Relevance in the 21st Century

Relevance in the 21^st Century

By Karl Thorrwolf

It seems that one of the clarion calls for the Pagan and Heathen movement lately has been the call to relevance for the 21st century. But what exactly do we mean by that? It seems as if everyone is asking for it, but no one is defining it. Is relevance the new buzz phrase for acceptance? Is this why we have the plague of pseudo-history stalking us at every turn. Trying to prove to the world that we are valid because we have a paper trail X number of years long? Hopefully we can come to some consensus about what is meant by relevance and in doing so, perhaps strive to apply that definition so as to be a vital force in Midgarth.

Many in the Heathen community are trying to reclaim our lost heritage and are attempting to restore the Old Ones to Their rightful places in our lives. In doing this, they have created rituals based upon what is recorded in the Eddas and the other Lays and Sagas. Granted that much of this material has a Christian gloss upon it, but careful perusal may show what is "ours" and what is "theirs." Some have gone so far as to recreate period costumes and other accessories known to be used by our ancestors. But the major question still looms, "Do the rites of yore and the garb of yore pertain to our lives as urban practitioners of an ancient religion?" This was touched on in the review of Teutonic Religion in the summer issue of The Heathen's Hearth. It was posited that some of the rites had a strange, almost anachronistic feel to them. Well, yes. This is because we have grown up in a society and culture that has placed great relevance upon the "modern." We use a language that is a hybrid of Latinate and Germanic words, which when the Latinate is removed does have an archaic feel to it. Do the actual words lend an air of "holiness?" No, but they can set a mood. One dear friend refers to ritual's end as "striking the set," and in a way she's right. We move from the mundane to the esoteric and back as an actor moves through a part in a play. In fact some rites are referred to as religious drama. Does this lessen the rite's value? Of course not. Is it irreverent? Not in the usual sense of the word. It merely means that through the use of speech and props, we've tried to create sacred space and worship. Which leads to a main argument in the community today. Worship in garb, street clothes or skyclad.

Does it matter how we are dressed (or not dressed) for our religion to be valid? If one sees the rites and accessories as merely focus points for religion, a kind of touchstone to the past, then the answer is a resounding "No." But if we get lost in the trappings of ceremonial magick, wherein each item has an intrinsic value unto itself, then the answer is an equally resounding, "Yes." If a person feels that to dress in period garb is necessary for worship, then by all means let that person do so. Even the Christians get into their "Sunday best" when they go to worship. The feeling of getting dressed up puts a person into the proper frame of mind, so to speak. The dressing in garb becomes part of the ritual, a kind of focusing upon what is to be done. Without this mindset, the act is akin to getting ready for the Ren-Faire, a "gee look at me" that the Gods will find amusing at best and discourteous at least. Granted the mundane world sees us in garb and probably does think it amusing at best or delusional at worst, and this may lessen our impact for validity (or acceptance). However, if we as a people unite in active participation in activities that directly affect the mundane world and are not in garb, then the world will see us as committed to a way of life that is real and valid. After all one doesn't wear a suit to plow a field. Neither should we wear ceremonial garb when donating blood, working the food bank, protecting the ecology, nor whatever project is being undertaken. Which leads to the next vexing question. How involved should we, as a people of the Old Ones, be in the affairs of the mundane world?

To borrow (and paraphrase a tenet of another religion), we should show the mundane world our caring and troth in our daily life so as to show that we are not just playing at a "costume piece" or are role-playing medieval recreationists gone amok. But, one may ask how can we show our troth to the mundane world? As has been stated in Heathen's Hearth before, participating in a blood drive is an excellent vehicle for this purpose. Whether one uses blood ritual in their worship practice or not, it is a marvelous way to show the world that we care about life and are committed to improving, and even saving, life. In fact, a blood drive may even be considered as the modern counterpart to the blood sacrifices our ancestors performed many years ago. It sets up a gebo relationship with the Gods and Goddesses in that we have given part of our life and we are asking Them to give life where it is needed. Simplistic notion? Perhaps, but haven't a good many great causes started simply? A food drive or working a food bank is a modern concept of guest right and hospitality. If one looks at the 9 Noble Virtues, a great many modern social activities such as these could be formulated. To paraphrase again, "By your works you shall be known." A friend once asked, "Why do you do the things you do as a Pagan?" The reply was simply put as "This isn't what I do, it's what I am." If we as Heathens can adopt this as a credo, then the mundane world will have no other choice, but to accept us as a valid religion. For we will not be practicing a religion, but actively living it. It may mean asking ourselves the reasons for which we do things and to also ask the deeply reflective question of "Am I truly committed or am I just a fluffy bunny playing at being a Heathen?" If we answer the former in the affirmative, then it doesn't matter what accouterments we use. If we answer the latter in the affirmative, it's no wonder there is strife and derision abounding, and the Gods will not look upon us with "blithe eyes ." Nor will They give "to those sitting here victory ... " nor "goodly spell and speech ... and healing hands in this life." (Sigrdrífumal, st. 2, 3)

As to the pseudo-history that is with us at every turn, there is a simple solution for that problem. Study and Research! Yes, we have a paper trail at least 800 years old, but can any of us effectively use it to "validate" what we say or do? Just to be able to quote the Voluspa verbatim, or any other of the lore for matter, doesn't make it alive to us. We must be able to internalize the wisdom given to us and be able to say, "Here stand I," even though we stand alone. Until we know what our heritage is, we are little more than a group of medieval reconstructionists. Also, we have to be honest and admit that not everything we do in ritual is a direct draw from the way our ancestors did it. Ragnar from 1000 C.E. would probably see us and ask, "Why do you do it that way?" or "We never did that!" We have to be honest; we are a reconstructed religion. Or perhaps we might consider the term reclaimed. We have a lot of written material, but we also have access to the wisdom of our Gods and Goddesses if we but listen to them. To agree with sentiments stated in this publication before, and to add some remarks to them, it doesn't matter if your religion is 50 years old (or 1000 or 20,000), if it works, then use it. We are, after all is said and done, a pragmatic people.

If we as a people see worship and work as a way to honor our Gods and Goddesses, constantly seeking out ways of honoring Them, then we will have achieved "relevance" and validity, for the mundane world will see a difference and we will have made a difference. And by making a difference, we will have achieved acceptance and be able to carry our faith into the 21st century, heads held high, knowing that our Gods and Goddesses are with us in all things.

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This idea grew from an Autumnal equinox symbel discussion. Ideas are taken from: Rowan Erdasdottír, Yrsa Brightshield-Freyjasdottír, and Karl Thorrwolf. If we have caused rational thought, then our purpose is met. Hail and well met until we raise horn again.

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