December Pubmoot, Voryuul, Parade of Spirits 2022

 VORYUUL 2022

The Urglaawe observance of Voryuul begins at sunset on December 8, and observance of it is a hybrid event (in person in Bristol, PA and on Zoom) on Friday, December 9. The Parade of Spirits in Philadelphia on December 10. These are the darkest nights, and our tradition is one of confronting the shadowier sides of ourselves and embracing the reality of the totality of ourselves. It can be an illuminating time, but it can also shake up a lot of preconceived notions that we have about ourselves.

All are welcomed to join our hybrid event. If you live in the Philadelphia metropolitan area or in the Deitscherei/Pennsylvania Dutch Country and would like to attend in person, please contact me (Robert L. Schreiwer) directly on Facebook. 

Ritual Event Link (Facebook)

Please note that this event is preceded by a Monthly Heathen Pubmoot at the King George II Inn in Bristol, PA. The ritual itself will start at 6:30 with a walking processional (for those who are able to do so; others are welcomed to ride in vehicles -- and part of me is considering pulling the Buggy as part of the processional, but that might be consideration for next year.)

December Pubmoot Link (Facebook)

The ritual will continue from my house in Bristol, PA, at approximately 7:00 PM.

One of Voryuul's features is the Parade of Spirits in Liberty Lands Park in Philadelphia. This year, the Parade falls on Saturday, December 10, 2022. See site for more info.

Parade of Spirits - Der Geischderschtrutz - 2022

Halliches Hoietfescht!

 Es Hoietfescht is the Urglaawish Haymaking Festival. It is a celebration of the first grain harvest. It is a time of revelry, celebration, games, joyous conversation, and community building.

Hail to community!

Hail to friendship!

Hail to the deities!

Voryuul/Parade of Spirits: Why The Buggy?

We often hear the phrase, "The Turning of the Wheel," bandied about in many Heathen and Pagan traditions. This often refers to the changeover from one year to the next. For some, that turning is emphasized at the end of October. For others, it is observed at Yule, and, even among those who observe it at those times, most of us still recognize the fact that the wheel is in constant motion through the linear time to which the physical plane is (mostly) relegated to adhere.

One will sometimes also hear phrases to the effect of, "The Wheel of the Year it tilted." Sometimes these comments are referring to the Earth's axial tilt or to the global seasonal differences that result from said tilt. In Urglaawe, though, the Yaahrsraad ("Year Wheel") is not perceived to function on a tilt as much at is is on a multi-layered spiral. Trying to identify a beginning and an end point is not always easy, particularly since the life-death-rebirth cycle is ongoing. There are a few points that could be considered the completion of a wheel rotation and, thus, the start of a new cycle.

Buggy Pull
Trenton Avenue, Bristol, PA
Behind Bristol Borough Jr.-Sr. High School

Among the easiest to point toward is January 1. This is the nearly globally accepted beginning of the new calendar year, but, for many religious and spiritual systems that observe cycles, it does not align with anything in their actual lore. Here, though, Urglaawe does have a relevant point because sunset on December 31 begin Zwelfdi Nacht (Twelfth Night of Yule) and Berchtaslaaf, or the Progression of the goddess Berchta. Many of Berchta's characteristics as a liminal goddess reflect the passing of linear time, and, in some significant ways, one could argue that She represents "Mother Time." She has the only required meal that I know of on any Heathen calendar, and it is a meal of scarcity, likely a reflection of time starving away and the literal death of that calendar year. 

The wheel completes a rotation at sunset the next morning. January 1, is Zwelfder Daag, or Twelfth Day, and a new calendar year awakens. This is Frofescht or Luulfescht, the Feast of Fro or the Feast of Luul. The meal has gone from scarcity to, indeed, a full on feast. Pork and sauerkraut (each of which likely have an origin in being sacred to the god Fro, with pork taking the place of the boar and sauerkraut representing prosperity) is the traditional meal for all Pennsylvania Dutch on this day, though most Deitsch people will cite the reason for the pork being that pigs root forward. The snout, like the wheel, keeps moving forward in linear time.

Another, huge turning of the wheel takes place in February with the creation of the Butzemann, or the activated scarecrow, during the Entschtanning observance. The wheel turns (in a rather "woo" sense) when the remnants of the prior year's crops are used to build the Butzemann, and then the ancestors of those plants are called to awaken the dormant souls inside the plant materials. The wheel turns when the Butzemann is awakened and takes his post to watch over the coming season's crops.

The next wheel turning point takes on a different form. On March 17, a large segment of the Protestant Pennsylvania Dutch community observes a very Heathen-based St. Gertrude's Day. While some of the Protestants might, alongside the Catholics, actually be honoring Gertrude of Nivelles as a saint, most Protestants generally shy way from honoring saints while still keeping the traditions alive. These traditions could hardly be much more Heathen than they actually are, and I will refer to other things written about Urglaawe Grumbieredaag ("Potatoes Day") and the grafting of the goddess Frouwa onto St. Gertrude. However, one key factor in this day is the purpose behind the name: Potatoes, and the Spring Onions that go along with them. A particularly type of bread called a "Datsch" is baked for this day, and among its key ingredients are potatoes and spring onions. The Datsch is offered in the garden, and the first plantings of potatoes is part of the ritual. The wheel turns as the last of the prior year's potatoes is used to create the offering toward the success of the incoming year's crop. 

Oschdre, or the Spring Equinox, is another point that many consider to be the starting point of a new wheel rotation. Indeed, this is the one that I personally consider to be the birth (and rebirth) of new life, and, hence, a new rotation. 

Yet the new rotations keep happening. At Wonnenacht, the Sisters Holle and Berchta meet, embracing in a dance that spins winter away. The wheel turns during the spinning. At Hoietfescht in July/August, the wheel turns as the last of the grains from last year make the breads that celebrate the incoming grain crops. At Allelieweziel, we observe the death phases of existence; the wheel turns as the souls move on toward their next phase of being.

This brings us to Voryuul (Fore-Yule) and to Yuul (Yule). At Yuul, you will see us light up our Flaming, Spinning, Yuletide Sunwheel, which is, quite literally the turning of the wheel. For Urglaawer, this represents the creation of the new soul construct there after the souls of the dead pass through Holle's figurative Mill. We se this actually referred to in our Wonnezeit myth in May, so the implication is that this is an ongoing turning of the wheel. The death arc of the wheel is always in motion, which means the whole of the wheel is also in motion. The wheel of the Mill is always turning, whether Holle is actively on the Hunt or not.

Step backward twelve nights from Yuul, and this leaves us with Voryuul and the purpose of the Buggy, both in the Buggy Pull and in the Parade of Spirits. The descriptions we have of Holle on the Wild Hunt include a buggy or a wagon that looks different from ours. It is said to be three-wheeled and that, as it rolls, each wheel spins thread that joins with the other wheels' threads to create a giant cosmic sack names "Immerraum" ("Always Room") in which the captured lost souls are placed in order to bring them to the Mill. 

We're not quite at the point yet where we can construct the three-wheeled wagon, yet our Buggy is certainly steeped in cultural representation. At the Buggy Pull and in the Parade of Spirits, it is representing the forging forth through linear time - the perpetual motion of the turning wheel. It is to serve as a reminder of just how precious time and life are. Although most Urglaawer believe in rebirth, the rebirth takes place in a new soul construct, which means that the person you are now, due to the restraints of linear time in the physical plane, exists singularly during this lifetime. You are, therefore, unique and precious, and your life and time in this world are to be valued while being invaluable. Even the more convoluted discussions of non-linear time would recognize this sacredness of life.

The debut of the Buggy onto the public scene at the Parade of Spirits might be limited to the sidewalk area of the park in this first year. It will be a curiosity, and most people will likely find it to be really cool. Attaching the significance of the constant turning of the wheel to the Buggy will, over time, add to the lore and to the appreciation of time and of life that are central themes behind the Parade of Spirits.

When you see the Buggy pass, do as Gedreier Eckhart suggests as he quotes the Mighty Dead, and say, "Hail to Life!"

What is the Parade of Spirits?

The Parade of Spirits ("Der Geischderschtrutz" in Pennsylvania Dutch) is a grassroots, family-friendly, community-based, participatory parade that takes place in the Northern Liberties neighborhood of Philadelphia, Pennsylvania. Originally founded as Krampuslauf Philadelphia in 2011, the event has expanded its focus to include more folkloric features.

Traditionally, the time in mid-December prior to the winter solstice (Yule) was when the Pennsylvania Dutch held spooky parades and when children donned costumes and went "belsnickeling," or trick-or-treating. The Parade of Spirits is a modern expression of that old tradition. 

The Parade serves as a depiction of the Wild Hunt from Germanic mythology, and features liminal and shadow-side entities, such as Belsnickel, Krampus, and the souls of the recently departed.

At the fore of the "Schtrutz" is the Germanic psychopomp, Gedreier Eckhart, who is a hero in German folklore and who serves the goddess Holle in death just as he did in life. Pennsylvania Dutch myth places him ahead of the Wild Hunt, warning the living of the impending fury as Holle travels the realms of the multiverse, seeking out the lost souls of the recently departed and capturing them to bring them back into the human evolutionary process.

Although the basic functions of the Parade are based in German and Pennsylvania Dutch myth and folklore, this is a secular event. All shadowy-side, shady-side, and dark-side traditions from all cultural backgrounds are welcomed and encouraged (please just keep in mind this is a family-friendly event, and please be careful not to engage in cultural appropriation from historically oppressed or marginalized cultures). This is an inclusive event and welcomes participants of all backgrounds; no bigotry tolerated.

While some costumes may be commercially produced (particularly Krampus, Perchten, or other traditional Alpine costumes), most are handmade, from the simple to the complex. Simply putting green or gray makeup on your face and participating as a ghoul on the Wild Hunt is fantastic!

BRING NOISEMAKERS! THIS IS A NOISY, FUN EVENT!

Arrive at Liberty Lands Park (913 N 3rd St, Philadelphia, PA 19123) at around 4:00 to enjoy the costumes and to talk with old friends and to make new ones. 

Just prior to sunset (16:36/4:36 PM EST), the Parade will begin with opening remarks, and then the organizers will step off from the park onto the streets. Follow Gedreier Eckhart's "Boomba" (a Pennsylvania Dutch percussion instrument that is  played primarily through bouncing) and enjoy yourself as we strut the streets of Northern Liberties.

In 2021, we will debut the Buggy in some form. We need to assess the speed at which it can be moved to see if we can have it on the street, but the Parade marchers will stay on the sidewalks.

After the Parade returns to Liberty Lands Park, please tarry around the bonfire for some fellowship (please have a face mask on hand and follow Philadelphia's covid-19 guidelines on outdoor interaction) until the performance begins.

In 2021, we are delighted to present a fire performance by bellydancer, Lorenda, and her partner, Aly Louise!

There is no cost for this event, but it is PARTICIPATORY, so... make yourself look dead and come out to the 'Schtrutz!

#geischderschtrutz
#paradeofspirits
#pennsylvaniadutch
#firebellydancebylorenda

Frouwasege, Grumbieredaag, Katzenacht

 FROUWASEGE/GRUMBIEREDAAG; also called KATZENACHT
17. Lenzing, 2021
Honoring: die Frouwa
Features: Sacred nature of cats, Datsch flatbread, planting of potatoes, planting of spring onions and some beans, garden ritual.

Ritual is open via videoconference at 17:00/5:00 PM EDT on Wednesday March 17, 2021.
Event Page: https://fb.me/e/d1bYNhvIO

By Urglaawe lunar reckoning, the feast day of the goddess Frouwa begins at sunset on March 16 (which begins the date of 17. Lenzing) and ends at sunset on March 18. 

 

Who is the Frouwa?
The Frouwa (“the Lady”) is widely known among the Germanic peoples. The Netherlands Dutch know Her as Vrouwa; in English, She is called Freya, and in Norse, She is called Freyja. Each culture perceives Her differently, but there are some common elements throughout Her lore. What is cited below is the lore from the Pennsylvania Dutch/Urglaawe perspective, which, due to the ins and outs of the forced conversion to Christianity brings some unique perspectives to the understanding of one of the most vibrant and readily accessible deities in the Germanic pantheon.

die Frouwa vun de Wane:
She is a goddess of the Wane/Vanir tribe, though her understood lineage from Norse lore does not fully match ours, it is quite possible that the Norse lore clarifies a few points that just might make Her lineage clearer.

It is fairly widely accepted in Norse lore that the parents of Freya and Her twin brother Frey (known to us as Fro or Froh) are Njörðr (commonly called Njord) and His unnamed sister, who many believe to be the earlier-attested Nerthus. Now, here come some dot-connecting and unproven theories, but there are some similarities of folklore that should be researched more.

Although most Urglaawer and other German Heathens perceive Nerthus and the goddesses Holle and Erda as different deities, there are similarities that can lead to some theories. Linguistically, the connections are closer between Nerthus and Erda. 

Nerthus and Erda (and some also say Holle) are each said to be offended by the presences of iron forged in any form, but especially iron forged as tools that cut the ground. I can readily understand the possibility that Nerthus and Erda are the same goddess known from different perspectives. 

The Norse identify Jörð in their lore as the mother of Dunner. Jörð is neither of the Ase or the Wane, but Dunner is counted among the Ase due to Odin being His father.

Deitsch lore reflects this. Wudan is Dunner's father, and his mother is Erda. However, Erda is said to be of the Wane in our lore, which would make Dunner half-Wane and half-Ase. There is a lack of clarity here.
There is a potential connection, albeit slight, between Njord and our Holler (Ewicher Yeeger) in the form of connections to fishing, the wealth of rivers and streams  However, the connections between Holler and Ullr are stronger. It is also possible that Njord, Holler, and Ullr are discrete, unique deities whose lore should not be taken automatically as being more than matters of circumstances.
One can see why more research is needed.

But let's look at what we currently have anyway (and hope for more information to emerge hence):
Njord + Nerthus = parents of Freya and Frey  (generally accepted)

If Njord and Holler are the same deity:

Holler + z = parents of Frouwa and Fro

Let's try Erda first:

Holler + Erda = fully Wane Frouwa and Fro who would be half-siblings to Dunner

How about Holle?

Holler + Holle = fully Wane Frouwa and Fro.  Holler and Holle are widely believed to be consorts, whether sibling or marriage.

The latter makes more sense to me, yet it still leaves a lot of open questions. And the research goes on.

Other Attributes of Frouwa:
She is the Matron of all cats. She is associated with love, lust, beauty, sex, fecundity, sowing and reaping the bounty of the land. She is also shrewd, wise, and, so oral tradition has indicated, has a business acumen like no other.

Many of Her attributes (except for the carnal ones and business acumen) were grafted by the Catholic Church onto St. Gertrude of Nivelles, who was sainted for her work in the German lands. Gertrude was born in Landen, which would indicate Flemish ancestry, circa the year 628. She died on March 17, 659, hence the timing of her feast day.  The Church was busily engaging in forced conversion and was eliminating adversaries during this time (for contrast, St. Funnyface... err... Boniface was born in 675), so this is happening right in the middle of the Catholic terrorism of the adherents of the Heathen religions.

In order for stability to take hold in conquered areas, the Church often resorted to taking the attributes of locally known deities and adding them to the lore of saints. For a good (I'd almost say "authoritative" description of the the Catholic Church had to do to get the conversion to succeed, see The Germanization of Early Medieval Christianity: A Sociohistorical Approach to Religious Transformation by James C. Russell; beware that it is not an easy read).

So attributes of the Frouwa were spun into an acceptable Christian context that became attached to St. Gertrude, and the lore of St. Gertrude was applied to the date of her death, March 17. It is interesting that St. Gertrude’s Day observances were retained by the overwhelmingly Protestant and Anabaptist Pennsylvania Dutch — not so much as a religious icon but as a cultural market and tradition.

Urglaawer generally accept that the retention of this lore is relevant to our worship of the Frouwa, again calling to the Lady of the Wane. Although it is virtually certain that the Church did not intend to keep parts of the story of the Frouwa alive, we Urglaawe still tip the hat to St. Gertrude for serving as the vehicle that has provided us with a method to rebuild the severed relationship with the Frouwa. As such, we keep the feast day of March 17 (but set it to the lunar calendar as 17. Lenzing, and the feast day begins on the solar calendar date of March 16 at sunset and ends on March 17 at sunset.

Because St. Gertrude of Nivelles was created by appropriating many traits of the Frouwa, one could argue that a syncretic honoring of the Frouwa has (wittingly or unwittingly) been going on since the 7th century. We Urglaawer will watch as our use of the ritual, absent its Christian overlay, evolves to meet Frouwa's needs. 

Oh, did I mention that the lore of St. Gertrude's Day features other entities and practices that come straight out of Heathen cosmology and are certainly not Church approved? One such creature is der Waldmops, whose name literally means "forest goblin," who is considered to be the Lord of the Beasts and is said to be he who colors the southeast wind green to ensure bounty.

Der Waldmops is said to wear a coat woven of willow leaves, spleenwort, and moss. He wears a magical hat fashioned from ivy, wintergreen, and yew twigs or mistletoe. He is said to be the father of Ringelros (Calendulis officinalis), which is the official flower of the Deitsch people. The spirit of calendula can be invited into the kitchen to protect the storage of processing and food storage (See Dutch Treats by William Woys Weaver, page xix).

One feature of the observance is the baking of a flatbread called a "Datsch." There is a specific type used in the Frouwasege and for St. Gertrude's Day. The first year that I made one, I eyeballed everything, and the Datsch came out pretty good. Last year I measured everything, and it came out too wet.

Pieces of Datsch are also to be scattered about for die gleene Leit (the wee folk). Please see Dutch Treats by William Woys Weaver, pp. 103-105.

My guess is that tubers were replaced by potatoes after settlement in Pennsylvania, but that is just a hypothesis.

Also, please be sure to have something white to present to Her cats. Many of us use white albacore tuna. Oh, and while this is shared UPG and there is no long history behind it, I have heard a few folks in interviews recently come up with similar ideas on what the cats' names might be. If the Frouwa were on Her chariot that is being pulled by two large cats, the one on the left has been given the moniker of "der Meisfeind" (mice-foe) and the one on the right has been called "die Rosefreindn" (roses-friend).

(Syllables and stress: ALL CAPS represents primary stress on the syllable. A syllable that has only the Initial Letter capitalized bears secondary stress, and a syllable with no capital letters is unstressed. For example, take the English word "secondary": SEC-un-Dair-ee)

der Meisfeind: dah MICE-find
(Pronounce those two words as you would in English except make the "c" sound in "Meis" sound like hard, sharp s and the "d" in "find" is more like a soft t.

die Rosefreindn: dee ROSE-eh-Freind'n
(This one can be a pistol. The ROSE is actually pronounced more like ROWSS, but the initial R in this particular case has two possible pronunciations. The more common by far is a couple of flaps of the tongue before heading into the vowel. The other is extremely rare in Deitsch but does show up for this word in some variants: the uvular R, which is when you are almost gargling when you say it.)
These names, both of current vintage, do reflect why many people keep cats around their gardens. They keep the mouse population in check, which leads to the destruction of fewer plants, such as roses. If you use this information anywhere, please be sure to attach to it that these names are unverifiable communal gnosis (UCG) coming from the current era.

Note the final "n" on Rosefreindn. That is an ending that changes a grammatically masculine noun into a grammatically feminine noun. In this case, I am sure that the people who related this idea to me (who are members of one of the Plain Anabaptist sects) were setting this up so that one cat would be female and the other male.

Otherwise, we'd have a near-rhyme. In Deitsch, the word for friend (der Freind - dah FRYND) and foe (der FEIND - dah FYND (I spelled it as English "find" earlier because it is easier to read) rhyme...

Freind adder Feind?
(Friend or Foe)... although I think Friend or Fiend would serve the narrative better.

Distelfink Sippschaft's Frouwasege will be at 17:00/5:00 PM EDT on Wednesday, March 17. The event is open to anyone via videoconference. Event Page: https://fb.me/e/d1bYNhvIO

Oh, we're also toying with the idea of "Frouwa's Kubb," which would feature cats being involved in the play. Stay tuned on that.

---------------
Sources Cited:

Russell, James C. The Germanization of Early Medieval Christianity: A Sociohistorical Approach to Religious Transformation

Weaver, William Woys. Dutch Treats: Heirloom Recipes form Farmhouse Kitchens. Pittsburgh: St. Lynn's Press, 2016.
https://tinyurl.com/dutchtreats

Entschtanning 1: Nature's Predictors and Groundhog Day

This was originally (last night... lol) as part of a Pennsylvania Dutch History lesson for student study as the Entschtanning begins at sunset tonight (1. Hanning, 2021), but it is a good introduction to the origins or Groundhog Day and this most complicated of Urglaawe observances gets underway.

Entschtanning: The Emergence from Winter's Grasp

Entschtanning is a Pennsylvania Dutch word that means "emergence." It is also the name of a major Urglaawe observance that brings together several Pennsylvania Dutch (Deitsch) cultural events and practices over a twelve-night/day period. The observance begins at sunset on February 1 with Grundsaudaag, better known in wider American culture as Groundhog Day.

Today's lesson consists of a bit of history about Groundhog Day, which today many people view as silly, but, 1,000 years ago, the technology of analyzing weather patterns did not exist, and cultures around the world relied on the natural world around them to provide clues about the future weather.

Many Predictors in Nature

Among the Germanic tribes, weather was often predicted based on when trees would bud in the spring, when they would yellow in the fall, and quite a few other aspects of plants' color and health. 

They did not limit their weather forecasting to just plants, though. Animal behavior or appearance, including that of insects, was also considered to be a way of finding clues about the near future's conditions. Some of these traditions with insects are still commonly found in Pennsylvania, particularly with the woolly bear caterpillar (which eventually becomes the Isabella tiger moth) actually has a pretty good track record (over 80% accuracy, according to one scientific study) of weather prediction that comes from the stripe in the middle of its body. 

Woolly bears have thirteen segments on their bodies. Each section can appear in either a rusty color or in black. Often it is black at both ends and rusty in the middle. The more rusty a woolly bear appears, the milder the winter will be, or so the saying goes. The more black on a woolly bear, the harsher the winter will be. The winter of 2020-2021 was predicted in the fall by many people to be mild in the beginning and harsh in the middle. So far, that is playing out.

And then along comes the Groundhog

The groundhog holds a special place in American folklore that actually stems from serious practices of the Pennsylvania Dutch. These "superstitions" are rooted in ancient Heathen belief from the time before Christianity took over as the dominant faith of Europe. Ironically, though, in Europe, the animal that was being tracked for this specific weather-predicting function was not a groundhog. It was a European badger (and prior to that, it was a bear). 

The German belief was that, if a badger were to awaken on February 2 and were to see its shadow, it would return to its den, thus meaning six more weeks of winter. This is the same lore that came along with the settlers from Germany who became the Pennsylvania Dutch. However, when the settlers arrived here, they found no badgers. Instead, they quickly observed that around this time of year, groundhogs do begin to emerge from their dens. Therefore, it was easy to transfer the folklore from the badger to the groundhog.

That all sounds sort of simple, correct? Well, yes and no. There is a major missing piece of the puzzle of how this holiday survived the move from Germany to Pennsylvania, and that is the piece that is deeply rooted in the ancient Germanic religion.

Many cultures around the world use a "World Tree" as a metaphor for the universe or for all of existence. In Norse/Viking lore (which is also Germanic),their metaphor included a squirrel named Ratatoskr, who would run up and down the tree, delivering news from one realm to the next. 

While we have a Tree of Life (Lewesbaam) in the Pennsylvania Dutch culture and in Urglaawe, our forebears saw similar imagery in other contexts as well, including the very land which they farmed. Our rodent's story is not about running up and down the tree. Instead, the imagery relates to the ground.
Groundhog burrows are often complex, with different rooms and multiple openings, all of which are used as allegories to the other realms of existence. The forebears thus set an analogy between the burrow and the Nine Worlds.

Thus, the Groundhog is the otherworldly messenger. The Groundhog brings news and predictions from all of the visited realms. For an agricultural people, the short-term weather is naturally something that the people would like to know. The big question for ancient Germanic farmers was, "When can we plant?" which is probably why that particular feature was passed on to the wider American culture.

Cultural Importance to the Pennsylvania Dutch: Traditionalism vs. Commercialism

Within the Deitsch culture, Groundhog Day is still a big deal. There are 23 "Groundhog Lodges" that hold a dinner on February 2 every year. The use of the Pennsylvania Dutch language is a feature of that night, and use of English costs one dime for each English word used (this is actually not taken seriously; it is a way to raise money to keep the lodges going. Many predictions other than weather are also discussed, some are done in humor. Many songs, plays, and stories that are in Pennsylvania Dutch make their debut at these Groundhog Lodge dinners. Thus, Groundhog Day is also a day of the celebration of the Pennsylvania Dutch culture. 

There is also a huge event on February 2 every year at a place called Gobbler's Knob in the town of Punxsutawney, Pennsylvania. This event is what most people think of when they think of Groundhog Day. A poor, captive (though well treated) groundhog named "Punxsutawney Phil" is put before cameras and flashing lights and becomes the "official" Groundhog Day event. While this big, commercial event is indeed featuring some of the Groundhog Day features, it is also losing some of the most important features of the day: the relationship between humans and animals and the close daily interaction with nature.  

Some farmers and many people who hold to the old ways continue to observe the behavior of groundhogs and other animals at this time to make other determinations as well.

One traditional practitioner of the old ways told me that the depth of --and the slope to-- the first room in a groundhog burrow can serve as an indicator of wet or dry weather. If the first room is fairly close to the surface or is of a fairly steep slope, then the weather will be mostly dry. If the slope is not steep or if the room is higher than its entrance from the burrow, then one should expect wet weather. There are other behaviors that are examined as well.

Most historians will grant that Groundhog Day has its roots in Heathen-era German practices, but the origins stretch back likely even further. Predicting weather or other things that can impact crops is a practice that transcends cultures, and observing the behavior of animals is an important tool in the forebears’ kit. It was certainly not the only tool; lunar phases, historic weather patterns, river depths, etc., all were (and are) considered as well.

Again, All Superstition?

Actually, no, it is not all superstition, particularly when it comes to the behavior of the groundhogs when they first emerge from hibernation. 

Remember that the events in Punxsutawney are not organic. We’re not watching the behavior of a groundhog in the wild. Thus, what may seem to be a silly observance with frequent inaccuracies is not the whole of the story. The annual events in Punxsutawney (and other places) certainly helped to keep the essence of the lore alive, but the true significance of Groundhog Day is masked by the commercial pomp and circumstance of the day. My personal experience is anecdotal, but it matches the experiences of many other people who observe groundhogs in the wild: the accuracy rate in the wild is far, far higher than in the staged media spectacle in Punxsutawney.

Groundhog Day is actually a visceral observance. It comes from a time when people had few reliable means of knowing when they could plant, and they relied upon their relationship with nature and with the animals to make determinations about the consumption of remaining food stores and to plan for the planting.
 
Thus, this week we Pennsylvania Dutch shall honor the Groundhog and remember our interdependence with the animal kingdom around us.

Berchtold, Berchtoldsdaag, Birth, and Rebirth

By Urglaawe reckoning, Berchtoldsdaag began at sunset on January 1 and ends at sunset tonight (January 2).

Berchtold, Berchtoldsdaag, Birth, and Rebirth

Berchtoldstag in Europe runs the entire calendar date of January 2, though there are years when it falls on a different date. Berchtholdstag is an Alemannic observance that takes place primarily in Switzerland, Liechtenstein, Elsass (Alsace) and other areas where the population is primarily Alemannic. In Europe, the observance features some surviving traditions that were wiped out elsewhere by the Protestant Reformation. In Hallwil, in the canton of Aargau, people still dress up in costumes that symbolize fertility, age, ugliness, and vice. The parade participants are called Bärzeli.

One of the curious things about the Great Migration is that some of the aforementioned regions were large contributors to what became the Deitsch population. The Amish movement began in Switzerland and Alsace, so the best-known stereotype of the Pennsylvania Dutch is derived more from the Alemanni than from the Franks. My own family line has quite a few arrivals from Alemannic regions.

Berchtold has a scant presence in Deitsch lore collected over the last few years. All of the seven references that I have come from two places: the northern Deitscherei (Carbon and Monroe Counties in Pennsylvania) and the Ohio Deitscherei near Millersburg. Both of these areas had a significant migration with roots in Switzerland. Four of the people who provided any info had some Plain sectarian ancestry. Another approximately 10 to 12 interviewees either had heard the name Berchtold or Bechtel but knew nothing more.

Many sites make a connection between Berchtold and a saint, but just as many sites refute that saint connection and instead connect it to the verb "berchten," which means "to walk around asking for food." Such actions immediately make us think of Berchta (whose name actually means "bright," so we have a "chicken or the egg" quandary. It might well be that the verb with the meaning of asking for food was derived from Berchta's actions during Voryuul and Yuul.

Some folks consider whether the name Berchtold is a combination of Berchta and Holda, but the few who related anything about Berchtold were confident that He is a consort of Berchta.

Urglaawe Working Theories

Here's what we either know or are using as a working theory in Urglaawe. This is based on the lore and practices that survived (though not necessarily are intact) in Europe into the modern era combined with the tidbits turned up in the Deitscherei. This is heavily investigatory at this point.

- No one truly knows and can prove what happens prior to birth or after death. Some people might remember time in the womb, but, overall, the true mysteries of the human soul (for those of us who believe we each have at least one) relate to the arc of the cycle between death and rebirth.

- The true origins of some traditions (or remnants thereof) might be unrecoverable.

- Societies in which the dominant religion is most concerned with a finite existence in this realm and within linear time have a tendency to speculate frequently on what happens after death, but what happens prior to birth is of less concern. Religions that believe in (or at least give consideration to the possibility) that death is a transformation from one state of being to another frequently do give consideration to what happens prior to birth. For religions that believe in reincarnation, full-soul rebirth, or partial-soul rebirth, questions about the time between death and the preparation for the next life are critical to understanding the totality of existence.

- Yuul/Yuulzeit end at sunset on 1. Hadding (January 1 on the solar calendar and January 2 on the Urglaawe lunar calendar); that ending brings Berchtoldsdaag (or Bechtelsdaag) and the beginning of Noochyuul. Berchtoldsdaag has only been related as a one-day observance. Noochyuul is a "season" that continues to run until sunset on 1. Hanning (February 1 on the solar calendar or February 2 on the Urglaawe lunar calendar). At that time, Noochyuul ends and the twelve-night observance of Entschtanning begins, with Grundsaudaag (Groundhog Day) as the first holiday within the Entschtanning season.

- The uncertainty around the "Berchtold" of the observance leads us to go with the premise that, since these traditions are of pre-Christian origin, there is a possibility of a Germanic Heathen deity being involved. We are moving on the presumption that Berchtold is a Heathen god who is the consort of Berchta and who plays a role in some functions of the birth/rebirth phase of spirals and helixes of existence.

- There was a speculation by some interviewers that the allegory of the wheel of life puts Berchtoldsdaag in play at a moment that is already known in lore elsewhere: The end of Yuul brings about a change in observances and events that are derived from depictions of the Wild Hunt. Prior to Berchtoldsdaag, depictions of the Hunt are oriented toward death; costumes are dark and scary, etc. However, at and after Berchtoldsdaag, parades still involve strange and wild costumes, but the promise of life anew brings hope to the dead, and the depictions (some of which are now huge events with faint -- yet visible -- ties to their Heathen origins) tend to feature brightly colored costumes, joy, and music. Some of these parades and depictions are less about the Wild Hunt and more about recognition of the world around them in the moment they are in and/or are intended to strengthen the chances for survival. 

- The cosmos are not beholden to our calendar, but calendars can help us to understand the greater mechanisms of the cosmos. For example, the use of a wheel of the year (es Yaahrsraad) as a metaphor to the cycle of life, death, and rebirth (es Lewesraad) is common in quite a few cultures, including within the understanding of time as non-linear among many Deitsch practitioners of the old ways. The Yaahrsraad underscores the complications of trying to jam linear time into a non-linear concept. The Yaahrsraad operates on a tilt. We have multiple "beginnings" on our linear calendar. Yuul is the beginning of the new solar year; the last day of Yuul is when the calendar flips to the new calendar year. At Berchtoldsdaag, the hope and promise of birth and rebirth set the stage for Entschtanning ("emergnce," or the "baby bump" phase of the birth/rebirth arc. Howeve, the definitive beginning of the new "spiritual year" for Urglaawer is Oschdre, or the Spring Equinox, when new life is free from the confines of the womb, the egg, or the chrysalis.

- The fact that the Wild Hunt is continuing even beyond Oschdre is a reflection of the fact that non-linear time does not have to begin, end, or ambulate by any dictations from creatures of only three dimensions (hearkening back to the Flatland and how two dimensional beings would interpret the three dimensional world).

- The depictions of the parades in Europe include some of the darker or less pleasant sides of the human experience. The rebirth phase of the Lewesraad is described as featuring the assembly of a new soul construct around the higher self and/or the Urleeg. Involved in the process of writing the Urleeg from one life to the next are the Wurthexe (cognates of the Wyrd Sisters or Norns). The Urleeg on the new soul construct is said to predispose one toward certain types of actions, although the application of the mind to improve one's Wurt is seen as one of the purposes of rebirth. Each lifetime is supposed to advance the human life wave on its evolution toward the perfected human. The perfected human, in short description, would be the achievement that the deities set out for us: to be at the end of this cosmic cycle where they were at the beginning of it.

- Thus, the working theory is that the depictions of human flaws and vice are important as part of the transmission of Urleeg and the need to learn from prior experience. Unfortunately, the experiences that a human has prior to birth or rebirth until about age 2 are largely inaccessible. Everything we have in any Germanic lore related to the arc of the cycle between death and rebirth is folkloric, which does not mean it is wrong. However, it does not automatically mean it is right, either. What if we Urglaawer are completely wrong (see the first paragraph with a “-“ in this post)? What if time really is finite and we are born to suffer and to die in a finite existence? In this post-modern era, we are fortunate enough to see indicators from science that time, space, energy, and existence are far more complex and amazing than anything other than metaphor has been able to explain until our technology became advanced enough to engage in quantifiable testing and observation. However, we still don't know a whole lot about ourselves.

- Working theory: Berchtold is a liminal god who is concerned with matters of Urleeg and construction of the soul. It is doubtful that He is alone in that function; if He were, more would likely have survived about Him as it did with Holle an Berchta. The process of sending souls through die Miehl is ongoing; the Wild Hunt's purpose is to seek lost souls and to put them back onto the Lewesraad, thus helping to increase human evolution. We observe the Wild Hunt from the end of Allelieweziel through Wonnezeit, but, in reality, people are dying and being born all the time. Thus, souls are being ground apart by the Mill and emerging on the other side, awaiting a new construct all the time. Pure speculation: Perhaps He, along with the Wurthexe, oversees the preparations for rebirth? What little information we have on Him does show some inclinations toward some of Berchta's areas of concerns, but She focuses on the ends of the cycle, announcing only the onset of the New Year, for example. Berchtold seems interest in what happens after the soul has passed through the Mill and  death's power has receded. Perhaps He takes up the guardianship of the constructed souls during their time in Unnergegend? Might He oversee the application of Urleeg to the soul construct? Might he strive to teach lessons that should have been learned in prior lifetimes? This is pure speculation at this point, and some of it does not "feel" right intuitively.

I'd really like to go to Hallwil when the Bärzeli are walking. I just do not know enough about their traditions and what they mean to the collective unconscious or collective conscious of the modern Alemanni. 

As you can see, we do have some information that leads us to hypotheses, but what follows each hypothesis still requires research. Our own experiences will shape the future, too. As a thriving community during this time of the Great Heathen Rebirth, we can make ourselves available to the deities and the ancestors. Many things lost to the past are unrecoverable, but we can learn a lot about the nature of Berchtold through our own experiences today.

Hail to Berchtold!

Addendum: Research Help Request

Does anyone happen to remember a Pennsylvania Dutch tale or an anecdote about a being called the Bechtel? The only thing I remember about the story specifically is that there was a man traveling a great distance (on foot, but skis might have played a role), and he got lost in a snowstorm. He encountered the Bechtel, and the rest I forget. The Bechtel did help him to get to his destination, though.

A bit more has come back to me. The Bechtel appears to be lost in the snow, too. He has no food or drink. The traveler had some food with him, and he offers to share some with the Bechtel. This rewards the traveler.

Der Voryuul 2020: Necht 11 un 12: Der Greescht Mitlaaf

The Great Conjunction / Der Greescht Mitlaaf

Due to the vagaries of life, I have missed a few nights of public posts of Voryuul this year. However, Nights 11 and 12 contain what has developed into a nebulous personal cosmic mystery question for this year, and it all relates to the Great Conjunction of 2020, which presents some aspects of interest to Urglaawer from our own lore as well as from the lore of neighboring and influential cultures.

I know a bit about astrology, but I have to defer to people with more experience when it comes to events such as this. 

Astrologically (and astronomically) speaking, this IS a big deal. Conjunctions of Jupiter and Saturn happen frequently (just a bit less than every 20 years); however, this is the closest they will appear to one another in the sky in 800 years. At 13:20 EST on December 21 (Day 1 of Yuul/Yule), they will be separated by just about 0.102 degree or 6.1 arc minutes.

This is not a Christmas Star. If anything, its a Yule Star. (After all, the Season IS the Reason.)

Now here's the part I am fuzzy on due to conflicting information. I am seeing statements that this conjunction will take place at 0 degrees 29 minutes Aquarius, thus "officially" ushering the Age of Aquarius. However, I see other sources stating that the event will take place in Capricornus.

The Age of Aquarius has no well defined beginning, it seems. However, there is a very (I mean very) small pool of Deitsch astrologers whom I had interviewed in 2013 (a bit too late to celebrate) who believed that 2012 year was the "true" entry into the Age of Aquarius as determined by "es Keenichli" ("the Little King") or "der naddlich Wachtmann" ("the Watchman toward the North"). These bynames refer to the star Regulus, which holds a position of esteem among the people I interviewed. 

Es Keenichli is a star credited with constants; in other words, its the metronome that emits the rhythm by which the cosmos is supposed to move. However, it is not an enforcer; it is merely a signal that bears messages and traditions from the ancient past. While the cosmos and the physical location of objects changes, Es Keenichli is said to be the bearer of the old ways.

One of the old ways included in his bailiwick is the equivalence of the solar signs from the Greek zodiac. In truth, the sun does not spend 30 days in each constellation, but the old ways say that it does. Thus, in 2012, es Keenichli moved from from Leo into Virgo. The belief was that every cog on the wheel shifted under the hand of es Keenichli, and that the shift also brought us out of the Age of Pisces and into Aquarius. They were also clear that the effects of the shift would increase as we moved through portals and deeper into Aquarius. Look for signs, they said.

Some of this stuff was well above my pay grade, so I had jotted down the notes and then promptly forgot about them until the topic of comets as plague horss came up earlier this year. Along the side of a note I had written "Der Wachtmann = em Ziu sei Suh?" It was a prompt for me to look into some sort of relationship between the North Star's association with Ziu and der Wachtmann/es Keenichli/Regulus, as in, perhaps, the latter is the son of the former.

I'd been all caught up in trying to get caught up after covid caught me last Spring. Now as I am emerging from the covid fog, I realized that this Great Conjunction (the Deitsch term for a conjunction of stars is "Mitlaaf" or "walk with," so this is "der greescht Mitlaaf" or "the greatest conjunction") was right upon us, and I had not really explored from a cultural standpoint, other than one or two posts, until just now. 

This conjunction is of the two largest planets in our solar system. Jupiter has a long and known association with chief deities, including our Ziu. The planet's association with justice, law, prosperity, education, intelligence are some of the same characteristics seen in the personality of the god and in the North Star, which is even more strongly associated with Him in Deitsch and related cultures.

Less known, though, is the association between Saturn and the god Holler and the goddess Berchta, though one can clearly see how Holler, the personification of Death can be drawn as a cognate to Saturn as Father Time or Grim Reaper, etc. However, at the end of the year, it is not Holler who represents the passage of time. It is the goddess Berchta. 

Berchta is the kickass goddess who roams our little corner (Mannheem or Mannheim) of the World Tree from the beginning of Voryuul (December 

8 until Wonnenacht (April 30). During this time, She is said to walk around in disguise as a beggar. Her feast night is December 31. She also has the only *required* meal that I know of in all of Heathenry, and it is She (some sources cite her sister Holle) who announces the death of the old year and the birth of a new one through the banging of pans, the crack of a whip, etc. She is a goddess concerned with death as opportunity, rebirth, evolution, order of the mind, and giving people swift kicks in the ass when they need them.

The conjunction of Jupiter and Saturn to such a close degree on the first day of Yuul could indeed be interpreted as a threshold into new era of some sort. 

The Urglaawe interpretation of the lore about the night of December 20 is similar to that of other Germanic groups, but it is quite specifically about the  moment of the solstice. We call that night "Muddernacht" ("mother night"). 

While it is good to honor mothers at all times, we have a specific time of year for the observance of females, feminine energies, matriarchs, etc., and that is in February. If the night of December 20 were about honoring mothers in general, it would have to be called Middernacht ("mothers night"). The presence of the singular form, Mudder, points us elsewhere. 

In fact, it points us to the night itself. This is when Nacht (the goddess associated with the night portions of cycles of light and darkness) metaphorically gives birth to the new sun. Thus, the pairing of Yuul and the Great Conjunction could be interpreted as the beginning point of a new era. 

>>One Interpretation<<

The current order is already crumbling around us. Many of us are holding onto hope during a time of a pandemic and all the chaos it has brought about. The deities are forcing us to wake up and pressing us forward, granted, with painful labor, toward the next step of the evolution of consciousness. It won't happen immediately; the structure of the collapsing structure (the Tower that we discussed so much back in April and in Byron Ballard's works) is still standing, but it is in flames. Allow it to fall on its own; just stay out of its way. It is time to turn our eyes forward; focus on what can be salvaged from ruins of this cosmic night and how it can be applied to the coming cosmic day. 

That is, though, merely one interpretation. The meditations for Nights 11 and 12 of Voryuul are about how individuals interpret these events. 

Some suggestions for meditation: 

Are these simply astronomical events that we are witnessing due to the accident of our births on a planet that just happens to have this view of the multiverse? 

Is there more to it? Could it be the actions of the deities or of the Maker, Wurt, at play here? How much effect can we have on these events as individuals?

What does change mean to you? Is Iwwermariyeland ("day-after-tomorrowland," roughly like Utopia) even possible?

Is the old "normal" worth returning to? 

One thing for me is essential: The grip that covid has had on my identity is going into the Yuul fires. I am a longhauler, yes, but, even more so, I am alive. I am here on this planet at this time in this unique soul construct to pursue happiness and to help others to find their way toward happiness.

"Make like Fraa Holle and pitch that bitch," my kin, India, once said to me. In this case, the bitch that needs pitching is my identification with covid. It stole my identity, but now I am reclaiming it. I am going to help others to reclaim it. Of course, I have to deal with the damages done by the disease, and we need to be practical about safety. However, I refuse to live in fear anymore.

Let's all focus on not dragging the fear into 2021. Let's instead aim for reasonable actions in a time of a pandemic. Find ways toward happiness, kinship, and joy, and help others find their moments of laughter and merriment. 

As Gedreier Eckhart said to the Parade of Spirits:

"'Hail to Life!' say the Dead."

Hail to Life, indeed!

---------

Some articles to consider: 

The Great Conjunction Is Coming, and It's Major

Star Bright: The Jupiter-Saturn Light Show

Get ready for the 'Great Conjunction' of Jupiter and Saturn

Der Voryuul 2020: Nacht 2

 VORYUUL

Nacht 2: Bedrachdungsvorschlack

Wer bischt du heitich? Bischt du froh? Bischt vergniechlich?

Night 2: Meditation Prompt

Who are you these days? Are you happy? Are you contented?

Der Voryuul 2020

Heele zu de Grenzeziewe… Die, vun de dunkle Ort, vun unner der Schwell, un die datt im Draamzuschtand… Losset uns alldiweil darrich der Voryuul vun de lanne.

Hail to the liminal deities… They, of the dark places, from under the threshold of consciousness, and those in the dream state. Let us learn from them at this time of Voryuul.

Nacht 1: Bedrachdungsvorschlack

Es 2020 (doch im Gang) iss ’n zaehes Yaahr gwest. Was hoscht du iwwer dir glannt? Bischt du desselwert Mensch, as du im 2019 waarscht?

Night 1: Meditation Prompt

2020 (though ongoing) has been a tough year. What have you learned about yourself? Are you the same person who you were in 2019?

Parade of Spirits 2020 (Philadelphia) Notice

PARADE OF SPIRITS 2020: INFO

Since its inception in 2012 as Krampuslauf Philadelphia, the Parade of Spirits has become a beloved grassroots, community-led event. 

I’m sure you’ve all heard this phrase before: “Due to covid.” Yes, due to covid, we are going to have to scale the parade down significantly.

- The “official” parade will consist of just the three organizers (Janet, Linda, and I). If others choose to don a costume and to follow the official parade, they themselves will be responsible for maintaining proper social distancing.

- We (or at least I) plan to use videoconferencing and to record our march.

- The first half of the parade will be in total silence (the Silent March in English or der schweiyend Marsch in Pennsylvania Dutch). This is to honor the many people whose lives were lost or drastically impacted by the pandemic. It is a moment to look back on 2020 and to recognize what we have lost and to try to find ways to take lessons learned from the lack of preparation and compliance and to use them to make, as a society, better decisions on the future.

- About halfway into the parade route, the Germanic psychopomp, Gedreier Eckhart (played by me) will begin the noise making, and everyone can begin to chant and to cheer as usual. This is symbolic of hope and the ongoing cycles of the ages. Ironically, the depiction is of dead beings affirming life. During the latter half, anyone around and on videoconference or Facebook Live, should set their intentions on making 2021  better year. What that will look like will vary from person to person. In my case, I had let a series of bad news (not the least of which was getting covid and later being designated as a longhauler) define my year for me, so my life was centered around those things. In 2021, I am still going to have to deal with those things, but they will not define me. I also plan to ritually hex the virus, but that’s a different post.

- This is the sucky part. We won’t have the bonfire or any entertainment in the park. We will also have to miss out on the vibrancy that the Philadelphia Women’s Slavic Chorus has imbued the march with over the last few years.

- The official parade still will start and end at Liberty Lands Park. The step-off time for the parade is 16:40/4:40 PM on Saturday, December 12, 2020.

Thank you for your time and support for this event.

Zisasege: Continuity and Regeneration

I'd like to thank the Urglaawe community for the vibrancy and excitement that I am seeing as we draw nearer to the Zisasege observance (September 28, 2020, beginning at sunset on Sunday, September 27).

Erntfescht was a turning point for many of us. It was the first time we had gotten together as a group beyond the Ziewer (godsfolk) and their family members. Since then, I have slowly begun to feel reinvigorated, and it appears that others are sharing the same feeling. 

Obviously, we still need to be careful with the covid issue, but much of what is weighing many people down stems from a lack of hope or of something to look forward to. 

Zisa seems to have uncorked (another of Her ways of interacting with us?) a bottle of joy and is pouring it out widely. For me, this joy is coming in the form of continuity. For the first time in almost a year, I am seeing the ability to pick up the efforts from last year and to bring them through the crises and *not only to  carry them again but to expand upon them.* 

This is hope at work. 

I remember this feeling, and it's long seemed elusive.. Yet here it is again, hopefully to stick around.

Many of the Zisasege ideas being floated about the Urglaawe community relate to this continuity... beginning new creative offerings and adding to them each year...

... and now I just had a Clue x 4 moment with a flashback to Sacred Space 2017. Jennifer Milby and I were working on a PowerPoint presentation on Zisa, and the topic of continuity and regeneration came up. Some of Zisa's lore lived on through the centuries in the guise of Maria Knotenlöserin, or Mary Undoer-of-Knots. 

Although the Church and its successors attempted to suppress the belief in the old deities, the Church's own lore sometimes inadvertently provided continuity by preserving  some awareness of our gods and goddesses. 

Beginning in about 2008, Zisa's presence began to be felt among some folks in the community. By 2012, Her name was more widely recognized and came up in discussions at Trothmoot. But 2015 is when things really began to change. The course switched from continuity to regeneration. 

Some folks around here will remember that Pope Francis came to Philadelphia at the time of Philadelphia Pagan Pride Day in 2015 (September 5, 2015). Pope Francis is from Argentina, where Maria Knotenlöserin has a large following, and Pope Francis reveres her. Thus, we extended an invitation to Pope Francis to join our Zisasege that year, never expecting to hear back from anyone (we did, but that is a separate topic). This offer, though, seemed to trigger something in the relationship between Zisa and the Heathen community. Her name was spoken widely in Heathen circles, and more insights into Her areas of concern were developing into a community gnosis.

By 2017, there were quite a few dedicants to Zisa whom I knew of, and I would expect that there are many with whom I am not acquainted. Discussion had led to commentary that Zisa would play an increasing role, not only in bridging the ancient past to the present but also in regenerating the connection between humanity and divinity. Zisa had emerged from the darkness of suppression.

Fast forward to 2020 and jump back up to the first five paragraphs of this post. 

Hail to Continuity!

Hail to Regeneration!

Hail to Hope!

Hail to Zisa!

The 337th Anniversary

July 6 marks the anniversary of a major event in Deitsch history, and, as such I'd like to hail the Netherlands Dutch and their forebears and ancestors. 

The flag of the Netherlands

On this date in 1683, the first ship, the Concord departed from Rotterdam in the Netherlands. On this ship the first "official" settlers who would begin the story of the Pennsylvania Dutch nation.

Thus, on this date (it is July 6 in Rotterdam now), the Great Migration of the Germans to Pennsylvania began.

We Pennsylvania Dutch are ultimately mostly Germans speaking a German dialect and bringing together customs from many German lands. We have evolved as a unique "tribe" or "nation." The moniker of "Pennsylvania Dutch" confuses many people, and much of that confusion is due to a change of the meaning of the word "Dutch" in English, which once had a wider meaning than it does today.

Additionally, we call ourselves "Deitsch," which sounds a bit like "Dutch," and, as was the case with the Concord, many of our early forebears arrived on ships that departed Europe from ports in the Netherlands. The Concord's departure was an indelible moment in the settlers lives that lives on in the presence of the ship on the Deitsch flag today.

The Deitsch flag with the Concord in the center.

Our migration included many people from the Netherlands as well. Although the first arrivals on the Concord were German speakers from Krefeld, some of their surnames were decidedly Dutch.

In many ways, your ancestors were heroes. They got my ancestors out of the wreckage that was the Palatinate after all of the ravaging wars. So, on behalf of my ancestors who I know traveled through Rotterdam, I thank the forebears and the Dutch of the current era.

The Dutch and the Pennsylvania Dutch, though we have separate identities, share strong historical and cultural bonds that are only increasing as the gods and goddesses bring us closer together.

Hail to Holle!


Hail to Nehalennia!

Hail to the Netherlands and to the Dutch people!

May your light always shine brightly!

Urglaawe Statement on the Murder of George Floyd (and way too many others)

When you see evil, recognize it as evil, and do not give your enemies peace. - Hávamál 127

We in Distelfink Sippschaft and in all of Urglaawe recognize the need to acknowledge current events--the deaths of several Black Americans at the hands of police and vigilantes, and the outpouring of grief and anger that has, at the time of this writing, erupted in every US state and in several other cities worldwide. This public grief has been met by an escalation in police violence.

These deaths are not isolated incidents. They reflect a broader and deeply embedded dysfunction. The deaths of George Floyd, Breonna Taylor, Tony McDade, Ahmaud Arbery, Atatiana Jefferson, Kayla Moore, Philando Castile, Sandra Bland and others are part of the same pattern of racism and violent disregard for black lives that killed Trayvon Martin, Tamir Rice, Michael Brown, and Eric Garner--whose final words, "I can't breathe," echo louder than ever with George Floyd's death.

And these are just the names we know of, who make headlines and hashtags. 

It is easy to denounce the obvious examples of racism. But it's also inadequate, especially as Heathens, to stop there. The historical context of Heathenry includes racist and nationalistic uses of the source material we often rely on. As current practitioners, we therefore inherit a responsibility to repair the damage done--to our faith, to the targets of the violence it was exploited for, and to those who suffer at the hands of the broader systemic racism that allowed these damaging movements to exist in the first place.

If we are to honor gods of justice, gods of wisdom, and gods of strength; then we must take an active role in  demanding justice, seeking wisdom, and finding the strength within ourselves and each other to turn towards this effort.

The victims of this brutality were our fellow citizens. Their lives still matter. Their pain still matters. 

Those of us who are of Caucasian descent (many of whom were not considered  to be “White” until our numbers were needed to keep the establishment in power) need to shake ourselves loose of the contentment that has been abetting this oppression and to see how it is destroying the integrity of the African-American community. What harms that community tears at the fabric of our whole society because the African-American community IS America. Our fates are bound together, and we need to stop watching as our institutions continue to perpetrate these crimes against our own people.

It’s time to put an end to this systemic racism and to force our police and leaders to adhere to the laws that they enforce for everyone else.

Today, Black Lives Matter and other groups joined together to organize a peaceful, highly inclusive march through Bristol Borough, Pennsylvania. At one point during that march, a lone, female voice cried out:

“What was his name?”

And the marchers responded, “George Floyd!”

And the calls back and forth of “What was his name?” and “Say it louder!” were reprised later with the names of others who lost their lives to police brutality. These exchanges alone were powerful. Too many names. Too many lives snuffed out. 

The march ended in the shadow of the Harriet Tubman memorial statue at Bristol Wharf.  Here, Tubman continues to point the oppressed to the North — to the safe houses and hinterland farms of her Underground Railroad.

Alas, even here in the North, justice can be elusive.

We must do better, folks, or the dreams and visions of the wisest of our forebears, including those of Tubman, will be rendered asunder.

As Urglaawer, we are charged by our goddesses and gods to call out the evil actions in our midst. Let us join together with all people of good conscience to tell our leaders and our law enforcement that enough is too much! This must end now! 

Black Lives Matter!

Schwatze Lewe Zähle!

What were their names?

George Floyd

Ahmaud Arbery

Atatiana Jefferson

Breonna Taylor

Eric Garner

Kayla Moore

Philando Castile

Sandra Bland

Tony McDade

Trayvon Martin

Tamir Rice

Michael Brown

Hail to the fallen! 

Urglaawe and Discord

Urglaawe is now on Discord! If you'd like to join the Discord server, send an email to sara@urglaawe.org or victoria@urglaawe.org.

Urglaawe Live Gebt Acht (#8)

Urglaawe Live Gebt Acht is the eighth in our Facebook Live chatroom broadcasts. This weeks topic will be the Nine Sacred Herbs of Urglaawe / Neine Heiliche Gegreider, which are derived from Braucherei. 

Sunday, May 10, 2020

19:00 / 7:00 PM EDT

Event Page: https://www.facebook.com/events/228488888576165/

Presentation File: https://tinyurl.com/ycyhjcob

Urglaawe Facebook Group:
https://www.facebook.com/groups/Urglaawe/

Wonnezeit Night / Day 8: American Chestnut and Blueberry/Huckleberry Pruning

Deitsch: Amerikaanischer Kaschebaam

Tax: Castanea dentata

The American Chestnut was once considered the finest chestnut tree in the world. The wood was highly prized among the Deitsch for use in furniture construction, and, of course, the nuts were widely roasted and consumed during the winter months.

Unfortunately, the American Chestnut was nearly obliteated by a blight that came in 1904 with introduced chestnut trees from East Asia. Thus, the American Chestnut, which is believed to have been 1/4 of the total tree population in the Appalachian Mountains prior to the blight, was reduced to a total population of about 100. 

American Chestnut
Source: https://www.illinoiswildflowers.info/trees/plants/am_chestnut.html

Alas, the blight is still here in the eastern US, so the trees numbers are not recovering except in some areas where conservation efforts are active. There are also pockets of the tree farther west in the US, where the blight is not present.

The tree is listed as endangered in the United States and Canada. There is a stewardship lesson in the tale of this beautiful tree. 

Since most of us do not have access to the American Chestnut, this is also the night/day when we prune back second-year blueberry and huckleberry bushes. 

Wonnezeit Night / Day 7: Magnolia

WONNEZEIT NIGHT/DAY 7: MAGNOLIA

Deitsch: Maagnoli

Genus: Magnolia

Several types of Magnolia grow throughout the Deitscherei, and the Deitsch communities in Virginia, North Carolina, and other southern areas have certainly taken on some of the lore of the South that relates to the tree, such as representing nobility and strength.  In the Southern Diaspora, the flowers have come to represent the very land in which the people live, and white magnolias often are features of bridal bouquets to represent purity.

Magnolia acuminata
Image source: https://canr.udel.edu/udbg/?plant=magnolia-acuminata

Across the Deitsch culture, magnolias will turn up in artwork, often adorning the edges but sometimes also serving a the primary subject of the work.

Purinton Pennsylvania Dutch Honey Jug
Image source: https://tinyurl.com/y9veymlu

Medicinally, tea from magnolia bark has long been used as a remedy for anxiety. People chew the bark as an alternative to smoking. Even to this day, some people snuff the warm tea to aid in sinus issues, or they put a poultice of magnolia tea around the site of a toothache. Older uses also include serving as a replacement of quinine in the treatment of malaria.

If you have magnolias on your property, today is an appropriate time to pour libations to the tree in order to encourage strong blooming of the flowers. Folklore states that, if you honor the tree properly, you might get a second round of blooms within the same season. Indeed, some species of magnolia do sometimes bloom twice.

Wonnezeit Night / Day 6: Hawthorne

Deitsch: der Schpellebaam; die Weissdorn (specifially white hawthorns; several variants in spelling)

Genus: Crataegus

Hawthorn trees are common across the Deitscherei as ornamental trees with beautiful, fragrant flowers. During Wonnezeit, the tree is honored in its budding or blooming stage in order increase the yield of flowers and berries. Hawthorn is used as a medicinal herb by traditional Deitsch herbalists.

Hawthorn
image from: www.quickcop.ie

In Deitsch folklore, the tree's spirit can sense danger to itself or to one who bears the wood of the tree, and the tree's spirit will intervene to thwart energetic attacks. Hawthorn, therefore, is considered to have proactive defensive properties, which is consistent with some of its traditional medicinal uses.

Disclaimer: This information is for educational and discussion purposes only. Nothing in these posts is intended to constitute, or should be considered, medical advice or to serve as a substitute for the advice of a physician or other qualified health care provider. 

Contraindication: Patients taking digoxin should avoid taking hawthorn.

Hawthorn has served as a hedgerow plant for Germanic peoples from the ancient times to the present. Earlier uses included the herb as a remedy for kidney and bladder stones, but the primary medicinal use to this day is to aid in keeping a healthy heart and circulatory system. Hawthorn increases blood flow to the heat and can help to restore a normal heartbeat.

The parts used in traditional Deitsch herbalism are the berries (fresh or dried) and the flowering tops (fresh or dried). Most common methods are tinctures or decoctions, though the flowering tops can be ground into pills, too. 

Many studies have supported the versatility of Hawthorn use in addressing many different diseases and conditions. Please see the National Institute of Health's article on the "Effect of Crataegus Usage in Cardiovascular Disease Prevention: An Evidence-Based Approach."

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Hawthorn image viked from https://www.quickcrop.ie/product/common-hawthorn-bare-root-hedging-plants