Posts that got my attention this week. A reminder that humans are animals and a part of nature; fatphobia; the birth of Witch Lit; the power of stories.
I’ve just seen this thread on Twitter, with many lovely kind people replying and offering new bears.
My beautiful boy has lost his favourite thing in the world known simply as Bear. Jack is autistic and this scruffy bear has been his best friend and companion. He is completely devastated and would be so grateful to find him again. Twickenham, Teddington and local area. Pls RT pic.twitter.com/Rv45Cft0s9
— Matt Barnfield (@mattbarnfield1) April 13, 2018
In 2008, I founded a group, Pagans for Archaeology. I did that because I believe that without archaeology, we would know considerably less about ancient pagans and polytheists than we do today. I even wonder if the Pagan revival would have happened the same way without input from archaeological research.
The Pagans for Archaeology Facebook page now has around 15,000 likes – so even if many of those people haven’t read the “manifesto” of the group, that shows a very big interest in archaeology among Pagans.
What Pagans for Archaeology stands for
- We’re Pagans who love archaeology and believe that it has contributed hugely to our knowledge of our ancestors and the religions of the past.
- Without archaeology, people would still think ancient peoples were fur-clad smelly cannibals and that ancient paganism involved frequent human sacrifice.
- In addition, we are opposed to the reburial of ancient human remains, and want them to be preserved so that the memory of the ancestors can be perpetuated and rescued from oblivion, and the remains can be studied scientifically for the benefit of everyone.
- Of course we want human remains to be treated with respect, but respect does not automatically mean reburial. Respect should mean memory, which involves recovering the stories of past people.
- We also believe that the excavation of Seahenge was a good thing, contributing hugely to our knowledge of Bronze Age religious practices.
- We are also vehemently opposed to people leaving tealights, candles, crystals and other non-biodegradable “offerings” at sacred sites. Take only photographs, leave only footprints. Follow the Country Code.
The case for retaining human remains
The case for studying remains
- Osteoarchaeology can tell us a great deal about past people, both populations and individuals: what they ate, what diseases they had, where they lived, how far they travelled, what they worked at, where they were born. Putting all this information together for a large number of people gives us a picture of a whole society and the lives of individuals within it.
- Associated grave goods can also give us a picture of what mattered to the individual who was buried there. Grave goods should remain with the skeleton where possible, as they are an integral part of the assemblage, and may have been intended to accompany them into the afterlife.
- The more knowledge we gain about people of the past, the more it perpetuates their memory. People of the past wanted to be remembered, that’s why they built monuments in the landscape. Also, ancient texts such as the Hávamál talk about a person’s name living on after they die (another indication that people in the past wanted to be remembered).
- There was a lot of ethnic and cultural diversity in the past, and because human remains can tell us where people came from, this prevents fascists from claiming that Britain was ever inhabited solely by one particular ethnic group.
The case for displaying them in museums
- Neolithic long-barrows were not private; people interacted ritually with the remains after they had been placed in the mound.
- It helps to perpetuate the memory of the dead person.
- Museums are Pagan shrines; the name means “temple of the Muses” (okay so the proprietors of the museums may not see it that way, but we can choose to do so).
- It helps us to understand their culture and connect with them.
- It might help us to come to terms with death.
The case for not reburying
- In many cases, the original burial context may have been lost or destroyed. The Zuni (or A:shiwi as they refer to themselves in their own language) people of New Mexico see no point in reburying remains, because disinterring them destroys the sacred context of the original burial
- Looters might steal the grave-goods or the bones
- We don’t know what ritual the dead person might have preferred
- The remains should be stored for future study (analytical techniques are improving all the time)
- Reburial means that we will no longer have access to the knowledge and memory of the person, and will quickly forget them
- It is difficult to know which group of contemporary Pagans should receive remains for reburial, since we do not have cultural continuity with pagans of the past (who may well have had very different beliefs from us about the soul and the afterlife, and definitely had different practices from us).
Remains from other cultures
I think that human remains from indigenous cultures (such as Native Americans / First Nations and Australian Aborigines) are a different situation than that of British prehistory.
One of the ways in which indigenous peoples have gained political and cultural leverage is by campaigning for the return of their ancestors’ human remains (and British reburial campaigns often appropriate the narratives of indigenous campaigns). Very often, these remains are more recent than prehistoric British remains, and the indigenous people still have cultural continuity with the cultures that buried these remains. The people excavating these remains are usually from a different culture which has a history of colonial oppression towards the indigenous people.
In the case of British prehistoric remains, everyone in Britain is culturally (and genetically) descended from them, including the archaeologists doing the excavating. In the case of indigenous human remains, only the indigenous people are culturally (and genetically) descended from them.
Why archaeology is important
Archaeology matters to us because:
Archaeology means the difference between fantasy ideas and facts to me, okay they don’t always get it right, but they do try.
History is something we need to learn things from, in my opinion, not because I have this vision of some sort of golden age of yore, but that there are skills and mistakes that we need to learn from.
Many of the basic skills we all once would have had are gone and are now only known to a few, fire-making for one instance. Society might not require those skills right now, not with all the technology we have, but that does not mean they should be lost totally and that’s what archaeology means to me, the saving and keeping of our past, because one day we may need that knowledge again.
~ Blu, PFA member
I find archaeology fascinating, like a little kid in a candy shop discovering new and exciting pieces of our evolution and our history.
Whilst I haven’t formally studied archaeology at university, I have always found it interesting and particularly in high school studying art my interest was piqued by Ancient Egyptian and Roman crafts and ideals, and now especially as a Witch and a Pagan the Gods and Goddesses and the beliefs of the Ancient Egyptians.
It is amazing to see how we have developed from those times in each little piece we discover. I am in awe of prehistoric times and little pieces of skeletons of dinosaurs that form the now extinct creatures.
The evolution and growth of plant life and animals, and of humans…
I love hearing about medieval times and the discovery of beautiful pieces of silverware, pottery and jewellery which ties into the history of the Celts and Avalonian times, a magical period that really resonates with me.
History is an important part of our development, our past, our present and the future in both advancing technology and in terms of our spiritual development as we can call on our history, our Gods and Goddesses to help with our present and our future…
~ Kali Cox, PFA member
Part of my Pagan outlook is a respect for the wisdom of the past, and the people of the past, so I think we need to know the real stories of past people. Not the history that was written by the winners. The only way we can do that is through archaeology, because ordinary people did not often leave written records (the exciting exceptions being the Paston letters, the Vindolanda Letters, the Book of Margery Kempe, and not much else that I can think of).
I also think that as Pagans we draw on the cultures of the past, and archaeology can really help us make sense of those cultures.
~ Yvonne, PFA member
For me, it adds to my understanding of the present. By studying the past I get a better sense of why and how we came to be as we are now.
~ Kim Hunter, PFA member
Yuletide was approaching, and the elven helpers of the Yulefather, who goes by many names (Old Father Christmas, Captain Christmas, the Lord of Misrule, Joulupukki, St Nicholas, and other names unknown to humankind) were preparing the magic to send out gifts of magic to human children.
Contrary to popular folklore, it is not the actual Christmas presents that are delivered by the old man with the sleigh, but more intangible gifts: the ability to see magic and mystery in the world; the ability to play, to laugh, to sing, and to be merry.
A sparkling, tangled, constantly shifting and changing cloud of magical energy was forming around Korvatunturi, the magic hill in Finland where Old Father Christmas lives. Occasionally it would get out of control, and the sky over much of the Northern hemisphere would be filled with great sweeping curtains of green and purple light. It is said that Korvatunturi is shaped like an ear, so that Old Father Christmas can hear the wishes of children.
The elves were getting ready to carry the magic to all parts of the Earth when they heard a terrible rumour. The children of North America were being beset with a hideous interloper, designed to crush the curiosity and magic out of children: the Elf on the Shelf. This simpering red impostor would move around the house, keeping an eye on the children’s behaviour, and reporting their behaviour back to “Santa Claus” – a red-clad impostor representing the spirit of consumerism and capitalism, who seeks to supplant Old Father Christmas in human hearts.
When this news reached the ears of Old Father Christmas, he was furious. “That red-clad impostor!” he roared. “That stalker, that peeping Tom! Not content with tormenting children with his voyeuristic tendencies, now he sends his minions out to do it! That is the final dollop of reindeer poop! It’s war.”
The elves all cheered wildly. At last they would see off those horrible impostors, the Elfs on the Shelf. For of course, a real elf doesn’t have a simpering expression and a little red suit. A real elf is a lithe wisp of energy, and can manifest in many different forms, so the elves were deeply offended at these interlopers, and worried that human children would stop believing in elves and faeries as a consequence of these caricatures.
Joulutonttu was the youngest elf – the one all the others regarded as a bit flighty and irresponsible. He decided to do something special to prove himself to the others. He would liberate human children from those little red monsters once and for all.
He went into the restricted section of Old Father Christmas’s library of magical tomes. He clearly needed something special. He worked his way through several tomes, getting quite dusty and cobwebby in the process. The stack of discarded volumes grew bigger: the section of the Kalevala dealing with the forging of the Sampo was stacked regretfully on the discard pile along with several long-lost grimoires that human magicians would dearly love to get their hands on.
At last he gave up on the library, and wandered off in search of Krampus – who, contrary to popular belief, rewards children for having an independent spirit and not being blindly obedient. He wandered all around the underground caverns of Korvatunturi, where the elves were hard at work massaging the dollops of magic and mystery into manageable packages which could be sent along the ancient trackways through the forests. Finally he found Krampus in the observatory on the peak of Korvatunturi.
“I don’t like it,” muttered Krampus to himself. “Those children are getting forgetful of the old magic. Not enough freedom to wander about and find things out for themselves, I reckon.”
Joulutonttu waited patiently while Krampus finished his observations.
“Ah, hello there, small elf,” said Krampus, looking over the spectacles on the end of his nose.
“Hello, Krampus,” said Joulutonntu. “I was looking for a way to save the human children from those horrible Elfs on the Shelf. I was thinking you might have an idea.”
“There are indeed some disturbing currents in the magic,” said Krampus. “The humans are too cruel, too greedy, too focussed on things. Most of them don’t care about the old ways any more. Those Elfs on the Shelf are a manifestation of their overwhelming desire to control everything.”
“But surely the children still have a tiny spark of magic?” asked Joulutonttu.
“Some of them do,” said Krampus. “But I believe I might have just the thing. Come with me.” He got up from behind the vast array of brass telescopes, finely calibrated sensors equipped with red feathers for measuring kindness and justice levels (many indicated critically low levels of either), and stomped off towards the door. Joulutonttu half-ran, half-flitted along behind him.
They walked down many winding stairs, through ornately carved doors, down into the deep caverns below Korvatunturi. They went through three doors bound with wrought-iron sigils (something of a trial for Joulutonttu, as elves hate iron), which had signs written in Runic, Old Gothic, and Finnish reading “High energy magic area – enter at your own risk”.
Finally, behind the last door, Joulutonttu beheld a vast cauldron full of shimmering, twisting energy, constantly changing colour from purple to green to blue. “What is it?” he asked.
“This, my friend, is pure vintage eighteenth-century naughtiness,” said Krampus. “The finest distilled essence of the childhood naughtiness of revolutionaries, the Luddites, William Blake, the Romantic poets, the Lunar Men, the early feminists – their moments of rebellion, their high-spirited games, their visions, and their flights of fancy.”
“Are we going to release this into the wild?” asked Joulutonttu excitedly.
“That’s exactly what we will do,” said Krampus. “Humans need a wake-up call – they are sleepwalking into an apocalypse on a tide of consumerism. This ought to stir things up a bit.”
“How do we release it?” asked Joulutonttu. “And how do we know it will get to the right children?”
“Ah, that’s the clever part,” said Krampus. “Each of these wisps of naughtiness will waft around on the winds until they find the human heart that will make a warm and welcoming nest for them – and then they will make that heart glow with merry wildness.”
“Let’s get to work!” said Joulutonttu.
So they carefully carried the cauldron up to the topmost peak of Korvatunturi. They summoned the spirits of the four winds, Dáinn, Dvalinn, Duneyrr and Durathrór.
“But it’s not Yule yet,” protested Dvalinn. “Why have you summoned us?” So Krampus and Joulutonttu explained what they wanted.
The four winds sniffed the contents of the cauldron appreciatively. “Ah, haven’t smelt naughtiness like that in many a long year,” said Durathrór. “It takes me right back to the Luddite rebellion, that. Heady days.”
“Oh yes,” agreed Duneyrr. “This is no ordinary naughtiness – this is the true spirit of freedom and creativity. Almost Promethean, that is.”
“Oh yes, Prometheus. They don’t make ‘em like that any more,” said Dáinn.
The winds agreed to carry the glimmers of naughtiness to everywhere they were needed, and soon the sky was full of many-coloured glittering threads, like sparks being carried aloft from a bonfire.
If you see a tiny wisp of light, perhaps out of the corner of your eye, it might be one of those very special glimmers – and maybe it’s just for you. So open your heart and hope that it makes its nest there.
Update: Part 2 of this story, The Taste of Magic, is now published.