Monthly Archives: January 2014
1,000 oxen1,000 calves and young lambs14,000 sheep and 200 oxen “from the flocks belonging to Ishtar, my mistress”1,000 fattened sheep1,000 lambs500 deer500 gazelles1,000 large birds1,000 geese and other fowl2,000 suki and qaribe birds (don’t know what those are)10,000 pigeons10,000 doves10,000 small birds10,000 fish10,000 locusts10,000 eggs10,000 measures of beer10,000 skins of winequantities of barley, wheat, sesame, carob, garlic, onions, lentils, turnips, milk, pomegranates, grapes, pistachios, almonds, figs, dates, roses, cumin, aniseed, watercress, and various other foods and spices which cannot be translated.
Sounds like quite a party! Next week I will discuss how all of this food might have been prepared.
This teleseminar will be about snake healing and visioning. It is scheduled for this Wednesday, January 15th at 9:30 pm.Sign up here.
Agora is the Greek word for center, and this 2009 movie is about the many worlds that revolved around the fourth century Alexandrian philosopher Hypatia. There was Alexandria, Egypt as a center – perhaps the center – of learning and culture in the Roman Empire at that time. There was Alexandria as the center of religious and philosophical diversity. There was the maelstrom of repression and destruction by the Christian Empire directed toward Pagans which began before the birth of Hypatia and continued after her death. There was Hypatia as the celebrated center of philosophy in Alexandria, sought for her wisdom by scholars and government officials. And there was the quest for understanding how the universe functions which drove Hypatia.So I really liked the title of this movie, but I have to say that overall I was not impressed. I did like how Hypatia was presented as obsessed with learning rather than with love, although the female porn theme of Hypatia’s devoted slave seemed a bit gratuitous to me. I also liked that the movie showed Christians of the Roman era as the intolerant fearful thugs they were, rather than the martyrs they liked to portray themselves as. The movie also underscores the repression and violence shown by Christians to the Jews. But the film was greatly marred for me by the long and frequent scenes of unremitting violence. You can’t tell this story without some violence, of course, but predictably Hollywood made gore the main course and filled in with bits of a story line here and there. I fast forwarded whenever they took out their swords and by doing so I think I watched the movie in well under half the advertised time. For some reason they toned down Hypatia’s death, which was supposed to be truly grisly. I don’t know whether they thought the audience couldn’t countenance such a beautiful actress being disfigured or if Hypatia’s actual death was too horrible for the film rating.
One theme in the movie got me thinking. Hypatia is portrayed as an atheist, which is implausible. She belonged to a Pagan philosophical school that acknowledged the gods as the driving force behind the perfection of the universe. But because she was an INTELLECTUAL and a LOGICAL person interested in SCIENCE and dedicated to the quest for KNOWLEDGE, the screenwriter evidently assumed she could not have entertained any religious notions. The Christians are accurately portrayed in the movie as opposing any thought conflicting with their ideology, but this does not necessarily mean that science is antithetical to all religion.At one time science and religion did not exist in separate spheres. Before Christianity, Paganism was driven by the observation of nature. Or maybe that should be put in the opposite way: religion fueled a need to understand nature on a deeper level. The Babylonians developed their sophisticated mathematics to predict the wanderings of the planets, which in turn directed their magic. We can say that many of their theories turned out to be “wrong,” but that can be said for any understanding of science at any time. Theories get replaced over time with theories that are more correct, which get replaced down the line with theories that are still more correct.There does not seem to be much interest among Pagans today in bringing a scientific understanding to our belief systems. I probably come as close as anybody with my incorporation of biological facts about animals into the folklore of my book Invoking Animal Magic, which is ironic since I don’t even have a background in the hard sciences.I would like to see Paganism incorporate a more twenty-first century understanding of the world into our religion. Yes, today’s scientists can be incredibly narrow minded in how they see the world, but we don’t have to adopt their prejudices; we just need to steal their ideas.
Part I, Part II, Part III, Part IV, Part V Part VIThis is the final installment discussing Gunlog Fur’s A Nation of Women: Gender and Colonial Encounters Among the Delaware Indians. This installment again looks at how the Delaware viewed gender.Fur insists that the Delaware men engaging in diplomacy as “women” were not berdache or two-spirit, the third-gender male in some Native American cultures such as Zuni, who adopts many feminine roles. Delaware men were adopting a feminine gender role in a limited context, not as a stable presentation across situations, and still thought of themselves as men. Moreover they referred to themselves when performing the feminine role as women and not as third-gender.Fur does contend, however, that there was a beardache role in Delaware traditional culture. She bases this on a theory by anthropologist Will Roscoe which says that
…[M]inimum conditions for the emergence of a third (or fourth) gender role consisted of a gendered division of labor and productive responsibilities that offered women a possibility to specialize in the production and exchange of goods and food, a system of belief that did not view gender as determined by physical sex, and specific historical occurrences that opened the opportunity for the construction of multiple gender roles. Such conditions existed for both Delawares and Iroquois….
For me this is not sufficient. I would need to see some direct evidence rather than conformity to an anthropological theory to accept the idea that the berdache role was originally part of Delaware culture. I have also heard it speculated that a condition necessary for a third gender to emerge is subordination of women within that culture, which is clearly not the case with the Delaware. I have to wonder how a third gender could even have been structured in traditional Delaware culture. Not based on labor, because while labor was unquestionably gendered, these boundaries were crossed frequently. Not based on homosexual activity, because that appeared to be a not-uncommon phenomenon that did not call gender into question. Not based on dress, because men and women dressed essentially the same except in certain ceremonial capacities. Perhaps in ceremony there could have been a place for a third gender. However, Fur does tell us that during the late eighteenth century revival of traditional ceremony sex ratios were strictly adhered to, at least in the instance she describes. In this ceremony the rules on elder roles were bent to allow younger people to participate in a ceremonial capacity in order to keep the equal sex ratio intact. Although gender roles in many, perhaps even most, cases seem to have been flexible, there were instances when gender was tied to sex. This is germane to a point I will be making further on.One thing is clear: if a third gender did exist it would have been negotiated based on needs of the community, not out of the spirit of “I gotta be me” that characterizes modern gay and transgender cultures. Elements of gender in indigenous societies cannot justifiably be pulled outside their context and applied to modern Eurocentric cultures, at least not with any theoretical integrity. Nonetheless Native beliefs about gender, as they are understood today, will doubtless continue to inform the transgender movement.Native conceptions and experiences around gender can legitimately be utilized, however, to undermine gender theories that are presented in broad, absolute, and uncategorical terms. For example, one popular transgender theory says that to have gender fluidity, gender must be completely divorced from physical sex, with new concepts and categories introduced to reference essential biological functions such as childbirth. A careful reading of A Nation of Women does not give the impression that the Delaware considered sex irrelevant, despite the undeniable fluidity of sex roles. A feminist theory of gender abolition says that gender is always and only a hierarchy to enforce the subjugation of women. In the words of Elizabeth Hungerford, gender is “a complex social structure whose sole purpose is to distribute power and resources between the sexes. It does this unequally: see ubiquitous evidence of women’s oppression.” In Eurocentric culture – actually in most cultures – this is certainly the case. However in Delaware culture women did not occupy a subordinate place, despite the existence of a system of gender. As Fur sums it up “There was nothing subservient about Delaware women. Male and female roles were different but they did not constitute categories of a set asymmetry.”The power of women and the flexibility of gender roles may provide a clue as to why Delaware people and culture managed to survive into the twenty-first century. It was the luck and misfortune of the Delaware to be occupying what was then the prime real estate in North America when European ships began arriving in large numbers. Yet despite early contact with settlers, numerous dislocations, and geographic fragmentation of communities, not to mention decimation of numbers due to disease and war, the Delaware survived. Fur says, “Without women’s participation in prophecy, cultural preservation, and adaptation, the Delawares could not have emerged as a nation or maintained an identity into this century.”