Asatru/Heathenry

"While I find numerous points of contention with McNallen, he has proven a consistent spokesperson for his religious vision. McNallen’s authentic voice and personal charisma come through in this book, making it a clear and accessible argument for the folkish Heathen movement."

Pagans have long been linked to environmentalism in multiple studies and practicing Pagans generally believe that environmentalism is inherent in Pagan paths. Further projects deduced that the motives for environmentalism by Pagan individuals are altruistic in motivation. My research highlights the slightly paradoxical individualistic nature of the various Pagan paths which argues that environmentalism is only inherent by proxy of the people that practice the various paths and that when utilizing ecological practices within rituals, motivations become more self-serving. This research also uniquely gains insight into path specific attitudes towards environmental policies and participation in advocacy by the naming of specific organizations.

excerpted from 'Race, Gender, and the Problem of "ergi" in modern American Heathenry" (and severely edited)for a conference presentation for Fordham University: Seventh Annual Fordham Theology Graduate Student Association Conference on Religion and Racial & Ethnic Justice, NY, NY, March 30-31, 2017.

Runes and runic divination in particular have been areas of long-standing interest among Pagans. Two new books of runes take readers beyond divination into less familiar territory and are worth attention for the ways in which they reflect broader themes in Pagan studies. Analyzing contemporary Pagan literature around the runes could provide something of a "core sample" for Pagan religious history. With their distinctive approaches to the runes, Harrell's Runic Book of Days and Pennick's Wyrdstaves of Old Northumbria indicate the usefulness of this sort of literary analysis.

As a variant of alternative spirituality derived from postmodern fluidity and fragmentation of large narratives, Nordic Heathenry has gone through a revival for the past decades. Due to the common ground of potentially völkish/ethnicist views shared by far-right milieus, it has been confronted with the risk of the extremist framework dominating the reception of Norse symbols and myths. While many strains of heathenry might present similarities in their neo-romantic nativist revival, some have been attempting to focus on a heritage discourse that can become acceptable and normalized in society, reflecting an open and inclusive attitude. The Asatru Association in Iceland and The Old Way in Sweden, through their public message and stated mission, underline the need for the freedom to reinvent myth and ritual while remaining anchored in the present, thus distancing themselves from other cultural appropriations and proclaiming their own role in society. The very flexible view on myth and ritual constitutes a defining aspect for the identity of these movements.

Seiðr y Völvas
Nel Riott, 2020 - Hermandad Vanasatru Argentina
nelriottart@gmail.com

Introducción
En este archivo traeré una recopilación de las entradas relacionadas con Seiðr y las Völvas que se han publicado en el blog de la Hermandad Vanasatru Argentina.
Hace tiempo que estoy en el estudio de Seiðr, y creo que debí haber hecho esta investigación hace tiempo ya que me proporcionó mucha satisfacción, nuevos saberes, y un poco más de entendimiento.
Me tomé el tiempo de investigar, seleccionar y traducir fuentes para la recopilación de información sobre völvas, para que las chicas de mi grupo de Seiðr tenga una base solida donde empezar y entender un poco más el camino que están tomando. Espero que séa de su agrado la información que seleccioné. Estarán adjuntados los contactos, y fuentes de donde saqué la información a final de éste pdf.
Aclaración: En este archivo puede llamarse “Seiðr” tanto a la práctica mágica como a la diosa de la magía nórdica, Heiðr.

A complete history of historical Heathen Saxony, and a complete analysis of historical Saxon Heathenry based on the historical literary sources and archaeological record. The Saxon Gods and Goddesses are explained; along with the Saxon customs, holidays, and rituals outlined in great detail. Saxon cosmology is explained, along with a retelling of Saxon folklore based on historical evidence and lore. All sections of Old Saxon poetry relevant to Saxon Heathenry are presented in both Old Saxon and translated along with modern English along with detailed analysis. This is a complete book on Aldsidu (Old Saxon Heathenry).

Since the original publication of this book in 2007 many fresh archaeological investigations and academic studies have been published. There have also been some important new developments in the modern Heathen world and its’ institutions and the trends of thinking and influences of leading individuals. I have therefore undertaken a complete revision of the entire text before re-publishing it. Once again, I have sought to present facts in their ‘raw state’ including contradictory evidence and made it clear when I am including my own opinions so that readers can make up their own minds as to what they believe to be the truth. Of course, in many cases we may never know what the ‘truth’ was, and in other cases the practice will differ from one geographical location to another. They may also differ as the several centuries of dynamic cultural developments changed the historic practices of Germanic and Scandinavian cultures. I have also footnoted many references so as not to interrupt the flow of the text for the reader.

It is also natural that we evolve personally as modern Heathens, and I would think it sad if I had not developed personally in my beliefs, knowledge and practices since setting out on what was known as an ‘Odinist’ path so many years ago. (Which in turn was re-labelled Northern Tradition, Asatru, Theod and many more poorly defined epithets.) I am not ashamed of what I have done or written before, as that was the result of my studies and the information available to me at that time. With new knowledge and experience comes the responsibility to develop, re-appraise and even reinvent the way I function within my spiritual path. I would fervently hope that readers will embrace a similar approach.
There then comes the relatively recent tension between the ‘re-constructionist’ (recon) and non-recon ‘folkish’ adherents, with a lot of angst between the two. My own approach is to take the useful bits of historic practice when we can find it to augment the more modern (and sometimes more culturally appropriate) methods. Personally, I do not tend to use much Old Norse or Old English within rituals since I am not a language scholar, although I do have some knowledge. Neither do I believe that all historic practice is appropriate: we live in different times, when keeping slaves and sorting out disputes by combat are frowned upon. However, we can still draw upon some of the spirit of those times: being brave and standing up for our principles, keeping our promises, living honourably etc. As people we are as diverse as our ancestors, and just like them we are likely to adopt differing roles in our society, with varying amounts of commitment and ability. The role of a volva was very different to that of a gothi or gytha, and still is now. Neither may be a suitable role for a modern Heathen but may be considered. The use or even belief in magic is frowned upon by some Heathens, and they are entitled to their opinions. The recent development of some Heathens giving special attention to Loki (sometimes known as Rokkatru) has been quite divisive but I believe that we should celebrate our diversity and continue to be independent spiritual thinkers.

In this text the author focuses his attention to how well the old poem Völuspá is shown in the carvings in the Gosforth Stone Cross. In my former book Völuspá; The Holy Land in the North-East I conclude that the poem is telling the story of the old society in the North-East of Britain, known as Northumbria. The illustration in the poem refers mainly to the county south of the River Tyne and north of the River Swale. The poem tells how the society was organized, how it developed and how the people in the end lost their sovereignty to the King in the south and the Catholic church. It can be assumed that the former liberal church of St Cuthbert was not Catholic enough. The poem gave a good description of how well religious sites, established place names and other monuments relate to its centre site or the Mithgard in Hunwick in County Durham.
The likeness of the poem and the Gosforth Stone cross is striking and that makes our understanding of the poem that much deeper as it gives an unique chance to understand many of the signs used at the time. To have access to the carvings in this context opens up new ways to interpret the myth from the time of the Vikings and the Anglo-Saxons from this time in the ninth century and prior to that.
There are so many similarities to Northumbria south of the River Tyne to the description given in the poem. Some of the places referred to come close to the poem that the relation can hardly be refuted and in other places deduction is needed to get the relation cleared.
This paper is philosophical in nature and the question is asked if this possible references to Northumbria can be verified in historical or archaeological research as that might shed some light on this old society and on this Anglo-Icelandic relationship. And as this paper is philosophical in nature, then there are many ideas presented here, there is no former paper indicating any of this relation of the poem to Northumberland, only the fact that some of the sites in the county do fit exceptional well to the description given in the poem and other sites and place names can also be assumed to fit to the picture given of the place and its history.
All references to the Anglo-Saxon Dictionary in this text indicate that there are new interpretations and different from earlier interpretations. It would complicate the text to go lengths to explain this difference and hopefully that will be done at a later date to compare all these translations. In this text there is interpretation of the meaning of the sites and places drawn from possibilities given by the poem.
The information that can be concluded from the Gosforth Stone Cross adds a lot to the information in Völuspá poem and hopefully it will be verified with other artifacts and finds from this time.
This calculation of sunsets and sunrises as can be expected is the message in Völuspá might relate to other areas in Britain or other places in the world and are possibly calculated and replicated from one area to another in Pre-Christian era. These references might possibly relate to other shires in Britain, calling for further research as it would give enhanced understanding of the old world and the names of places. Such work might enhance the understanding of the names of places in Britain which today seems to be difficult to gather and the meaning of these names are unclear and based on vague assumptions that are more often than not verified with local knowledge.

“Asatru”, the modern worship of the Heathen deities of Scandinavia and Northern Europe, is a relatively young, internationally developing religious phenomenon. Since the 1990’s researchers have gradually built a body of academic literature seeking to chronicle and contextualize Asatru’s multifaceted histories, beliefs, practices and social developments within the larger arena of Western societies. This critical historiography provides an over-view of the most influential extant research of Asatru and frames the developing academic discourse. The article shows that Asatru is a dynamic, heterogenous web of intersected movements which are both rapidly developing, and prone to the influences of overarching societal discourses, and that this is especially true of popular and academic discourses aimed at Asatru itself. This historiography serves as a landmark demonstrating where we have come so far as researchers with our study of and relationship with Asatru, and what steps we might consider taking in the future.

Folklore is rife with allegorical tales of tricksters who roam the wilds and the spaces in between, influencing people and gods alike with cunning skill. Tricksters shape their attributes at will, ranging from a preeminent creator, jester, and scapegoat to an inventor of tension and sometimes helpful resolve. Tales involving them are engaging and anticipatory adventures with abundant lessons that predominantly focus on morality, carefulness of action, the value of adhering to established social structures, and taking part in community mindedness. Whether featuring as the focus of a cautionary tale, animus, anti-hero, or even deity, the trickster appears as a central element and counterpart in much of European folklore and myth. This paper focuses on the variations and roles of tricksters as they appear in European folklore and mythology, and assess their roles within the European landscape.

The native English Heathen religion had a cult in which the pinnacle and most important deity was its Earth Goddess. Also, that cult was the most important in the religion, and many people continued to think of themselves as the Earth goddess' children even under Catholic supremacy. The conclusion is supported by Old English literature, archeological evidence, place names, and analogies from foreign religions, including Proto-Germanic religion.

2016/17 tavaszi félévében leadott szakdolgozatom, amely  hazai, izlandi és amerikai asatru közösségeket mutatja be és elemzi vallástudományi, kultur- és szociálantropológiai . A dolgozat alapja a 2017-ben első helyezést elnyert OTDK dolgozatom kutatása, valamint a terepgyakorlataim, interjúim, kérdőíveim összesítése.
A dolgozat egészét, vagy részeit kizárólag a szerző megjelölésével szabad használni.

This article based thesis discusses five contemporary Pagan branches: Wicca (or Modern Witchcraft), Druidry, Asatru (or Modern Heathenism), the Goddess Movement and Neo-Shamanism from an anthropological angle. The focus of the thesis is on the ritual practice, especially the celebrations of the Wheel of the Year, magic and divination practices. It also elucidates the importance of trance rituals and spiritual experiences and its therapeutic uses

Sonne Heljarskinn " O meio ambiente e a paisagem perderam sua inocência e misticismo. A racionalidade do homem moderno e sua constante exigência de entendimento e explicação constituem os maiores obstáculos para nossa compreensão do mundo de ideias de nossos primeiros ancestrais ". (Stefan Brink) RESUMO: O presente texto tem o objeto de analisar, na documentação das Eddas (em prosa e poética), textos medievais sobre a cultura escandinava pré-cristã, bem como em estudos mais recentes, principalmente o de Hilda Roderick Ellis, o problema da origem, do significado, e do culto aos álfar (elfos), em especial nos povos germânicos da Escandinávia. Busca apresentar alguns pontos que evidenciem sua importância para os povos que os cultuavam, bem como as diferenças perante os povos próximos, além de uma análise etimológica das palavras relacionadas aos álfar na antiga cultura escandinava. Tendo em vista as dificuldades ao se analisar uma cultura transmitida oralmente quando esta é cristalizada na língua escrita, este artigo propõe então a destacar as semelhanças dos elfos com outros elementos da cultura dos povos do norte europeu, como as Dísir e o Culto aos Ancestrais. Dessa maneira, evidenciamos, seguindo a linha de estudiosos como Ellis e Turville-Petre, as semelhanças que existem entre aspectos da antiga cultura pagã escandinava que geralmente são tomados como divergentes e sem associação entre si. Palavras chave: letramento na Escandinávia, elfos, álfar, culto aos ancestrais. ABSTRACT: The present work has as its objective to analyze, in the Eddic documentation (both poetic and prose), medieval texts about the pre-Christian Scandinavian culture as well

Vorbemerkung: Der " Germanische Glaube " der Neuzeit geht in seiner klassischen Form auf den spirituellen Maler, Professor und Dichter Ludwig Fahrenkrog sowie in Teilen die Schriftsteller Wilhelm Schwaner und (den hier nicht näher behandelten) Adolf Kroll zurück.

Als zugehörige Organisation gilt die " Germanische-Glaubens-Gemeinschaft " (GGG), die Anfang des 20.Jh. darum bestrebt war, diesem Glauben eine religiöse Ausdrucksform zu geben. Namhafte Impulse erhielt die Weltanschauung der GGG neben der Deutschen Mystik von den esoterischen Strömungen der Neuzeit und den neuheidnisch-germanischen Bewegungen Skandinaviens. Die Anhänger rekrutierten sich vor allem aus der Freireligiösen Bewegung (die eine Religiösität abseits der großen Kirchen anstrebte), der Völkischen Bewegung (zur Begründung eines neuen " Deutschtums ") sowie der Los-von-Rom-Bewegung (als radikalere anti-römischkatholische Reform des Christentums).

In der Nachkriegszeit traten vermehrt die Friedens-und Umweltschutz-Bewegung an deren Stelle, die auch schon durch ihren Bezug zur Lebensreform-Bewegung in die frühe GGG gedrungen waren, weswegen die Einflüsse und Veränderungen äußerst vielfältig waren. Eine politisch und sozial eindeutige Zuordnung ist daher nicht wirklich möglich. Wilhelm Schwaner hatte 1907 eine " Germanenbibel " veröffentlicht, in der er Zitate gesammelt hatte (hauptsächlich von Politikern und Philosophen), die ein aus seiner Sicht germanisches Religionsverständnis des Christentums begründen sollten. 1924 erschien von Fahrenkrog das gedruckte Manifest " Germanischer Glaube " , in dem er die Grundlagen der bereits 1913 gegründeten GGG erstmals in Buchform darstellte. Diese Grundlagen lauteten im Wesentlichen: Heidnische Naturmystik als Weg der Gotteserkenntnis, deutsche Denker und Dichter als geistige Inspirationsquelle anstatt der griechischen Philosophie und den Propheten Israels, schließlich " Gott in uns " als immerwiederkehrende Formel im Sinne eines " Erlebens statt Erlernens " und einer " Innerlichkeit statt Geschichtlichkeit ".

Es ist hierbei wichtig, die Mystik als universellen Erkenntnisweg zu verstehen, der zunächst nichts mit völkischen, germanischen oder anderen nationalen Eingrenzungen zu tun hat. In vielen berühmten Mystikern und Poeten aber sah Fahrenkrog " die deutschen Zeugen, die ein Erleben, ein Innewohnen, das Wissen um die Tatsache *Gottes in uns* als die Forderung des religiösen Bewußtseins verkündeten ". Sie werden hier im folgenden, ergänzt durch die wichtigsten Zeugen von Schwaners " Germanenbibel " , in zeitlicher Reihenfolge aufgeführt.

Ultra-conservative and social justice politics in North America have imbued political meaning into ideas of race and religion. Norse Pagans (i.e., Heathens) are factionalizing and contesting the significances of race and gender in their religious mythology, systems of magic, and communal belonging via the Internet. This thesis focuses on the role of digital platforms in shaping the religio-political sociality of Heathens and in forming “a community in practice” that stretches across several social media platforms and individuals’ offline lives. I draw on survey data, semi-structured interviews, and participant observation in a digital ethnography of The Asatru Community (TAC), an anti-racist Heathen religious group. I approach social media and the Internet as overlapping with the offline, resulting in a multi-sited social arena in which discourses of religious and political significance occur and are inherently intertwined. I also rethink existing definitions of community online. My study takes place primarily across Facebook and Discord, where most community activity occurs. I show how sentiments of community and individual identity are religiously and politically mediated via users’ bodies and speech across multiple Social Networking Sites and forms of interaction within each site. Thus, social media facilitates the creation of aesthetic styles and obscures geographic boundaries, a process that supports a unified sense of community and identity, while also challenging the division between online and offline.

Despite the historical use of certain Norse Pagan symbols by white supremacists in Europe and in America, many modern Norse neo-Pagans are looking for ways to push back against the appropriation of their sacred symbols by bigots. This paper incorporates historical research as well as interviews with modern neo-pagans on their strategies for protecting and reclaiming their sacred symbols.

Abstract: This paper examines the controversy within American Heathenry over whether it is appropriate to prostrate, kneel, or bow before one’s Gods. It delves into the conflict between embodied devotional practice and community values, orthodox lore, and the difficulties inherent in revivifying a polytheistic tradition in the modern world.

"This scholarship is immensely valuable, especially for readers who,
like some Americans, may be less familiar with these European sources
and history. Schnurbein details the work of numerous völkisch think-
ers and reveals the extent to which contemporary Heathenry has been
reliant upon these precursors. She approaches Heathenry as an inter-
national  network,  laying  out  the  sources,  personalities,  and  inter-
pretive methods that Heathen movements share across national and
cultural  contexts.  She  is  also  unequivocal  in  her  critical  framework 
and warns against lapses in critical analysis that gloss over or obscure
völkisch memes."

An Epicurean commentary on the Havamal, which celebrates friendship, hospitality, wisdom, self-sufficiency, moderation, and cheerfulness, and also provides a shamanic tradition that satisfies the Dionysian / non-linear hemisphere of the brain.

"For observers of contemporary Heathenism, the
book offers the most intellectually robust interpretation of Germanic
history that has emerged from folkish Heathenry and thus marks an
important development within the intellectual history of the movement."

For years, academics have argued that the Nordic myths were preserved due to antiquarian interest amongst the Icelanders, but I find this argument somewhat unconvincing. Instead I shall approach the topic from a folkloristic standpoint, which argues that groups only preserve things which are in some way important to them and their identity. In what way would pagan myths be important to Christian Icelanders? Why would they preserve them? In this paper I hope to address this question by looking specifically at the myths about Loki. By looking at the textual sources for these myths, preserved in the 13th and 14th centuries, I will seek to explain what messages Icelanders at that time might have found in these myths. The first part of the paper will argue that Loki is a trickster figure by attempting to arrange the myths about him into a cycle. By doing so, I will be able to compare Loki to other trickster figures and using Jung’s theories I will make an argument for Loki’s role in Icelandic society. Hopefully, this will be the start of a larger project which will include all the myths.

Asatrú as a religious movement in Scandinavia, particularly in Iceland, shows a continuing line of dialogue dating back at least to the 16th Century. At its core, the practice of Asatrú and its place within society reflects the push towards creating a model of the “ideal Scandinavian”. The very act of promoting this mythology of larger-than-life role models also reflects what is valued by the society. Examining how this religion is used as a tool for group cohesion further reveals such things as what other cultures are seen to represent, and what is important when defining such terms as “strength,” “citizen,” and “sacred.”

Asatrú as a religious movement in Scandinavia, particularly in Iceland, shows a continuing line of dialogue dating back at least to the 16th Century. At its core, the practice of Asatrú and its place within society reflects the push towards creating a model of the “ideal Scandinavian”. The very act of promoting this mythology of larger-than-life role models also reflects what is valued by the society. Examining how this religion is used as a tool for group cohesion further reveals such things as what other cultures are seen to represent, and what is important when defining such terms as “strength,” “citizen,” and “sacred.”