though I liked the first one a bit better. Clearly set up for sequels.

Today will be devoted to a bit of gardening in the front yard as was a portion of last weekend. Mostly maintenance work rather than any major additions.

And there's my last couple of weeks. Work, I just can't talk about, not that there's anything bad there. I'm still loving my job, no worries there, I'm finding that there's things that I must do that are a bit outside of my comfort zone but I'm getting them done because it's what's right and it's what has to be done.

And then there's happy 5778 for those who recognize the number system...

Posted by Karl E. H. Seigfried

The fall equinox is celebrated in many different ways by practitioners of Ásatrú and Heathenry. Those who practice modern forms of polytheistic religions rooted in Northern Europe have revived, reconstructed, and reimagined a variety of practices and rituals to mark the turning of the year from summer to autumn.

Haustblót (autumn sacrifice) is mentioned by name in the saga of the Icelandic warrior-poet Egill Skallagrímsson. The Ynglinga Saga of Snorri Sturluson tells of laws established by the god Odin, including the timing of the main annual sacrifices:

Þá skyldi blóta í móti vetri til árs, en at miðjum vetri blóta til gróðrar, hit þriðja at sumri, þat var sigrblót.

There should be sacrifice toward winter for a good year, and in the middle of winter sacrifice for a good crop, a third in summer, that was victory sacrifice.

If “toward winter” can be interpreted to mean “in the fall,” the first rite mentioned may be the Haustblót of Egill’s Saga. However, there is more documentation for the historical celebration of the main autumn ritual not on the equinox itself, but approximately a month later.

“The Harvesters” by Pieter Bruegel the Elder (1565) [public domain].

The modern Icelandic Ásatrúarfélagið (Ásatrú Fellowship) celebrates Veturnáttablót (winter nights blót) in the second half of October, when members of the organization thank the god Freyr for his autumn gifts and ask the deities for a good winter. The U.S.-based Troth also marks Winter Nights in its ritual calendar.

The Heathen holiday celebrated on the equinox is today variously known as Haustblót, Harvest Blót, Winter Finding, or another related term. As with so much of modern Heathenry, the specifics of historical practice are up for debate. Regardless of historicity, the late-September celebration can be deeply meaningful for those who include it in their ritual practice.

As in my column “Nine Heathens Speak of Spring,” which centered on celebrations of the spring equinox, I asked Heathens from a variety of locations to tell me what the autumn holiday means to them personally and how they and their community celebrate it. There is a wonderful diversity in the answers they gave.

I would like to thank all who took time out of their busy schedules to articulate their relationship to this time of the year. I hope you enjoy reading their responses as much as I did.

Lonnie Scott (Illinois, USA)

The autumn equinox rolls around again. This signals the harvest on the way. The cycle of reaping what you sow can be seen in the land all around. The leaves turn and fall. The air grows crisp and colder. In my area, gardens are yielding their final gifts. Corn and beans are about to be harvested. Pumpkin patches are opening. The smell of baked pumpkin goods fills the cool air. Winter is ahead, along with deepening cold and growing darkness.

We honor the nature spirits in group ritual. It’s a good time to show gratitude for the fruits of the earth. This year we honored the Sangamon River in Central Illinois as a specific spirit and ally. Our waterways are the very arteries of the earth, and their gifts to our lives are boundless. We use our waterways for life-giving water, fishing, and even play. It’s also our waterways that suffer terrible pollution, much of which comes from chemicals used in farming and industry. Honoring the river is a good reminder that we need to honor all our land and waterways throughout the year, recognize our own contribution to their condition, and reinforce our duty to be good stewards. I personally spend time reflecting on the rune jera in meditation during the equinox. The seasons have turned, and now I can look back on what I’ve grown in my own life.

I was prepared to say more about my spiritual practice. Then, on Sept. 20 at 11:33 am, a 14-year-old young man walked into my local high school’s cafeteria with a gun and opened fire a few feet from my daughter. Thankfully, a fast-acting teacher named Angela McQueen subdued the shooter before any fatalities happened. One student was injured. Now the hard questions arise about parenting and bullies. Have I raised my kids well enough to be safe and act fast? Have I taught them proper values to respect life and people around them? Have I convinced them to be a voice for those being bullied? Has the system somehow failed the kid who brought a gun to school? That event did not just suddenly happen. Seeds were planted and nourished through a series of unfortunate and painful events. The harvest came in the form of enraged violence in the one place he and other students are supposed to be safe.

This year, and every upcoming year, I will raise a horn to Angela McQueen for her heroic and selfless actions. I’ll continue to meditate and reflect on what I’ve contributed to my community through word and deed. I’ll honor the land, the water, and all the nature spirits with gratitude, offerings, and support to organizations working to protect them. Most importantly, I urge everyone to allow the autumn equinox to inspire reflection on what you’re experiencing and how you contributed to it becoming part of your life.

Destiny Ballard [courtesy].

Destiny Ballard (Oklahoma, USA)

The autumnal equinox is just that for our kindred. Saying that, we do not flinch at it being designated as either Mabon or Winter Finding. We clearly are not reconstructionist. We also clearly do not occupy Northern Europe, ancient or modern. We are influenced by, not dictated to, when it comes to the available lore, history, and archeological remnants of pre-Christian Northern Europe.

We live in a very rural portion of northeast Oklahoma where agricultural harvest is not symbolic and Native Americans celebrate the seasonal shifts most prominently with pow-wow. Along with our wider home community, this equinox represents to us a time of ending hard labor and travel. It is a celebration of what we have sown, how our ancestors prepared the way to be sown, and also the recognition of the life cycle. What is born must ripen and then die, or at the very least go dormant for a time.

Our celebrations over the last several years have been as guests of our regional folk community of Midwest Heathens. First with a group in Manhattan, Kansas, with a long weekend of camping, ritual, games, and communal feasting in a pasture. This year and last year, we are doing the same at an evolving gathering of many Midwestern Heathen groups at a campground also in Kansas called Gaea. There we will have our own activities planned but will also have a communal feast and workday to build gefrain – worthy reputation and trust – with the park board and its eclectic pagan community.

Haimo Grebenstein (Germany)

In our community, celebration of the fall equinox is simply called Herbstfest [fall celebration]. The fact that autumn is my favorite season makes it my most important event on the wheel of the year.

In our ritual practice as an association, we only have the four seasonal changes as commonly practiced holidays in the year, and we leave it up to the groups and individuals to add additional activities on the wheel. Our local group Bilskirnir usually combines the equinox with the harvest festival, since most of the harvest has been done at this time.

Our ritual is based on the nine-part standard we always use, but it has no fixed texts. When I prepare the ritual, I always include some fall poems that have a nature or Heathen context. This year we leave home and visit the Verein für Germanisches Heidentum [Association for Germanic Heathenry] group in northern Austria to celebrate equinox at their stone circle that was set up 10 years ago.

Offerings at a blót held by Kith of the Tree and the Well [courtesy].

Philip John Parkyn (England)

At my home this Saturday evening, our London group, Hendon Heathens, will be meeting for a small, private gathering for an autumn harvest blót. It will be a fairly informal ceremony. No scripts needed, as we have been doing this for many years and are well versed with our form of blót. Around the fire in the garden we will thank the spirits of this place, Oak Harrow Garth, our ancestors of blood and of spirit, and the gods and goddesses with our homemade mead. We will share fruitcake made from homegrown apples, grapes, and plums and leave some as offerings to the old oak tree, Oak Harrow. After some stories, jokes, and songs, the evening will end with a discussion about the next day’s public meeting of our esoteric group, Kith of the Tree and the Well, which we hold every two months.

Sunday lunchtime we will be at our usual venue for KTW, a room booked above a pub near London Bridge. This is a more formal affair and about fifteen people will attend. We start with people introducing themselves, and then one of our members will give a talk on the seasonal customs and deities. We then share out scripts for the blot and give some explanation and instructions about it, and roles are allocated to those who volunteer. For some of the people, this is the first Heathen ceremony they have been to. Some have never celebrated together with others before. The pleasure they get from being able to join in the celebration with like-minded people makes it all well worthwhile for us.

Ryan Denison (Georgia, USA)

I identify as a Heathen Druid with a bit of a reconstructionist streak, and I am a dual member of the Troth and Ár nDraíocht Féin: A Druid Fellowship. Because of this, I honor both the Norse and Celtic traditions.

The autumn equinox, from my understanding of history, doesn’t seem to be celebrated beyond a feast in the Norse tradition — and much the same for the Irish and Scottish traditions — although a lot of reconstruction is going on using traditional Irish folk holidays like Michaelmas as a base. Some modern groups do have a Haustblót or celebrate Meán Fómhair from the Irish perspective.

Our local Heathens of Atlanta are holding an apple festival and equinox blót and plan on honoring Idunn and the local wights. I am hosting our local Grove of the Red Earth (ADF) equinox celebration. The Welsh pantheon will be honored, and therefore we are using the Welsh nomenclature of Alban Elfed. We will be honoring Mabon ap Modron and the Welsh pantheon. Both groups are fond of potluck feasts after rituals and blóts, and this year both groups will have apples as a central theme.

For me having grown up in the Appalachian Mountains of eastern Kentucky, the equinoxes are a transition between the extremes of cold and heat, when the leaves start to either change color or spring forth. They represent for me balance and a time where the veil between the worlds seems to start to thin. Having been a bit of a jock, fall always means football and family. Some of my fondest memories are playing on Friday nights and in college on Saturday afternoons, then spending time with my family after. For me, too, it is the beginning of the countdown to the celebration of Samhain, my favorite holy day.

Kari Tauring [courtesy].

Kari Tauring (Minnesota, USA)

I am a staff carrier in Minneapolis, Minn. Solar holidays have great importance to Minnesotans. The delicate balance of sun and moon and hot days and cold days determines our favorite things, such as sap collecting in the spring and ricing the autumn.

In the winter, if there is good snow, I practice skiing around my house, so I evaluate the gardens quite heavily at this time. January’s figure-eight ski run goes through today’s pumpkin patch. I must move the larger rocks holding plants up out of the way of my intended ski run before they freeze into the soil. Also, I have to put up the apples, if there are many this year. I sauce them and freeze them for use in frutsøp at winter solstice. What a joy to add the nourishment of autumn to the dark nights of jul!

It is a good time to wash the wool sweaters and blankets. September sun and cool breezes can really dry and bleach the wool nicely before you have to use them from October to April.

In Norse and Baltic traditions, the sun is carried across the sky by a goddess. Sunna comes from my mother’s Norwegian heritage and Saule from my father’s Latvian heritage. I sing their runes and dainas in different ways and for different purposes on each solar holiday.

Hunting season in Minnesota begins soon after the fall equinox. There is a moment each year when the seriousness of impending changeable weather kicks in. It’s different each year, but it always seems to affect the squirrels by the fall equinox.

When the winter is soon here, we must look to our elders and get as much time with them as we can. Always spring and fall equinox see great passings, great deaths. Dark and night hug one another in [the rune] gifu on these equinoxes. Short-lived joy and then nauthiz, dagaz, ingwaz, gifu, wunjo, nauthiz.

I am grateful that I have lived in one place all my life and that this is the place my mother and father lived all their lives. If you live in one place all your life, you will get to know when an equinox feels stable, or if it feels “katywampus,” as my mother would say.

When we raised chickens on this little ski run in Minneapolis, my boys and I called fall when they would stop laying around the autumnal equinox. Spring was when they started up laying again. Here in Minnesota, that was about Groundhog Day or St. Brigid’s Day, around Feb. 2

Thursday, Sept. 21 begins the nine nights of the goddess in the Vedic calendar. I will give a gift to two little girls each of the nine days. On Friday the 22nd, I will perform three sets of songs and poems from my family heritage and in ancestral languages and include sets of nine female deities from my Nordic lineage. The concert will be on the steps of Sea Salt Eatery by Minnehaha Falls. If you have a rhythm-stick set which we call stav and tein, I will invite you up for a few. This is what we call “Stavers in the House.”

* * *

The views and opinions expressed by our diverse panel of columnists and guest writers represent the many diverging perspectives held within the global Pagan, Heathen and polytheist communities, but do not necessarily reflect the views of The Wild Hunt Inc. or its management.
truepenny: artist's rendering of Sidneyia inexpectans (Default)
([personal profile] truepenny Sep. 23rd, 2017 08:46 am)
Not about books, but definitely a review.

Hulu has episodes from 3 seasons of A Crime to Remember, which is an Investigation Discovery show. In my ongoing love/hate relationship with true crime media, ID stands out for their high production values and for about as unexploitative an attitude as you can have. (I wonder, perhaps unworthily, if part of what makes ACtR seem thoughtful rather than vulture-like is that the executive producer and a bunch of the writers & directors are women.) I have also been very fond of Homicide Hunter, partly because the show does not try to sugarcoat Lt. Joe Kenda at all. He's very good at his job, and he is a ruthless avenging angel, but he is not a nice man. I kind of adore him. (I'm pretty sure he'd hate me, but that's okay.)
But ACtR. All the episodes are period pieces. (I joked to my therapist that they must have come up with the idea because they wanted everyone to be able to smoke on camera.) I'm not super fond of the gimmick, in which every episode has a narrator who is a minor fictional character in the real crime being portrayed, but most of the time it works okay. (It works extremely well--give credit where it's due--in "The 28th Floor" (2.4).) The actors--"character" actors all--are excellent, and most of the time they even get the accents matched up to the region. (There are exceptions.) And the producers have interview clips with true crime writers who have written about the cases; with people who investigated the cases (when those people are still alive); with Mary Ellen O'Toole and other experts in various fields; with friends and family of murderers and victims alike. They frequently featured Michelle MacNamara before her death in April 2016--pretty obviously because she was very good at conveying information clearly but without sounding scripted. And, again, because they seem to look for women. They also have gotten Catherine Pelonero more than once. (I actually haven't been able to bring myself to watch the episode about Kitty Genovese, but Pelonero does a great job in the other episodes I have watched her in.)
My true, serious beef with ACtR is its insistent trope of the loss of American innocence. Almost every case is framed as something that destroyed a piece of American innocence, and this is infuriating to me for several reasons:
1. America has never been innocent.
2. The idea of the Golden Age, the before time just out of reach in which everything was perfect, is a very, very old fallacy. (The Romans were all over it.) I think it is pernicious, because it validates reactionary attempts to return to "the good old days," which are "good" (in 20th century America) only if you are white, middle-class or above, and it helps if you're male. ACtR does deal with racism, sexism, and classism, but it doesn't seem to recognize the contradictory position it puts itself in thereby.
3. Casting these crimes as destroyers of American innocence erases crimes that went before. I can give one very specific example: "Baby Come Home" (2.8) about the 1953 kidnapping and murder of Bobby Greenlease, who was murdered before his kidnappers ever tried to extort ransom from his parents. Now I am not at all denying that what happened to Bobby Greenlease is vile and horrible and an expression of the worst part of human nature, but claiming that Carl Austin Hall and Bonnie Heady somehow invented kidnapping children for ransom--or even just the worst and most cruel of bad faith negotiations after the child was already dead--erases what happened to, for one example, Charles Lindbergh, Jr. Or, for another example, Charley Ross. If there was any innocence to be lost in this particular genre of crime, it was lost in 1874, 79 years before Bobby Greenlease's death.
So, yeah. That's the one thing that I really think they get wrong. Otherwise, they do a lovely job, and they have taught me about murders I'd never heard of but I think should not be forgotten: the terrible deaths of Judge Curtis Chillingworth and his wife Marjorie in West Palm Beach in 1955; Charles Whitman's sniper assault on the students, faculty, and staff of the University of Texas in 1966 (which I knew about, but knew kind of wrongly); the bizarre murder of Betty Williams in Odessa, Texas, in 1961; the murder of Veronica Gedeon in New York in 1937, and how the case was largely solved by the editors of the true crime magazines she was a cover model for; the murder of Roseann Quinn in New York in 1973, which was the inspiration for Looking for Mr. Goodbar, and I deeply appreciate the way ACtR questions the LfMG myth and suggests that Theresa Dunn is a cruel travesty of the real Roseann Quinn and the reality of her death. If you are interested in criminology or American history (because nothing tells you more about a culture than its cause celebre murders), I commend this series to your attention.
puppetmaker: (Default)
([personal profile] puppetmaker Sep. 23rd, 2017 08:22 am)
Today begins the 61th journey around the Sun for Peter.

This year has been an interesting one full of ups and downs for us all.

We consider that Peter is still here a real positive in our lives. That he has recovered fully from the stroke is another.

Today is going to be pretty low key where in we do several things that we always do on his birthday.

Tomorrow we are going to the Broadway Flea Market and to see one of his grandsons.

If you want to give Peter a present, may be promote his Patroen account or his books from Crazy 8 Press.

I am grateful that we can celebrate today.
dglenn: Me in kilt and poofy shirt, facing away, playing acoustic guitar behind head (Default)
([personal profile] dglenn Sep. 23rd, 2017 05:24 am)

"It is the most GOP thing in the world to create the Kimmel test for p.r. reasons, fail it, and then blame Jimmy Kimmel for being political." -- Brian Beutler, 2017-09-22

fayanora: Steph angry (Steph angry)
([personal profile] fayanora Sep. 22nd, 2017 11:29 pm)
Sometimes the muscles in my temple get hard and painful after chewing. Usually it passes after an hour or two. But it's now been doing it since around 8 am today and won't go away. It's not as bad as it was; earlier, it was bad enough I had to take pain relievers to get to sleep. But they're still not back to normal, and they still hurt.

It's especially vexing because I don't think I ate anything especially chewy yesterday.
yhlee: Drop Ships from Race for the Galaxy (RTFG)
([personal profile] yhlee Sep. 23rd, 2017 12:15 am)
Actually took me a bit to watch this because in between, first the Dragon inhaled Voltron: Legendary Defender, and then Joe (who had apparently seen the original Voltron?) watched out of curiosity and got sucked in and inhaled Voltron: Legendary Defender, and he WOULD NOT SHUT UP ABOUT IT until I watched it, and then I got sucked in and inhaled it in like four days and NOW I WANT MORE. But that's another post for another night.

cut for spoilers )
naamah_darling: The right-side canines of a wolf's skull; the upper canine is made of gold. (Default)
([personal profile] naamah_darling Sep. 22nd, 2017 10:54 pm)
Talked to the vet again, at much greater length, and I have my feet under me, I think.

Here's what we are looking at:

EXPENSES 6-12 MONTHS
$120 for the next round of bloodwork, either in 12 months or if he starts declining again, whichever comes first.
$100 for in-office euthanasia if necessary (I always want to have this amount on hand, even if he seems totally okay)
$60 for tending to his body respectfully.
$120 for what I think should be 3 months' worth of dry AND wet foods, and kidney-safe treats. (I'm having trouble with this math, since I don't know exactly how many servings are in this bag, or how much he will eat.)
$70 for his regular anxiety meds and lysine treats.

= $470 as a cushion against the most likely expenses over the next year or so, plus the non-negotiable meds and food, and the mercy fund in case he needs to be put to sleep.


PLUS OPTIONAL
$230 for an "optional" X-ray, which I very much want to get so we can check for other things like tumors. I REALLY want this quite badly, but it IS optional.
$400 for a full-body clean at Skulls Unlimited, like I did for Tazendra. This is genuinely optional. I'm not expecting this. Just the skull is $60.

= $630 extra, for stuff that would be good or cool to have.

TOTAL, that would be $1,100.

That is doable with a head start and help from y'all.

If you are comfortable donating a few bucks outright, I take paypal at naamah@gmail.com.

If you want something concrete, I will be posting some art stuff, listing some ponies on eBay, and maybe taking some small art commissions. I will try to get that stuff up on Monday, as well as bumping this post.

I am very optimistic after my talk with our vet today. I have a lot of hope, and overall this isn't looking too bad right now. I just want to build up a cushion so that we can keep him safe.

Thank you all for your kind words of support, which have been worth my stupid cat's weight in gold. It's good to see that there's hope. <3

Thank you for having my back, and his.

Here he is being stinky and beautiful:


Smooch is so pretty!

He says thank you.  <3
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([syndicated profile] thewildhunt_feed Sep. 22nd, 2017 05:02 pm)

Posted by Manny Tejeda-Moreno

There is a famous pataki about  the orishas Oyá and Changó. In the story, Changó had been in battle and fought continuously against his enemies, but despite his victories, many more of them came to attack him and soon he was overwhelmed. Changó called to his horse for help, but it never came, so he hid in the brush, moving from tree to tree and hammock to hammock to escape. His enemies were relentless, scouring and razing any area where they thought Changó could be hiding. He moved deeper into the brush and swamp. Still, they followed, undeterred by the dense wood. After many days, Changó began to tire. He had drank what he could but had not eaten or slept. Finally, deep in the heart of the bush, Changó came upon Oyá’s house. He hesitated getting closer — he was too proud to ask for help — but finally called to Oyá, and she brought him inside.

Oyá gave him food and drink and had him rest, but they both knew the enemies would soon find her hut, as they could hear them moving in the distance and getting closer through the swamp. Changó then said these enemies were different. They were immune to his strength, his thunder, his lightning and fire.

Oyá was unconcerned. She promised Changó that he would return to his kingdom where he would regain his strength and defeat his enemies. Changó thought she would cast a spell or summon a storm. Instead, she reached for her makeup, then one of her dresses. Finally, she carefully cut off all her hair.

Changó watched probably thinking, “SRSLY? WTF?”, only in Yoruba. Oyá then quickly formed a wig from her hair and told Changó to put it on with the dress. She put some makeup on him, and told him to walk to his kingdom at nightfall, right past his enemies.

That evening, Oyá lit no fire and told Changó to go. He did. He mimicked Oyá’s proud and careless gait, barely glancing and nodding at each of his assailants, and they let him pass, still looking for Changó.

Oyá is a complicated orisha with many spheres of control. Commandingly intelligent, she is a powerful witch and ruler of cyclonic storms. She is shrewd in business, controlling the markets because they too change and move like the weather, and she is unmatched as a warrior, skilled and fierce; Changó prefers her to all other partners in battle. All her nine children died, and so she became the protector of the dead and controls the gates the cemetery and access to ancestors. In a way, above all Oyá is the orisha of sudden, even chaotic change, the one unleashing transformative upheavals through destruction. When Oyá passes, things will not be the same.

The pataki with Changó also shows Oyá’s intelligence. She did not need to use witchcraft nor call a storm to help Changó. What Oyá did do, is what she does impeccably well: expose weakness.

Changó’s enemies were very powerful. They came close to defeating the great warrior orisha. Oyá focused on their weakness: their assumptions about who they were looking for, and how they should find him. She unleashed their prejudices, assumptions and pride to destroy them.

Across the Olosha community these past few weeks there has been a great deal of attention given to what orisha Oyá is saying these days. There were offerings, supplications, meditations and wemileres (rituals with drumming) to answer that question; it is something that every person impacted by hurricanes Harvey, Irma and Maria is also asking. Those recent hurricanes have unleashed historic devastation in the Caribbean from Barbuda — now uninhabitable — to Puerto Rico to Cuba and the Florida Keys. Southeast Texas was overwhelmed by wind and floods, while Florida was engulfed in a weaker-than-expected but far more expansive storm.  Some underestimated the power of the storms, others experienced their constant chaos, evacuating out of the path then into the path. In Puerto Rico and the Virgin Islands, the storms have brought historic shock and grief. In the continental United States, the storms affected the area from Miami to Corpus Christi to Atlanta. Irma launched what may end up being the largest mass evacuation in U.S. history, slogging the major traffic corridors of the southeast for days. The breath of Oyá has been cataclysmic.

With her breath passing through,  the basic question is simple:  What has Oyá exposed?

She has, in my opinion, exposed our social and ecological hubris. Oyá overwhelmed many first responders and will teach them how to build better human systems. Her ashé openly revealed the motivations of some political and religious leaders. She showed how some communities that we think are important fell silent during the crises.

Oyá exposed the weaknesses of some hurricane codes, and the strengths of others. She exposed how some institutions recognized their duties to the community by offering free services, while others took advantage of the storm.

Oyá exposed that climate change is not an engineering problem, and she further unmasked our dependence on engineered environments solely for convenience and greed. Oyá reminded us that we cannot build without regard for the land. That we are addicted to electricity. That we confuse comfort, want, and need over and over again.

Oyá reminded us that we do not control water and that we have lost respect for it. She reminded us that water remains essential for our life and mocking its strength will bring only ruin. As people scrambled for bottled water, Oyá revealed collective obsessions and ill-placed faith in corporations. Water that is plentiful was instantly and unnecessarily commoditized.

She exposed how we consistently fail as international neighbors. How we let political borders dictate our sympathy and empathy.  And how we become callously tribal when faced with chaos.

Most terribly, she reminded us that it is we who are the invading, exotic species obsessively choosing to live where we shouldn’t.

Perhaps above all, Oyá exposed that fear serves little purpose.

Oyá is also a compassionate orisha. She is the orisha of the last breath of life and sees the suffering that comes with it. She has lived through the death of all her children and intimately knows the pain. As she passes, she also unveils individual strengths to ease her aftermath.

She has exposed personal, social and psychic resilience while also teaching on a personal level. Every person assaulted by these storms learned — is learning — what they are each capable of, and what each personal weakness is. It’s now out there, for reflection, when life becomes more stable.

I saw many confront their own fears and memories in the storms. Some learned to balance their personal and professional roles and others learned their strength in the service of others. All of us learned who our family is. All of us learned that there are no wrong ways to feel our emotions about the dangers of the storm and the aftermath.

Some of us learned and some were reminded that being hot (hot as in “warm”) really sucks, and that humidity adds to the suck; we were also reminded that there is a sky full of stars when the power is out.

Oyá has also exposed community strengths. The members of Everglades Moon Local Council, for example, went into overdrive to support one another; and our covenant colleagues across the country checked in constantly. Many of us learned that our air conditioners are barriers to neighborliness. We even learned that some of the people we see every day can actually speak.  We learned to say “hello” again.

On a personal level, Oyá can speak to each of us, and she has left each affected by the storms with a private message. For me, I got a toughen up and keep perspective as a lesson. I was so busy before the hurricane focusing on what I still can’t do after spinal surgery that I would paralyze myself, ironically the very thing my surgery was to prevent. In the aftermath of the storm, I’m coming to terms with what my limitations actually are based on my condition versus what I had led myself to believe they were from learned incompetence. Oyá also took the opportunity to point out that chain stress-eating mantecado (Latin vanilla) ice cream will only lead to insulin dependence and uninterrupted borborygmus, as well as new pants. I’m sure there will other lessons with more reflection.

Oyá has exposed our current relationships with ourselves, our neighbors and our planet. She has reminded us that we are both children and guests of the planet, both of which can become annoying, especially when the relationships are not nurtured, respected and reciprocated. She reminded us that we have a choice to live in harmony with the earth or hear our requiem; because one thing that is certain about orisha Oyá is that she will come again.

* * *

The views and opinions expressed by our diverse panel of columnists and guest writers represent the many diverging perspectives held within the global Pagan, Heathen and polytheist communities, but do not necessarily reflect the views of The Wild Hunt Inc. or its management.
solarbird: (korra-excited)
([personal profile] solarbird Sep. 22nd, 2017 10:46 am)

Loading out for a weekend set of shows in Kennewick with Leannan Sidhe – if you’re in the area, here’s the Facebook event, c’mon out! Leannan Sidhe is a trad- and trad-style band, so playing a renfaire is something they do on the regular, even if very little of the music is actually Renaissance-specific, and the weather is supposed to be great. See you there!

Mirrored from Crime and the Blog of Evil. Come check out our music at:
Bandcamp (full album streaming) | Videos | iTunes | Amazon | CD Baby

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jimhines: (Snoopy Writing)
([personal profile] jimhines Sep. 22nd, 2017 11:41 am)

Friday has been having trouble keeping up on the blogging lately…

Mirrored from Jim C. Hines.

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dglenn: Me in kilt and poofy shirt, facing away, playing acoustic guitar behind head (Default)
([personal profile] dglenn Sep. 22nd, 2017 05:24 am)

"This is a time for action -- not for war, but for mobilization of every bit of peace machinery. It is also a time for facing the fact that you cannot use a weapon, even though it is the weapon that gives you greater strength than other nations, if it is so destructive that it practically wipes out large areas of land and great numbers of innocent people. " -- Eleanor Roosevelt (b. 1884-10-11, d. 1962-11-07), My Day (newspaper column) 1954-04-16

naamah_darling: The right-side canines of a wolf's skull; the upper canine is made of gold. (Default)
([personal profile] naamah_darling Sep. 21st, 2017 11:39 pm)
So the verdict is stage 3 kidney disease, and it is fatal.

We have time yet, though.  We'll do dietary management as long as we can.  But because I don't know how long we have, I am having to make preparations for sooner rather than later.  Because I can't afford to be caught flat-footed.

I am going to ask some questions, get a price for some things I know will be necessary, and then I am going to throw a number out there and ask y'all to help me hit it so we can be sure to have his needs covered for the next little while, including one more round of bloodwork for a re-check in six months, and, unfortunately, for the cost of euthanasia + taking care of the body.  I'm working on getting figures for that.  I'll know more tomorrow and should have a more complete forecast by Monday.

I knew going in I probably wouldn't have him for that long.  I'm okay.  It hurts, but I can do this.  I can't fix him, but I can be with him til the end of the line.  I just want to make sure he's taken care of.

I'm hurting just as bad for my best friend, who on the same day I heard about Smooch, learned that her Puck, my favorite dog in the world, has terminal cancer and has around a month.  I can't fix him either.

We are all so fucking helpless.  Life is so beautiful, I love it, but it is also completely heartless, and while I will never hesitate to make this bargain again and again, loving our pets means losing them.  They are our little outboard hearts, and that makes them so precious and us so vulnerable.
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Posted by Heather Greene

GENEVA — The United Nation’s Human Rights Council opened a two-day workshop Thursday, concerning abuses and deaths in some way related to witchcraft. This 2017 meeting, facilitated in part by the Witchcraft and Human Rights Information Network (WHRIN), marks the first time that the UN has aggressively addressed this world crisis – one that sees adults and children beaten, dismembered, and even killed in the name of the witchcraft.

Human Rights Council, Geneva 2013 [U.S. Mission Geneva / Eric Bridiers]

In coordination with the U.N.’s International Day of Peace, leaders and experts from around the world have come together in Switzerland to examine this global human rights problem, the causes, and the possible solutions.

“This ground-breaking event means that, for the first time, witchcraft and human rights will be discussed in a holistic, systematic and in-depth manner, building on and consolidating critical work done on the issue to date by various experts including co-organizers of the event,” said Ikponwosa Ero, one of the main convenors of the event.

Ms. Ero is also the United Nations Independent expert on the human rights of persons with albinism – a sector of the world population that is acutely affected by witchcraft-related abuses.

“These attacks and violations, which frequently target people in vulnerable situations including persons with albinism, are astonishing in their brutality,” Ero said in a statement.

“In addition, there are gaps in applicable legal frameworks and challenges with implementation and enforcement, and far too often perpetrators are not brought to justice. This impunity simply cannot be tolerated,” she added.

As TWH has reported extensively in the past, this worldwide human rights crisis does not center on Witchcraft as is practiced or understood by much of the Wild Hunt readership. Most victims of witchcraft-related violence are not, in fact, practicing Witches or necessarily using any form of magic on their own, religious or otherwise.

The victims of witchcraft-related violence are most commonly those people erroneously accused of the practice in order to augment someone else’s political, social, or economic gain, or to place blame for some other unforeseen tragedy. In addition, there are cases, such as in Tanzania, where the victims are collateral damage, so to speak, in the practice of a profit-based magic of sorts.

While the UN workshop’s focus is not on Witchcraft as our readers might practice or know, WHRIN organizers did reach out to a South Africann-based Pagan organization in hopes that a member would attend in order to offer a Pagan voice at the UN event.

South African Pagan Rights Alliance director Damon Leff had to decline due to personal obligations. There is currently no Pagan speaking at the UN workshop.

However, WHRIN’s Gary Foxcroft has since told The Wild Hunt that his organization is eager for more modern Witches and Pagans to get involved with this global cause and to share their voices on this complex human rights topic at the world table.

For those interested in the proceedings, the landmark UN Human Rights workshop is reportedly being live-streamed on the UN’s web TV, and the agenda is published online, including a list of the many speakers who are in attendance.

Ms. Ero’s hope, as well as Foxcroft and the many other activists working toward a solution, is that the UN workshop “enables experts, States, academics and members of civil society to develop a greater understanding of witchcraft” and the many harmful practices that are done in its name.

semyaza: (Samwise the Brave)
([personal profile] semyaza Sep. 21st, 2017 01:08 pm)
This is the 80th anniversary of The Hobbit!

Elsewhere on my feed:

Britain's Head Gardeners.
rachelmanija: (Default)
([personal profile] rachelmanija Sep. 21st, 2017 12:32 pm)
Absolutely fantastic. Do not click on cut unless you've already seen it. The whole series is streaming on nbc.com.

Read more... )
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