My The Wild Hunt article “The Tiger’s Leap” starts with Walter Benjamin’s theories about the constant “emergency situation,” especially as experienced by Black and Brown people in the United States. It further explores his ideas about the “moment of danger,” “exploding the continuum of history” and relating to the past through “the tiger’s leap into that which has gone before […] into the open sky of history.” It then looks at calls to “make it impossible for this system to govern on stolen land” and the anti-DAPL struggle in particular.
I received this text in an email, and would like to share it with anyone reading this blog.
An emergency call from so-called North Dakota to all witches, pagans, and co-conspirators of earth centered spiritual faith to join us in resistance
This is a call. Not to be heard, but felt. A call to be moved. A call to action.
Many of you now know of the struggle of the Standing Rock Sioux and innumerable other indigenous nations against the Black Snake called Dakota Access Pipeline. The prayer and action camp at Standing Rock has been sustaining a vibrant community in resistance to the pipeline since the spring, slowing down construction and withstanding militarized police harassment on a near daily basis. The 20 mile injunction placed on construction by the federal government has been lifted, and construction is now within just 6 miles of the Mni Sose River and the encampment. The battle has entered its most decisive moment.
Our indigenous relatives from across Turtle Island have come here to continue a struggle that has been kept alive for over half a millennium. They have come here as the original and sovereign land tenders, earth defenders, and water protectors of this place. As the original walkers of the path of right relationship. They have come here to take back power and to show leadership in the fight against exploitation and commodification, against the culture of colonization and inquisition, and for a healthy and bountiful world.
We are humbled and inspired by their initiatives, and unconditionally support them. Now is the time for us as allies in this anti-colonial struggle, to call upon our fellow comrades to join us on the battlefield.
To all who pray to our Earth and the water that cleanses her and brings forth life. To all who cast a circle and call in the elements, spirits, gods and goddesses, and deities; who ask for guidance from the spirit world. To those who listen to the ancestors as our descendants lay and wait. To those who align themselves with the cycles of the moon, the seasons, and the tides. For whom the cycle of life and death does not instill fear and aggression, but strength and comfort. To all who know how to listen.
It is time now witches, to deepen our work not only of casting spells and hexes, but of breaking them. We call forth the de-spelling of individualism, empire, spectacle, domestication, and whiteness.
It is time now witches to join us. Join us in spirit and join us in humility on this land. Bring your magick. Bring your prayers. Bring your bodies to the frontlines to protect all of creation. Come ready to take decisive action to kill this Black Snake. Come ready to follow in the path of indigenous warriors. We call you to join a frontline battle in a spiritual war that has been raging for centuries. A war against a dead civilization for all life on earth.
If you cannot come in body, take action from afar; the form of life of our enemies pervades all around us. If you cannot come, pray, cast, gather the coven, go to the wild, hold ritual, plan attacks. Ground yourself and continue to do the work. Continue to be moved.
We toss you a bundle of thread sweet witches, from the beautiful homelands of the Oceti Sakowin in each direction. It is the thread of centuries of resistance. Weave with it.
-A Clandestine Coven at Standing Rock
My latest article at The Wild Hunt, “Antifascism and the Dionysian Spirit,” commemorates the Iron Column of liberated prisoners and other “uncontrollables” which fought in the 1936 Spanish Civil War and Revolution despite the betrayal of their supposed comrades, critiques the statist “antifascism” prevalent within Heathenry and Polytheism, and explores the history of pro-Dionysian revolt in antiquity.
My latest article for The Wild Hunt is up. It’s about Tupac Shakur, ancestor work and the theory of multiple souls (or soul-parts).
My latest article for The Wild Hunt, “Black August,” is up.
Black August originated in the 1970s following the August 7, 1970 deaths of Jonathan Jackson, James McClain and William Christmas during a prisoner liberation and hostage-taking at the Marin County Courthouse and the August 21, 1971 death of George Jackson during a prison rebellion in San Quentin.
Black August also commemorates numerous other significant moments in black history including but not limited to the Haitian Revolution, which began on August 21, 1791 and was preceded by the Vodou ceremony at Bois Caïman on August 14, the slave rebellions led by Gabriel Prosser on August 30, 1800 and by Nat Turner on August 21, 1831, the founding of the Underground Railroad on August 2, 1850 and the Watts rebellions in August, 1965.
From David K. Jordan’s “A Medium’s First Trance:”
The initiation was held on a festival day, and many of its activities were combined or interposed with festival activities. Basically it included two vital parts. One was an exorcism of possible demons from Qīngshuǐ’s body —just in case. When the exorcism was over, Qīngshuǐ was still in trance. That was the final evidence that he was possessed by a god, capable of withstanding the exorcism, and not by a demon, who would have been banished by it.
The second important part of the initiation consisted of providing Qīngshuǐ (still in trance) with a sword and a ball of nails. Both of these are used by spirit mediums to mortify their flesh, causing blood to flow. Mortification of the flesh is common among spirit mediums in China, and it is considered to be a sign of divine presence that the mediums do not show any sign of feeling pain when they cut and puncture themselves.
A medium does not mortify his flesh until the community initiates him. When the community accepts him and holds the initiation, he is provided with these tools of his trade. After that, in theory, he can be called upon to go into trance when the gods are needed for advice or to participate in rituals. Guō Qīngshuǐ was destined no longer to be just an ordinary Taiwanese farmer. Once provided with the tools of his godly trade, he was also a spirit medium, and his life was changed forever.
I find the fact that initiation into the role of spirit medium can only be conferred by the community to be particularly interesting and significant. That doesn’t mean that spirit possession doesn’t happen to the uninitiated (it does), but in this tradition, to be considered a “spirit medium” requires recognition by the human community as well.
From David K. Jordan’s “Taiwanese Poe Divination:”
In temples and occasionally at home, Taiwanese routinely perform simple divination by means of two half-moon-shaped wooden or bamboo blocks, each of which is flat on one side and rounded on the other. Held with the flat sides together, the pair looks rather like a small banana cut in half lengthwise. They are inevitably painted red, and in Taiwanese Hokkien they are called poe (pronounced “bwey,” to rhyme with English “whey”).
In characters, poe is written differently depending partly upon whether the blocks are thought of as being made of wood or bamboo. In Northern Mandarin they are called jiào or jiǎo, and in Southern Mandarin bēi, all written with a variety of characters (筶, 筊; 盃; 杯).
The poe are used by throwing them on the floor to see whether they land rounded-side-up or flat-side-up. We may envision the process as comparable to throwing a pair of coins. The most usual procedure is for the petitioner to pose a question, and then phrase an answer. He then throws a pair of poe to receive confirmation or disconfirmation of the answer. If the two poe fall identically (both flat-side-up or both rounded-side-up), then the formulation of the answer is disconfirmed and a new answer must be proposed. If they fall differently (one flat-side-up, the other rounded-side-up), this represents a positive response. […]
The formulation normally requires a run of three positive responses in a row. Thus if a petitioner formulates his revelation, throws a pair of poe, and gets a negative response, he reformulates the revelation and tries again. If he gets a positive response, then he throws the poe a second time. If he gets a second positive response, he throws them a third time. The third positive response concludes the divination session on that question, since the formulation now gains the status of a confirmed revelation.