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Prayer to the Harvest Deities

The fields are full, the orchards blooming,
and the harvest has arrived.
Hail to the gods who watch over the land!
Hail to Ceres, goddess of the wheat!
Hail Mercury, fleet of foot!
Hail Pomona, and fruitful apples!
Hail Attis, who dies and is reborn!
Hail Demeter, bringing the dark of the year!
Hail Bacchus, who fills the goblets with wine!
We honor you all, in this time of harvest,
and set our tables with your bounty

(author unknown)

(Au.

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I want a dyke for president|Zoe Leonard

I want a dyke for president. I want a person with aids for president and I want a fag for vice president and I want someone with no health insurance and I want someone who grew up in a place that is so saturated with toxic that they didn’t have a choice about getting leukemia. I want a president that had an abortion at sixteen and I want a candidate who isn’t the lesser of two evils and I want a president who lost their lover to aids, who still sees that in their eyes every time they lay down to rest, who held their lover in their arms and knew they were dying. I want a president with no air conditioning, a president who has stood on line at the clinic, at the dmv, at the welfare office, and has been unemployed, laid off and sexually harassed and gay bashed and deported. I want someone who has been in love and been hurt, who respects sex, who has made mistakes and learned from them. I want a black woman for president. I want someone with bad teeth, someone who has eaten hospital food, someone who cross dresses and has done drugs, and been in therapy. I want someone who has committed civil disobedience. And I want to know why this isn’t possible. I want to know why we started learning somewhere down the line that a president is always a clown: always a john and never a hooker. Always a boss, and never a worker, always a liar, always a thief and never caught.

by Zoe Leonard, 1992 


way of the canoe

To paddle is to plug into the energies of the place, the land, the air, the water, the ancestors, the children who are yet to be born… The paddle connects us to all of that. To travel by canoe is to ponder where we came from, where we are, where we’re going, who we were, who we are and who we can be. To pull is to connect to the waters, the rocks, the forests, the skies, all the creatures of the Earth, then the people.
(source)

IMAG2256

 


the wilderness letter (excerpts)

from a letter by Wallace Stegner, 1960:

What I want to speak for is not so much the wilderness uses, valuable as those are, but the wilderness idea, which is a resource in itself. Being an intangible and spiritual resource, it will seem mystical to the practical minded–but then anything that cannot be moved by a bulldozer is likely to seem mystical to them. I want to speak for the wilderness idea as something that has helped form our character and that has certainly shaped our history as a people…

Something will have gone out of us as a people if we ever let the remaining wilderness be destroyed; if we permit the last virgin forests to be turned into comic books and plastic cigarette cases; if we drive the few remaining members of the wild species into zoos or to extinction; if we pollute the last clear air and dirty the last clean streams and push our paved roads through the last of the silence, so that never again will Americans be free in their own country from the noise, the exhausts, the stinks of human and automotive waste. And so that never again can we have the chance to see ourselves single, separate, vertical and individual in the world, part of the environment of trees and rocks and soil, brother to the other animals, part of the natural world and competent to belong in it. Without any remaining wilderness we are committed wholly, without chance for even momentary reflection and rest, to a headlong drive into our technological termite-life, the Brave New World of a completely man-controlled environment. We need wilderness preserved–as much of it as is still left, and as many kinds–because it was the challenge against which our character as a people was formed. The reminder and the reassurance that it is still there is good for our spiritual health even if we never once in ten years set foot in it. It is good for us when we are young, because of the incomparable sanity it can bring briefly, as vacation and rest, into our insane lives. It is important to us when we are old simply because it is there–important, that is, simply as an idea.

We are a wild species, as Darwin pointed out. Nobody ever tamed or domesticated or scientifically bred us. But for at least three millennia we have been engaged in a cumulative and ambitious race to modify and gain control of our environment, and in the process we have come close to domesticating ourselves. Not many people are likely, any more, to look upon what we call “progress” as an unmixed blessing. Just as surely as it has brought us increased comfort and more material goods, it has brought us spiritual losses, and it threatens now to become the Frankenstein that will destroy us. One means of sanity is to retain a hold on the natural world, to remain, insofar as we can, good animals. Americans still have that chance, more than many peoples; for while we were demonstrating ourselves the most efficient and ruthless environment-busters in history, and slashing and burning and cutting our way through a wilderness continent, the wilderness was working on us…

…Even when I can’t get to the back country, the thought of the colored deserts of southern Utah, or the reassurance that there are still stretches of prairies where the world can be instantaneously perceived as disk and bowl, and where the little but intensely important human being is exposed to the five directions of the thirty-six winds, is a positive consolation. The idea alone can sustain me. But as the wilderness areas are progressively exploited or “improve”, as the jeeps and bulldozers of uranium prospectors scar up the deserts and the roads are cut into the alpine timberlands, and as the remnants of the unspoiled and natural world are progressively eroded, every such loss is a little death in me. In us.

…Let me say something on the subject of the kinds of wilderness worth preserving. Most of those areas contemplated are in the national forests and in high mountain country. For all the usual recreational purposes, the alpine and the forest wildernesses are obviously the most important, both as genetic banks and as beauty spots. But for the spiritual renewal, the recognition of identity, the birth of awe, other kinds will serve every bit as well. Perhaps, because they are less friendly to life, more abstractly nonhuman, they will serve even better. On our Saskatchewan prairie, the nearest neighbor was four miles away, and at night we saw only two lights on all the dark rounding earth. The earth was full of animals–field mice, ground squirrels, weasels, ferrets, badgers, coyotes, burrowing owls, snakes. I knew them as my little brothers, as fellow creatures, and I have never been able to look upon animals in any other way since. The sky in that country came clear down to the ground on every side, and it was full of great weathers, and clouds, and winds, and hawks. I hope I learned something from looking a long way, from looking up, from being much alone. A prairie like that, one big enough to carry the eye clear to the sinking, rounding horizon, can be as lonely and grand and simple in its forms as the sea. It is as good a place as any for the wilderness experience to happen; the vanishing prairie is as worth preserving for the wilderness idea as the alpine forest.

So are great reaches of our western deserts, scarred somewhat by prospectors but otherwise open, beautiful, waiting, close to whatever God you want to see in them. Just as a sample, let me suggest the Robbers’ Roost country in Wayne County, Utah, near the Capitol Reef National Monument. In that desert climate the dozer and jeep tracks will not soon melt back into the earth, but the country has a way of making the scars insignificant. It is a lovely and terrible wilderness, such as wilderness as Christ and the prophets went out into; harshly and beautifully colored, broken and worn until its bones are exposed, its great sky without a smudge of taint from Technocracy, and in hidden corners and pockets under its cliffs the sudden poetry of springs. Save a piece of country like that intact, and it does not matter in the slightest that only a few people every year will go into it. That is precisely its value. Roads would be a desecration, crowds would ruin it. But those who haven’t the strength or youth to go into it and live can simply sit and look…

…We simply need that wild country available to us, even if we never do more than drive to its edge and look in. For it can be a means of reassuring ourselves of our sanity as creatures, a part of the geography of hope.

read the letter, in its entirety


Experts from Collapse (Ch 1) by Jared Diamond

tabbymill

Ruins of an old sugar mill of tabby construction here on the Georgia coast…  Millions of such buildings exist around the world, from the abandoned civilization of Cahokia (near my hometown)  to the 1950’s gas station that was bypassed by a newly built interstate system.

The monumental ruins left behind by those past societies hold a romantic fascination for all of us. We marvel at them when as children we first learn of them through pictures. When we grow up, many of us plan vacations in order to experience them at firsthand as tourists. We feel drawn to their often spectacular and haunting beauty, and also to the mysteries that they pose. The scales of the ruins testify to the former wealth and power of their builders — they boast “Look on my works, ye mighty, and despair!” in Shelley’s words.

Yet the builders vanished, abandoning the great structures that they had created at such effort. How could a society that was once so mighty end up collapsing? What were the fates of its individual citizens? — did they move away, and (if so) why, or did they die there in some unpleasant way? Lurking behind this romantic mystery is the nagging thought: might such a fate eventually befall our own wealthy society? Will tourists someday stare mystified at the rusting hulks of New York’s skyscrapers, much as we stare today at the jungle-overgrown ruins of Maya cities?

It has long been suspected that many of those mysterious abandonments were at least partly triggered by ecological problems: people inadvertently destroying the environmental resources on which their societies depended. This suspicion of unintended ecological suicide — ecocide — has been confirmed by discoveries made in recent decades by archaeologists, climatologists, historians, paleontologists, and palynologists (pollen scientists). The processes through which past societies have undermined themselves by damaging their environments fall into eight categories, whose relative importance differs from case to case: deforestation and habitat destruction, soil problems (erosion, salinization, and soil fertility losses), water management problems, overhunting, overfishing, effects of introduced species on native species, human population growth, and increased per-capita impact of people.

Those past collapses tended to follow somewhat similar courses constituting variations on a theme. Population growth forced people to adopt intensified means of agricultural production (such as irrigation, double-cropping, or terracing), and to expand farming from the prime lands first chosen onto more marginal land, in order to feed the growing number of hungry mouths. Unsustainable practices led to environmental damage of one or more of the eight types just listed, resulting in agriculturally marginal lands having to be abandoned again. Consequences for society included food shortages, starvation, wars among too many people fighting for too few resources, and overthrows of governing elites by disillusioned masses.

Eventually, population decreased through starvation, war, or disease, and society lost some of the political, economic, and cultural complexity that it had developed at its peak. Writers find it tempting to draw analogies between those trajectories of human societies and the trajectories of individual human lives — to talk of a society’s birth, growth, peak, senescence, and death — and to assume that the long period of senescence that most of us traverse between our peak years and our deaths also applies to societies. But that metaphor proves erroneous for many past societies (and for the modern Soviet Union): they declined rapidly after reaching peak numbers and power, and those rapid declines must have come as a surprise and shock to their citizens. In the worst cases of complete collapse, everybody in the society emigrated or died. Obviously, though, this grim trajectory is not one that all past societies followed unvaryingly to completion: different societies collapsed to different degrees and in somewhat different ways, while many societies didn’t collapse at all.

The risk of such collapses today is now a matter of increasing concern; indeed, collapses have already materialized for Somalia, Rwanda, and some other Third World countries. Many people fear that ecocide has now come to overshadow nuclear war and emerging diseases as a threat to global civilization. The environmental problems facing us today include the same eight that undermined past societies, plus four new ones: human-caused climate change, buildup of toxic chemicals in the environment, energy shortages, and full human utilization of the Earth’s photosynthetic capacity.

Most of these 12 threats, it is claimed, will become globally critical within the next few decades: either we solve the problems by then, or the problems will undermine not just Somalia but also First World societies. Much more likely than a doomsday scenario involving human extinction or an apocalyptic collapse of industrial civilization would be “just” a future of significantly lower living standards, chronically higher risks, and the undermining of what we now consider some of our key values. Such a collapse could assume various forms, such as the worldwide spread of diseases or else of wars, triggered ultimately by scarcity of environmental resources.

If this reasoning is correct, then our efforts today will determine the state of the world in which the current generation of children and young adults lives out their middle and late years.


To the beautiful, unobtainable beloved: A poem — Druid Life|Nimue Brown

Longing writes poetry. Contentment spends an hour more In the duvet. Longing burns and strains. Contentment snuggles Asks for little. Longing relishes the bittersweet Taste of its own frustration. Contentment potters about. Longing speaks with A scorched, parched tongue. Contentment doesn’t say much. If I put my lips To your skin […]

Read the Rest! via To the beautiful, unobtainable beloved: A poem — Druid Life


A Dying Mule Always Kicks the Hardest (Rev. Dr. William J. Barber II via Bill Moyers)

I’ve had a lot of time lately to think about how the political is personal, and how religion and spirituality define who we are as individuals and how we relate to the world around us, and that our political views can either be a a confirmation or a repudiation of our religious/spiritual views… My Paganism is rooted here, though transplanted several times, in the soil of our Southern states and their difficult and painful history. While we may not see eye to eye in our religious beliefs, I can certainly agree with Rev. Dr. William J. Barber’s assessments here:

A Dying Mule Always Kicks the Hardest

November 17, 2016 by

This post first appeared on BillMoyers.com.

The reactionary wave that swept across America with the election of Donald Trump is not an anomaly in our history. It is an all-too-familiar pattern in the long struggle for American reconstruction.

The story of our struggle for freedom is not linear: Every advance toward a more perfect union has been met with a backlash of resistance.

When African-Americans became full citizens of the United States during Reconstruction, a violent backlash arose in the Redemption movement that included both the violence of the Klan and the voter suppression of Southern Democrats. The same kind of backlash followed the legislative victories of the civil rights movement — what many historians call a “Second Reconstruction.” Richard Nixon’s “law and order” campaign of 1968 was an intentional effort to appeal to racial hate and fear without using overtly racist language. His adviser, Kevin Phillips, called it the “Southern Strategy.”

Donald Trump’s unanticipated victory could not have been possible without the election of Barack Obama as America’s first African-American president. Trump entered national politics by waging a crusade against the possibility of Obama’s citizenship. It proved to be the perfect way to touch the psychic wound of so many Americans who have not faced our legacy of racism. Anyone familiar with the Mississippi Plan of 1876 or the Southern Strategy of 1968 can be surprised only by the ease with which Trump adapted them for the 21st century.

Trump’s attacks on immigrants, Muslims and the LGBTQ community were political ploys based on the fundamental racial fear at the heart of the American experience. When he told white Americans that he was their last chance to make America great again, he was touching a wound passed down since the lost cause religion of the 19th century.

America must not waste time asking ourselves how this could have happened. It happened because it is a habit written deep in our public memory. If we are willing to see ourselves as we are and have been, we will also see our potential for prophetic resistance, even in times like these.

For we are also the heirs of great dissenters who’ve stood for right even when they were a minority of one. When the Jim Crow laws of the solid South were upheld by the US Supreme Court in the case of Plessy v. Ferguson, only one justice — John Harlan of Kentucky — dissented. But his dissenting opinion laid the legal groundwork upon which Thurgood Marshall built his case over half a century later in Brown v. Board of Education.

When Woodrow Wilson showed Birth of a Nation at the White House a century ago, W.E.B. DuBois, Ida B. Wells and the interracial NAACP challenged the most powerful man in America to face his racism. When three civil rights workers were brutally murdered in the first days of Freedom Summer, black and white students chose to press on together, challenging Mississippi’s brutal racism.

Less than a majority of Americans elected a mortal, not a god, when they cast their ballots for Donald Trump. They did not un-elect the foundational principles of our Constitution, nor have they overwhelmed the moral convictions of our faith.

Across lines of division, we can continue to build the moral coalition that is already a majority in this country. We can and must face the race and class question together and not as separate issues.

Yes, we have some difficult days ahead. But our foreparents were up against more with less. And they taught us that a dying mule always kicks the hardest. Our work continues: we must work together for a Third Reconstruction in America.