21.7.13
Better late than never...
The Spring 2013 issue of Hollerbeer Haven is now available for download in .PDF format. The file is large, so please be patient during the download.
29.6.13
Holle's Mill
This post is spurred on by an article in Denali Institute of Northern Traditions' May 2013 issue of True North. The article, The Magical Mill, referred to the presence and role of mills in various European mythologies, including Norse and Finnish.
As is the case with so many European folk religions and traditions, Urglaawe retains lore and knowledge of a major mill from Braucherei oral tradition. “Die Miehl” is by the hall of Holle, and it is in this mill that Holle takes the souls of the departed for processing between lives.
The purpose for the milling is, in Urglaawe belief, to prepare the Hoch quickly for a continuing upward spiral of advancing consciousness. In the deities’ effort to thwart the forces of chaos (which in Urglaawe feature ignorance, apathy, rootlessness, and unenlightened self-interest along with the physical threats described in the story of Ragnarök), the advancement of human consciousness is one of their biggest investments. With each lifetime and variation in the interaction of the soul components, the Hoch is to increase its ability to understand existence and to assert its will into improving the existence. In short, the deities want us to be, at the end of this cosmic cycle, where they were at the beginning of it. It is, therefore, in the deities’ interests to keep the Lewesraad (the cycle of life, death, decay, and rebirth) moving along expeditiously.
In fact, the Urglaawe view of the Wild Hunt pertains directly to this battle with chaos. In our oral lore, it is Holle who leads the Wild Hunt (though Wudan and She are often together, too). Her purpose is to find any souls that have fallen out of the Lewesraad cycle and to bring them back into it. She is followed through the skies by the souls that She has found or that have sought Her out. It is for this reason that the Deitsch culture associates Allelieweziel (Halloween) with the departure of Holle from this plane.
In Braucherei, there are intervals in the spiritual year that the veil between the physical and spiritual planes (or among the worlds of the multiverse). Allelieweziel and Grundsaudaag (Groundhog Day), in particular, are times at which many Braucherei practitioners engage in soul work to direct lost or distressed souls towards the Miehl. It is also noteworthy that the same processes and cycles pertain to animal and plant spirit constructs, though they differ from those of humans.
Holle’s Miehl plays a central, critical role in the purpose of human existence, purpose, and advancement. Many of us believe humanity is currently backsliding due to the dereliction of responsibility for one’s own advancement (another article unto itself), and it up to us to aid our deities’ efforts by striving to live our lives more deliberately, being conscious of the impact of our thoughts, words, and actions.
Zettel:
Allelieweziel,
Braucherei,
Denali Institute,
Glick,
Grundsaudaag,
Hoch,
Holle,
Miehl,
Pow Wow,
Powwow,
Seel,
soul,
Urglaawe,
Urleeg
26.6.13
Deitsch Tape Weaving Class
Now here is something that looks incredible!
Mannings Handweaving School and Supply Center in East Berlin, PA, will be holding a class on PA German (or Deitsch) Tape Weaving (1750 to 2013). This is a living tradition right here in our back yards, folks!
There are two classes on their schedule:
July 13 and July 14: 9:00 AM-4:30 PM
October 26 and 27: 9:00 AM-4:00 PM
I hope to be able to attend one of these myself. It sounds fascinating!
Mannings Handweaving School and Supply Center in East Berlin, PA, will be holding a class on PA German (or Deitsch) Tape Weaving (1750 to 2013). This is a living tradition right here in our back yards, folks!
There are two classes on their schedule:
July 13 and July 14: 9:00 AM-4:30 PM
October 26 and 27: 9:00 AM-4:00 PM
I hope to be able to attend one of these myself. It sounds fascinating!
21.5.13
Oklahoma Tornado Relief Efforts
Expanded info on Oklahoma tornado relief efforts. Thanks to Destiny Ballard of Bifrost Way for this information.
http://thetroth.blogspot.com/2013/05/oklahoma-tornado-relief-efforts.html
27.4.13
Guder Heinrich
On the Blanzeheilkunscht site, we continue our exploration of Deitsch herbalism traditions with an article on Guder Heinrich (Good Henry). This article includes samples of the Blanzeschwetze ("plant conversation") tradition and of Braucherei (Pow Wow).
5.2.13
Fasching / Entschtanning
With the festivities of the Urglaawe Grundsaudaag now passed, we in the Deitscherei turn our eyes to the next observance: Fasching, also known as Entschtanning, Uffdredde, or Uffdredding in Deitsch.
Most Christians in the Deitscherei are very familiar with die Faschtnacht (known also by any number of spelling variations). Faschtnacht is the night before Ash Wednesday. The featured item of the day are the deep-fried doughnuts called "Faschtnachtskuche." The principle behind these doughnuts is the consumption of excess lard before the Lenten fasts begin. Similar cakes and doughnuts turn up in other cultures, including in the King Cake of Mardi Gras. Faschtnacht, though, is one small aspect of a longer time period called Fasching.
Although the Fasching is technically the same day as Shrove Tuesday, in Urglaawe it is the extended time from Grundsaudaag until roughly mid-February. As is the case with other Wild Hunt observances, Fasching includes costumes that represent the spirits, a great deal of food, and, in the past, tricks-or-treats. Although these features are very subdued in the Deitscherei in comparison to many European countries, these elements are increasing in the context of Urglaawe.
One surviving tradition is that the last person in the household to arise is deemed "the Faschtnacht," "der Faas," or "der Faschingkluck." This person has to do the chores of his/her siblings and to tolerate teasing by his siblings all day long.
I am a proud Deitscher. There are few traditional observances that really have me either flummoxed or even a little embarrassed. However, there is one Fasching tradition that does both. Fortunately, this tradition has all but died out. It was clearly related to the chores and teasing cited above, but it was a little bit more twisted.
According to Alfred Shoemaker (Eastertide in Pennsylvania, pp. 1-5, Mechanicsburg, PA: Stackpole Books 2000.), there was an elaborate teasing tradition that reflected a fertility rite and involved the clucking sounds of chickens in school. As the children arrived at school, the girls would cluck like hens, and the boys would caw like roosters. As each child arrived, he (or she) was greeted with, "Hallo, Faas!" by the child who had immediately preceded him. The child then received clucking and cawing instructions and made the appropriate sound until the next child arrived. If the child erred and spoke about anything else, or if a girl cawed or a boy clucked, there were penalties involved.
The typical penalty was that the child had to kiss another child of the opposite gender. Girls were encouraged to kiss any boy whom they wished. Apparently, though, the penalties for the final arriving child, if a girl, sometimes included sitting in the teacher's lap and giving him a kiss. As a teacher myself, I find this aspect particularly disquieting, but even the thought of the children walking around clucking is a little bizarre to me. However, this was the tradition of the past and it does reflect a surviving Heathen cultural element.
It will be interesting to see the evolution of the Fasching celebrations in the Urglaawe context. As stated earlier, Fasching is a reflection of the Wild Hunt, however, it also bears the aspect of the folk undertaking efforts to increase the strength of the approaching Spring. As such, the celebrations will relate to inviting Oschdre to approach faster.
Macht's immer besser!
20.1.13
"Eat Like a Mennonite"
All credit for this article goes to the New York Times, Sunday, January 19 edition.
The article is posted at:
http://www.nytimes.com/2013/01/19/opinion/eat-like-a-mennonite.html?_r=0
East Like a Mennonite
ON the second day of my chemical-detox diet, I was very hungry. I’d been eating like a rabbit, all carrots and greens that I’d gathered, barehanded, from the baskets of the farmer’s market, no gloves or plastic bags allowed. I cooked up some quinoa that I bought packaged in paper from the supermarket sometimes known as Whole Paycheck. I was effectively a vegan because I couldn’t find meat or cheese that wasn’t wrapped in plastic, and I didn’t have access to accommodating livestock.
My 7-year-old daughter and I were participating in a pilot study conducted in 2011 by the Silent Spring Institute and the Breast Cancer Fund (a follow-up study was published later that year in the journal Environmental Health Perspectives). We had urinated into some glass containers a few weeks earlier, back when we were “normal” Americans, and now we were spending three days trying to reduce our exposure to plastics before supplying our urine again.
We wanted to see what it would take to nudge down our bodies’ levels of a handful of common chemicals with the potential to mimic or disrupt hormones, including phthalates (found in some plastics and added to products like lotions to bind fragrances), triclosan (an antibacterial ingredient in many soaps, toothpastes and cutting boards) and bisphenol A (or BPA, a plastic-hardener and epoxy additive that may affect children’s brain development and that some believe may be linked to breast and prostate cancers).
Manufacturers have phased BPA out of some products, and last year, the Food and Drug Administration outlawed its use in baby bottles and sippy cups. This month Suffolk County, N.Y., banned certain cash register receipts that carry it.
Risks aside, the normal phase was a lot more fun. My daughter and I painted our toenails, took floral-scented bubble baths, ate refried beans out of a can and drank a couple of sodas. Go America! For detox, I became an isolated Anxiety Mom. We scrubbed off the nail polish. I didn’t venture far from home because I couldn’t ride in a car (phthalates waft out of plastic interiors) or shop (because of those store receipts). That turned out to be something of a relief, since I couldn’t wear makeup or deodorant. I lost three pounds. It was practically like living in the 19th century, except for my trusty bicycle helmet, which I wore despite the fact that it is a terrific example of the technology BPA makes possible.
A study published in 2010 found a very effective way to reduce urinary phthalate levels was to live meatless in a Buddhist temple for five days. A study recently published in the journal NeuroToxicology found that pregnant women in Old Order Mennonite communities, which eschew many modern conveniences, had urinary BPA levels one-fourth the national median. Those Mennonites eat more fresh food than the rest of us and make their own dairy products, but they also buy fewer consumer goods, which can be additional sources of BPA. The chemical is found in dental fillings, eyeglass lenses and CDs, among other products.
In lab-animal studies, BPA has been linked to mammary gland tumors, prostate and urethra problems and cardiac irregularities. The Food and Drug Administration maintains that BPA is safe in low levels, although in 2010 it expressed “some concern about the potential effects of BPA on the brain, behavior and prostate gland in fetuses, infants and young children.” And yet, last year’s bottle announcement seemed to be less about protecting infants than about putting confused parents at ease.
If anything, it has had the opposite effect. Parents who were worried about exposing their babies to a hormone-mimicking substance are just as worried about exposing their unborn children to it in the womb, or passing it along to newborns through breast milk. New sippy cups won’t change that.
One thing that could is adopting my extreme detox regime. My original BPA level was 5.1 nanograms per milliliter of urine, putting me in the upper quartile of Americans. (Levels here are, incidentally, twice those of Canada, which began restricting some uses of BPA in 2008.) After my three days of detox, my level dropped to 0.8, for an 84 percent reduction (I was not quite able to out-Mennonite the Mennonites — their everyday level was 0.71). My daughter’s level dropped even lower, to 0.65. That’s my little cave girl. The researchers speculated that perhaps my polycarbonate eyeglasses kept me from shedding more BPA.
In fact it’s surprisingly easy to change our bodies’ BPA chemistry; it just requires a big shift in eating habits and behavior for most of us. The substance passes in and out of the body quickly, but we are fed it in a daily drip.
So is it time to crank up my crank meter and demand that my children step away from the rubber duckie and join a religious sect? No. I like modern life, and I really like those canned refrieds.
Parents have enough to worry about without scrutinizing labels of baby bottles and wearing hazmat gloves to the grocery store. That’s why we should be relieved when the F.D.A. and local governments like Suffolk County help take over this doleful parenting task for us. It’s why we need the government to require testing of commercial chemicals for hormonal effects, and to regulate them in a meaningful way. And it’s why we need manufacturers to design products with safer substances in the first place.
As far as my family is concerned, we can eat only so much quinoa out of a paper bag.
Florence Williams is the author of “Breasts: A Natural and Unnatural History.”
This article has been revised to reflect the following correction:
Correction: January 19, 2013
An earlier version of this article misstated the level of bisphenol A, a chemical compound used in consumer products, in the writer’s urine before she went on a detoxification diet. It was 5.1 nanograms per milliliter — not millimeter.
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