It’s Earth Day today, and the significance of it being in the middle of a pandemic, when Nature is getting a brief respite from the depredations of industry and big oil, has not been lost on people, I hope.
I dreamed that I was in an Anglican or Episcopalian Church in North America and had been invited by the vicar to introduce a hymn. She handed me the order of service which already had a hymn picked out, and it had been annotated to change “him” to “her”, so I introduced it and encouraged people to sing “her” where appropriate if they wanted to. One of the congregation said they didn’t really know the tune for that hymn. So then I suggested we sang Morning has broken and changed “him” to “her” in the second verse, and “God’s” to “Her” in the third verse. Then I woke up.
Happy Transgender Day of Visibility to all transgender, nonbinary, genderfluid, and genderqueer people.
I see oppressive systems as being like water pressure in the ocean. The deeper you go in the ocean, the greater the pressure.
There are currently three amazing exhibitions on at the Art Gallery of Guelph (until 16 December): epistemologies of the moon, 1745, and Critical Mass. It is hard to say which of these exhibitions I was the most excited about, as they all address things I care about.
Everyone should read this book. Especially Canadians. Especially Pagans. Whether or not you care about Indigenous people in Canada. If you do care, you need the information in this book. If you don’t care, you need the myth-busting provided in this book. (If you don’t care, what’s wrong with you?)
I am angry, and I am angry for a very good reason, so I am sick of people telling me to “calm down”.
Brexit is already hurting the UK, and the sickening anti-immigration policies of this government will hurt the economy, and are hurting real people.
I am not a football fan, personally, but I have always believed that the fans in the Hillsborough disaster were innocent.
For those who are not familiar with what happened, on 15 April 1989, there was a huge crush at the football stadium where Liverpool fans had gathered to watch their team in the semi-finals of the FA Cup. Due to fears of football hooligans, the spectator areas were arranged in pens. In part because of the poor way that these had been constructed, and in part because of overcrowding, one of these pens collapsed and 96 people were killed.
I will never forget the time I was at Paddington Station in London, trying to get back to Bristol, and there had been a football match. Barriers were set up all along the platform, and the fans (and me) were herded along the platform, and had to queue for ages to get on the train. They were apparently used to this sort of treatment and responded with good humoured banter to the whole thing. I had not experienced this corralling before, and found it extremely frustrating, claustrophobic, and potentially panic-inducing. I was only calmed down by the good-natured chat of the football fans.
At the time of the Hillsborough disaster, police and politicians tried to pin the blame on the fans – but now, after the third judicial inquiry into what happened, it has been ruled that the fans were unlawfully killed.
Today, after 27 long years, the 96 victims of the Hillsborough tragedy – and their families – have finally received justice.
The youngest victim was just 10, Jon-Paul Gilhooley, and the oldest was 67 years old, Gerard Bernard Patrick Baron. These were fans that went to a football match, as so many of us do, on the 15th April 1989, but never returned to their loved ones.
I pay tribute to the families and friends of all the victims of the tragedy – as well as many others from the city of Liverpool – for the passionate and dignified campaign they have fought for almost three decades.
Today they received total vindication for their fight for the truth and for justice.
But what does all this tell us about the state of British society? In my opinion, it tells us that the ruling classes want to create a caricature of working class people as an unruly mob of workshy slobs who eat terrible food and behave badly at football matches. The authorities also made efforts to conceal the truth about what actually happened. The ruling classes fear the solidarity and organisation of the working classes, and have done their best to destroy it by undermining or destroying the power of the unions, and removing every social measure that creates an even playing-field for the less-well-off. Council houses were sold off, utilities privatised, and now they are trying to destroy the NHS. However, perhaps this victory for the Hillsborough families means that the tide is turning. I hope so.
It also tells us that you don’t get justice without struggling for it, campaigning for it, and organising together in solidarity to get it. It tells us that the families of the victims of the Hillsborough disaster pulled together, through thick and thin, for 27 years to get their victory. As the Liverpool football anthem has it, “You’ll never walk alone”.
I congratulate the Hillsborough families for their victory. Justice at last. The names of the victims are no longer besmirched – may they rest in peace. As The Hávamál puts it:
Cattle die, kindred die,
Every man is mortal:
But the good name never dies
Of one who has done well.
That is why posthumous reputation is so important. Now that the Hillsborough victims’ good names are restored, perhaps they can rest a little easier.
These victories (small or great) for social justice are won by real people getting together in solidarity, setting aside their differences, to campaign for truth and justice. Yes, we must change ourselves, but we can and will change the world by working together. We cannot sit idly by, arguing about how many gods can dance on the head of a pin, in the face of climate change and social injustice and environmental destruction. My theological musings tend to be of a mostly practical nature: how to put our values into practice, and how our theology underpins the struggle for social justice. I chose my values (of democracy, fairness, justice, equality for all, environmentalism) on the basis that all life is sacred. The gods I am in relationship with also seem to share these values – otherwise I wouldn’t be in relationship with them.
What is the relationship between Paganism(s) and politics? Some have argued that Paganism is not political. Some have criticised the political style and presentation of the emerging polytheist movement. Some are uncomfortable with the politics around consent culture, racism, gender, and sexuality in Paganism and polytheism. Some are uncomfortable with the critique of capitalism offered by Gods and Radicals.
I do agree with those who say that being Pagan doesn’t automatically predispose people to a particular political stance. There are Pagans of many different political persuasions, for reasons which may or may not relate to their particular way of being a Pagan. Not being expected to sign up to a particular political stance or party is an important aspect of Pagan religious freedom.