Tag Archives: history

Anthropology, Media, Native America, Politics, Uncategorized

Opposition to the Redskins Name is About More than Being Offended

The Washington DC football team announced on Monday that it would be retiring it’s racist mascot causing nation-wide discussion. Yours truly has certainly been well into the fray.

A young lad has sought to question me on my stance and impugn the validity of Native American concerns on this subject. As is a standard practice of mine, if it takes more than a couple paragraphs to make my point online, it goes on the blog. So, here we go.

“Yeah that’s some who are offended, I know some indigenous people who aren’t. Aunt Jemaimahs family begged for the company to not issue a rebranding, apparently syrup is now racist too. I’ve never understood why anyone other than a white guy with a sunburn would be offend of the term “redskin”. OUR skin isn’t red. Who cares.”

 

It helps to have taken the time to learn the history of that term and Native Affairs in this country. One who has would be less likely to conflate different unrelated issues while repeating sound bites and talking points from conservative media.

It’s not simply “some who are offended.” It’s the National Congress of American Indians, the oldest, largest and most representative Native organization in the country which has advocated for the interests of Indians for nearly a century. It’s the American Indian Movement, Idle No More, countless tribes, and nations and virtually every native activist movement in this country for 50 years who have recognized the ill social affects of caricatures being the dominant representation of native people in media while rich white people make millions of dollars from it, despite what your buddy on the street might think.

It’s not that the r-word is offensive as in it hurts little snowflake feelings. It is literally the Native American equivalent of the N-word. It is a word used historically as a means to dehumanize Indians.

Throughout the 19th century that term was used to designate Natives as wild savages who were only suited to be killed, hunted down like rabid animals. Bounties were paid for “redskins.” Often times scalps were taken as evidence for the number of “redskins” killed to fetch a higher payment. Be assured when someone called us redskins they were not “honoring” us. They were saying we were less than human and just in the fucking way.

Indians are not honored by a dehumanizing term historically used to encourage and promote our genocide. This is a genocide that continues today by definition as per the UN Council on Genocide, and Raphael Lempkin who coined the term. Natives are still fighting for basic rights and amenities as human beings while mostly white millionaires continue to get rich off the legacy of genocide and colonialism, portraying Indians as the things of their fantasies.

This all gets into media representation and how it impacts the quality of Native life. Indians are only about 1% of the US population. Most of those are concentrated in a few states and mostly in remote communities. So, the average American does not have any meaningful interaction with a Native American on a daily basis, much less a native community. These people get the majority of their perceptions of Indians from media and sports. This includes some natives as well who have been acculturated, are often urban and do not interact with a native community.

How Natives are represented in media affects how we are viewed by the majority of the population. How we are viewed by the majority of the population matters when we need our issues to be taken seriously and acted upon in an appropriate manner.

If we are viewed as impish caricatures, savage beasts, or even romanticized relics of a bygone era, we are not seen as real human beings. That affects the socio-political environment which we as 1% of the population are powerless to overcome on our own.

If we’re not viewed accurately as real, modern humans then our tribal sovereignty is not viewed as something to take seriously. Our land rights are at risk, our religious rights are at risk (did you know Indian religions were outlawed until 1978?), our very existence as Indian people is at risk. And when these harmful stereotypes infect our own youth it has been shown to negatively impact their self perception and limit their imagination as to what they’re capable of achieving in life. This has long-term negative implications for individuals as well as for tribes and nations.

There is far more at stake here than simple hurt feelings about the color of our skin.

Anthropology, Holidays, Irish/Celtic, Nature, Religion & Spirituality, Uncategorized

The Eight-Fold Wheel of the Year

The Eight-Fold Wheel of the Year is a solar calendar marking the eight seasonal points of the ancient and indigenous western European holiday tradition.

It has always been vital for human survival to live in tune with the seasonal cycle in order to plan ahead and prepare for the various environmental changes that occur over a year. Our lithic ancestors needed to know when berries ripen, when herds migrate or when the snow comes just for basic survival. Along the way certain specific celestial events were noted that marked the beginnings and midpoints of the seasons and these dates were set apart as special. As civilization developed and farming became central to life, celebrations and holidays were created through tradition and the foresight of wise and creative participants. This is such an intrinsic part of our evolutionary heritage that our greatest holidays, those with long histories attached to them still carry these ancient seasonal and astronomical markers.

In the mid 20th century an uncertain group of Euro-traditionalist scholars combined the four-point seasonal holidays of the Germanic Anglo-Saxon tradition with a quite similar though differently organized traditional Celtic holiday calendar to create the Eight-Fold Seasonal Cycle. Though originally combined by neo-pagans to satisfy their need for a holiday cycle and to reclaim the old ways, it corresponds naturally with the holiday cycle already celebrated throughout Western civilization. It serves as a useful toolbox for those desiring to orient themselves with a more naturalistic or even indigenous outlook on life.

The Holidays

There is no “true” beginning or end to the Eight-Fold Seasonal Cycle, and different communities begin their year at different points for cultural and historical reasons of their own. Since I have a strong affinity for the Irish Celtic orientation I would normally begin with Samhain, but for this article I’ll start at at a point that seems like a more natural beginning, Yule.

Each holiday is presented below in brief. Click on the name of each holiday to be taken to a full article describing that day in more detail.

Yule, Dec 21st
A Germanic holiday in its origin, Yule falls at the winter solstice. It’s a time of new beginnings as the midpoint of winter. After two brutal months of winter the days are finally becoming longer once again and there is hope for a new summer just months ahead. It’s a time to celebrate the birth of a new year, and new sun. Yule traditions coupled with traditions from the Roman Saturnalia and transferred into a Christian context have been handed down to us as the modern day Christmas.

Imbolc, Feb 1
Imbolc is an Irish holiday. It’s the first defining evidence of the fulfillment of the promise made at Yule. The young earth is becoming fertile and the young sun has begun to show signs of his virility. This is when seeds that have lain dormant in the earth begin to show the first signs of sprouting. Life is starting to become more active after the hard winter. It is a time for lovers. The symbolism of Imbolc has been adapted into multiple different celebrations such as Valentine’s Day and Mardi Gras.

Ostara, March 21st
Ostara falls on the Spring Equinox. At Ostara the Corn Mother is celebrated in her first stirrings of pregnancy. Agriculturally Ostara comes at the end of the Spring sowing season. Flowers are blooming everywhere and the animals are starting their mating dances as pollen wafts through the air. This holiday was wholesale converted, name and all into the Church as Easter and many of its symbolism such as rabbits and colored eggs were adopted along with it.

Beltane, May 1
Beltane is an Irish holiday and is also full of fertility symbolism. As the crops and herds are flourishing and pollinators are active, sexuality is pervasive through Beltane. Ancient customs recall celebrations in which lovers met in the fields, the forests, or along the shores for trysts and escapades. The Maypole with its phallic symbolism was commonly danced at Beltane.

Midsummer, June 21st
The summer solstice is the longest day of the year, with the sun at its strongest, therefore Midsummer represents the triumph of light over darkness. It is the counterpart to Yule, the fulfillment of prophecy. The Solar Hero born at Yule rises to his destiny. He could be King Arthur, Lugh Lamfada or God.

Lugnasadh, Aug 1
Lugnasadh is the first real harvest festival. It means “The Wake of Lugh.” As autumn approaches, summer day’s become noticeably shorter as winter’s grip is only a short way off and the sun begins to die. As a celebration many competitions and public dances are traditional.

Mabon, Sept 21

Mabon is the autumnal equinox. To some degree Mabon is a time of mourning. The Solar Hero is near death, and the cold grip of winter begins moving in steadily to rule the land. The powers of light and darkness are balanced one final time, allegorically locked in combat and the hero meets his doom.

Samhain, Oct 31st-Nov 1st
Samhain traditionally celebrates the last harvest of the season. It was the highest feast day on the old Celtic calendar and often regarded as the Celtic New Year. It represents the end of the active season and the beginning of the dormant season, the season of death as the solar hero lies slain. As such the date is associated with ghosts and dark themes eventually becoming the modern day Halloween.

As you see, the Solar Wheel follows the annual cycle through the activity of the sun and its relationship with the earth in order to sustain life. The symbolism associated with that has been built into allegories, mythologies and cultures, but at their core lays our genuine evolutionary nature. As natural beings, we are dependent upon this cycle of life, the dance between sun and earth. By living in tune with the seasonal cycle along with other traditions, customs and philosophies which I can only call Indigenist, I think we become more centered and grounded as human beings and more complete. With that completeness we lose a lot of insecurity, and anxiety about the meaning of it all and our place within it. This is just such a thing I think can help restore a bit of sanity to modern humanity.


Anthropology, Holidays, Nature, Religion & Spirituality, Uncategorized

Ostara and the Origin of Easter’s Symbolism

Easter is perhaps the most significant day on the Western liturgical calendar, celebrated in commemoration of the day Jesus Christ rose from the dead after his crucifixion on Good Friday. Many of the symbols and traditions of Easter have their origins in an older, Germanic tradition that is still celebrated to this day by Christians and neopagan revivalists alike, Ostara.

Ostara is traditionally celebrated on March 21, spring equinox as it is the solar compliment to Easter’s lunar reckoning. It is one point on the Eight-Fold Wheel of the Year, and it is regarded as one of the four high holy days in modern Druidry called Alban Eiler: “the Light of the Earth.”

The word Ostara derives from the old Anglo-Saxon word Eostre, the name of an obscure Germanic goddess about whom little is known today. Her name is linguistically related to the word for “east,” giving further credence to the strong solar significance of the holiday. And from this name we also derive the word Easter.

In modern paganism Ostara is regarded as the Festival of the Trees, due to the regrowth of their foliage at this time of year, a strong metaphor for resurrection and rebirth. Agriculturally Ostara comes at the end of the spring sowing season. Flowers are blooming everywhere and the insect population is making a drastic comeback. The animals are beginning to start their mating dances and pollen wafts through the air fertilizing the crops. Colored eggs and rabbits are indicative of this season by virtue of their association with fertility. In such, this holiday is directly associated with the inner Cauldron of Incubation. This is a very inspirational time.

At Ostara the Corn Mother is celebrated in her first stirrings of pregnancy and often symbolically sacrificed as an expectant mother must sacrifice of herself to bare and care for her children. This is a consistent theme amongst many agricultural societies from the Anglo-Saxon John Barley Corn to various Native America manifestations of the Corn Mother.

It’s not all just joy and the pleasures of fertility, however. Ostara also has certain themes of conflict associated with it. As the day that finally signifies the summer’s conquest over winter, the conquest of darkness by light, and allegorically the conquest of evil by the good an d majestic solar hero. And so we see ritual competitive sports and ball games are traditional at this time. Amongst many Western European populations there will be a ritualized and symbolic battle between the seasons, often in the form of a sword dance wherein the participants act out the opposing roles as either teams or one on one.

Ostara may not be Easter, but the two holidays share a common history, symbolism and philosophical character that are significant to the natural cycles of life. The winter has finally ended. There is abundance in life and resources looking forward. The darkness has been conquered.


Anthropology, Holidays, Irish/Celtic, Religion & Spirituality, Uncategorized

Imbolc (St. Brigid’s Day)

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Imbolc is an ancient Celtic Fire Festival traditionally celebrated on February 1st and heralds in the beginning of spring. For several hundred years this day has been the feast day of Saint Brigid of Kildare and before that of an Irish goddess by a similar name.

As the first day of spring, Imbolc is placed early in the season because Celtic people recognized that seasons begin upon their incubation rather than at their midpoint as the seasons are generally measured today. Similarly, the feast day itself as with all Celtic fire festivals begins the eve before the actual calendar date. Being a fire festival, Imbolc was marked by bonfires, hearthfires and candles. And as is traditional for the Irish any time of year, Imbolc would be celebrated with a solemn visit to sacred wells, or rivers

By Imbolc, the days have become noticeably longer since midwinter’s darkness as the sun continues to mature in the sky. The young earth is becoming fertile and the young sun begins to show signs of his virility. Seeds that have lain dormant in the earth will soon sprout. Life is becoming more active as the cold winter fades away. The stag begins to regrow his antlers and shall soon be searching for his spring-time mate. This is the day for coming of age.

In its earliest incarnations, Imbolc was a shepherd’s holiday likely called Oimelc, meaning “ewe’s milk.” At this time of year, the female sheep have often recently given birth and are lactating. Another proposed meaning of the name Imbolc would translate to “in the belly” carrying forward this theme of fertility, mating and pair-bonding.

Though Imbolc is still celebrated continuously in parts of Ireland and Britain, it was also adopted into the neopagan Eightfold Wheel of the Year in the mid twentieth century. In this progression, Imbolc is the first discernible evidence of the fulfillment of that divine promise of Yule, celebrating the returning of light and the fertility of the earth.


Anciently, Imbolc is the feast day of Brigid, patroness of poetry, medicine and metallurgy and celebrates her as the fertile virgin Earth-bride to be mated to the returning sun of spring personified as the youthful Green Man, an archetype of the springtime blooming. His hair and beard are usually represented as leaves and vines. His symbols are horns, vegetation and snakes. Though, the male hero plays an integral role in this relationship, Imbolc is truly in celebration of the Bride. Amongst her many epithets Brigid is referred to as “mistress of fire,” “old lady of the whirling fire,” and selchi shut emyss; “mistress of serpents.” The Catholic saint is portrayed just as strikingly though far less romantically as a bride of Christ.

The serpent is also a symbol of Imbolc. Much like the similar event of Groundhog Day which falls at this same time, the sighting of snakes at this time of year indicates the arrival of spring. Snakes brumate in the winter; a kind of mild hibernation. They return in the spring, making their reappearance a sign of springtime fertility. Snakes have been seen as symbolic of rebirth in many cultures due to the manner in which they slough their skin and are thus each time ‘reborn.’ The sighting of the first serpent of spring is considered a good omen bestowing virile blessings upon the seer. For this reason, the historical celebrations of Imbolc included the pounding of a serpent effigy and the pronouncement: “Today is the day of the Bride. The serpent shall come from his hole. I will not molest the serpent and the serpent will not molest me.”

As an agricultural celebration and the first fertility rite of the year, Imbolc is a time to prepare the fields for the sowing. Traditional celebrations for this time include breaking ground for new crops or blessing the fields, the plows and other farming tools, and offerings were made of milk, honey or mead, and cakes or bread.

Historically, by this time the winter supplies would be dwindling. Few if any fruits or vegetables were available. Wild animals are quite lean in late winter and so were the people having dropped their summer weight as they entered the lean season the Church would eventually institute as the season of Lent. Since wild foods are scarcest and our favorites scarcer still, this time period has historically marked a time of fasting.


Books, Music, Profiles, Uncategorized

Keith Richards: Life, a Candid Autobiography

Keith Richards’ 2010 autobiography Life is a solid exposé and memoir on the life lived by the Rolling Stones guitarist. Weighing in at 547 pages of narrative, it’s clear that the Rock and Roll Hall of Famer intends for the reader to come away with a full picture of himself, not just as a founding member of one of the greatest rock bands in history, but as an individual apart from that legend.

The autobiography kicks off with a scandalous story from the road of when Keith and Stones’ rhythm guitarist Ronnie Wood were arrested with a number of illegal substances in Fordyce, Arkansas in 1975. It’s one of the more exciting stories in the book and it sets the tone for numerous tales of drugs and legal issues to follow it.

After that, Life immediately shifts to Keith’s childhood, adolescence until he meets and begins playing music with Mick Jagger (p. 77). This was the hardest part of the book for me to get through. It seemed overburdened with trivial details about Keith Richards the child. While some meaningful events and information is relayed her such as his initial introduction to music and guitar a lot of it seemed unnecessary, but then it is the story of his life, not just of his adult music career.

This makes for an autobiography that is well balanced between the author’s personal life and ideas and his superstar music career. It’s not written in a manner that tries to glorify the rock and roll lifestyle or to revel in fame, but it doesn’t shy away from it or wrap itself in false humility. Keith opens up and tells us quite a lot of personal information about himself, his origins, his philosophies, his loves, his strengths, and his weaknesses. He writes intently on the subject of music and how he came to it with passion, the origins or the Rolling Stones, his often adversarial friendship with lead singer Mick Jagger, his addiction, resulting arrests and subsequent rehabilitation.

The book is chocked full of stories and candid details. Some of the points I liked the most include the following.


The Rolling Stones didn’t write their first song until 1963 when their manager Andrew Loog Oldham locked Keith and Mick in a kitchen together in Willesden and told them to “come up with a song.” Before that, Keith thought songwriting was someone else’s job. This is easy enough to understand since up until this time in music history it was very common for the songwriters to be different people from the performers. Truthfully before the Beatles made it fashionable popular bands rarely composed any of their own music.

Keith makes it quite clear that there was never any rivalry between the Rolling Stones and the Beatles, or between any of their respective members. They were friends. Keith refers to the two bands as being a “mutual-admiration society.” He even says that they would call each other up and plan their single releases so to not compete with each other (pg 141). Any amount of rivalry that may have seemed to exist was nothing more than media hype.

As mentioned above, Keith speaks very candidly about his drug addiction. Early on in his life, Keith experimented with recreational drugs, alcohol and cannabis. He was introduced to amphetamines while on tour in the US with R&B acts including Little Richard and Bo Diddly. He talks a bit about LSD in the 60s and a particular three-day trip he took with John Lennon which was so significant that neither of them could quite remember what all had happened. His terrible addiction to heroin however came about in a far less cavalier manner. It happened the same way it seems to happen with the opiate epidemic plaguing the US today; from an injury and overmedication. He was in a car wreck and afterward was in such pain, having a nurse come to clean his wounds everyday that he was prescribed morphine. After several weeks on the drug he became hooked. When the doctor took him off the medication he had severe withdrawals which he treated with underground opiates and eventually heroin which he continues using for the next several years.

I really love that Keith talks about his experiences with Reggae and Rastafarians in Jamaica where he lived for some time. He speaks very highly of the culture, philosophy and most especially the music of the Rastas he became friends with, and how that was a major influence on him and helped him get his head straight from years of excess.

If gleaned properly there is probably a solid handbook’s worth of advice and information on beginning in music, theories on how to approach playing guitar, songwriting, performing live, recording and band dynamics. Keith doesn’t come across with any rock star pretentiousness to speak of. He does get a little preachy and high minded at points, but otherwise stays well-grounded even when telling tales of times when Keith was anything but grounded.

Life is a thorough trek through the years of Keith Richard’s history. It’s sometimes a little wordy, a bit snide, and long. It isn’t always a page turner, but it does hold a reader’s attention fairly well and it delivers all the juicy, candid details a fan of the Rolling Stones, or just rock and roll history will enjoy.


Anthropology, Holidays, Movies/TV Shows, Religion & Spirituality, Uncategorized

Friday the 13th and the Ghost in My Backseat

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Paraskevidekatriaphobia is the fear of Friday the 13th, and this evening, I had my weird Friday the 13th experience.

I was on my way home from dropping off my daughter at her school dance. As I was turning a corner I saw for a brief flash in my rearview mirror the image of a ghastly woman as if she was sitting in my back seat. She had a sort of bluish illumination with two dark eyes with blackened mascara-like smears running down her face. Nothing too original, but it did cause me a split second’s release of adrenaline. The best part is that I know exactly what I saw and why.

Yeah, kinda like that!

For uncertain reasons in the Western world and especially the United States when the 13th of the month falls on a Friday it is believed to be an unlucky day.

I grew up with this superstition and believed in it to whatever degree young children can believe in anything they have no ability to understand and no reason to believe other than the influence of their peers. The fact that I was a very young child at the beginnings of the extremely successful Friday the 13th movie franchise has shaded my view of the event in a particular light for me.

I’m not unique in this, these days Americans particularly see Friday the 13th as a scary and dark day, a sort of reverse holiday similar to Halloween without the costumes or trick-or-treating. It comes with its own myths and urban legends. Much like the Santa Claus at Christmas of the Easter Bunny in spring, the murderous hockey mask clad and machete wielding zombie Jason Vorheese from the Friday the 13th movies is and for a long time to come will be in the future attached to this spooky unholiday. This really is a testament more to the quality of the marketing of the franchise than the quality of the movies themselves that even as I child I found to be more funny than frightening, but I still love them. Jason lives in mythology alongside classic legendary supernatural evils like the Headless Horseman, Dracula, or Frankenstein.

There’s a fair amount of speculation regarding the origin of the Friday the 13th superstition, but no one really knows for sure. The number 13 has been considered an unlucky number for hundreds of years. This is so prevalent that most hotels do not even host a 13th floor. The numbers on an elevator will often go straight from 12 to 14 because many people are afraid to rent a room on the 13th floor. It might seem crazy, but it’s true.

The superstition of 13 being bad luck seems to have arisen during the middle ages and is assumed to have come from the story of the arrest of Jesus after the Last Supper when He and His twelve apostles were present equaling thirteen.  Similarly, the fact Jesus was crucified on the following day; Friday made that day a particularly infamous part of the week, one which Catholics and Orthodox Christians still consider a day of fasting. These two beliefs combined seem to be the origin of the superstition; two unlucky points occurring at once although the origins of Friday the 13th being especially unlucky didn’t seem to arise until the 19th century.

In the 20th century authors such as Maurice Druon in his novel Le Roi de fer (1955), and John J. Robinson in his book Born in Blood: The Lost Secrets of Freemasonry (1989) postulated a connection between this superstition and the day on which the Knights Templar were arrested on charges of heresy by King Philip the IV of France, Friday the 13th of October 1307. This was echoed in Dan Brown’s The Da Vinci Code (2003), and other books, memes and papers since then. Although this is one of my favorite hypotheses, the evidence to support this being the origin of the superstition is dubious at best. It’s more likely a combination of reasons.


In my car, as quickly as the ghastly woman had appeared in my rearview mirror she was gone, but I could still see the impression of her eyes. They were spots of dirt with what appeared to be smeared finger print running down the glass. As I was turning the corner the setting sun passed directly behind me for just a brief moment. The sun’s rays reflected off of the mirror in a manner framing the fingerprints in a glow and accentuating the smudges. Then my lizard brain took over and assembled this into an image I could make sense out of based on the fact I’ve been thinking about Friday the 13th and creepy stuff all day. When my daughter gets home from her dance we plan on watching some scary movies.

Human psychology is such a fascinating subject.


Anthropology, Uncategorized

St. Anne’s Roundup; Memories of Pensacola’s Finest Festival

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This time of year I can’t help but feel nostalgic for one of Pensacola’s lost legacies, St. Anne’s Roundup.

St. Anne’s is a Catholic Church on Pensacola’s west side, and for forty years it hosted the western themed Roundup, one of the most beloved and popular festivals Pensacola ever produced. It was such a popular event that in 1992 over 200,000 people attended and it was simply amazing. It’s easy to find Pensacolians 25 years of age and older who have quite fond memories of the Roundup.

It all began in May of 1964 when Father John A. Lacari held a parish fund-raising dinner with a western theme. It was so successful that he built it into the annual St. Anne’s Roundup, a full three days of Western flare on the first weekend of every October, drawing in huge crowds from all over the area.

Father Lacari had a small mock western styled ghost town constructed in the pecan grove behind the church and named it Bellview Junction in honor of the census designated place just outside the Pensacola city limits where the church is located. The buildings housed numerous food and refreshment stands, games, and a photo booth where people could dress in period clothing and have their picture taken. The main activities and entertainment took place out front of Miss Kitty’s Saloon at the end of the main street called Sweatfager Trail. Here was a mockup saloon that acted as a prepping area for bands and other acts that would be featured on the main stage built onto the front porch.

The main stage hosted local and regional bands, comedians, various dance groups, and was used to announce the winners of the various raffles and announce other business. Each year the Roundup hosted a celebrity guest such as John Schneider at the height of his Dukes of Hazzard fame, Heather Locklear in 1983, John Ritter in 1993 and many others who would speak, answer questions, pose for pictures and sign autographs.

One of the corner stone acts were the cancan dancers who were an inextricable part of the Roundup’s entertainment, performing multiple times each day. Immediately following the cancan dancers the street would be cleared with attendees instructed to move to either side and a reenactment gunfight would be performed by specially trained actors. This usually involved a short skit of lawmen versus outlaws resulting in one side emerging victorious over the other in a dramatic shootout complete with realistic looking and sounding guns firing blanks, filling the air with smoke and the scent of gunpowder.

The most enjoyable part of the Roundup for me was the “jail.” This was the station I liked to work in the best. About midway down the Sweatfager Trail was a little jailhouse with a pen made with chicken wire inside of which were several long benches to house the “prisoners”. A sheriff was in charge of organizing the several volunteer deputies. The deputies, usually teenage boys were issued little tin badges and their job was to arrest random people from the crowd on whatever false or factual charges they could imagine. Wearing blue on the street, carrying a corndog with your left hand, or anything could serve as a charge. For a few bucks someone could fill out a warrant and have a specific target, a relative or a friend arrested. In most cases the people played along and went off to the jail in good spirits where for a dollar donation they could post bail, or hangout behind the wire and be a part of the show until being released after several minutes. I worked as a deputy a few different times, and one year my father worked as the sheriff. It served as a fun and lucrative fundraiser for the church.

Perhaps the most remarkable thing about the Roundup was how the whole community seemed to come together to support it. Local food and refreshment providers donated resources and time, businesses made donations of various products for raffles, and prizes for the Roundup Princesses (did I mention there was a yearly princess?). High school marching bands came out to perform. The McGuire’s Pipe Band performed each year. Local businesses would pay top dollar for advertizing either on strategically placed signs or in the Bellview Gazette, the Roundup’s annual news journal. One year Ted Ciano donated a new car to be raffled off. On top of that, it seemed like everyone in the Pensacola area attended. People came in from out of state to attend. It really was a sight that is impossible to describe adequately. This all resulted in St. Anne’s being the most financially successful parish in the Diocese.

Sadly, Father Lacari suffered a heart attack and retired in 1993. He died shortly afterward. His successor was never able to do justice for the Roundup or the church and it began to lose its brilliance until 2004 when Hurricane Ivan swept through, destroying Bellview Junction.

Since that time the church has been unwilling to even attempt to revive or rebuild the Roundup even in a revised form as they struggle financially despite a significant desire from the greater community for it to do so. It is now just another one of Pensacola’s lost legacies.

When I first started writing this article it was intended to be one of the first hints to begin promoting what would be a New Roundup at St. Anne’s beginning in 2019. It was an ambitious dream. I thought we were very close to achieving it, but for reasons outside the scope of this article the project was aborted. I decided to finish the article as a memory rather than as the pre-promotional it was intended to be.

Fidelium animae, per misericordiam Dei, requiescant in pace. Amen.


Anthropology, Holidays, Irish/Celtic, Religion & Spirituality, Uncategorized

Beltane, Fire of Life

Here we are at the beginning of summer. The earth is waking up and her creatures are becoming active once again. The sun sets later in the evening. Flowers are blooming. Bees are pollinating the crops. Birds are laying their eggs. The mating season is in full swing. Life is abundant. This is the season of Beltane.

Beltane is an ancient festival traditionally celebrated in Ireland, Scotland, and the Isle of Man. This holiday coincides with the Germanic festival of Walpurgis. It is traditionally celebrated on May 1st. Ancient Gaelic tradition, much like Jewish tradition considered the beginning of each new day to be at sunset. Therefore, May 1st on the Celtic calendar really begins at sunset on April 30th of the Gregorian calendar.

The name Beltane is thought to be derived from a Gaelic term meaning the “fire of Belenos,” referring to an obscure Celtic solar deity. This date is a celebration that officially kicks off the active summer season, fully separate from the dormant times of winter. It is the counterpart to and opposite or the season of Samhain.

Flowers and blossoms are especially symbolic of this date as the crops have set to full blossom, some even starting to fruit. For this reason, the Flower Maiden plays a central role in the theme of the season. Coming of age, the Lord in his guise as the youthful Green Man or Stag Lord regaining his antlers has arrived not only to court the Flower Maiden, but to consummate their relationship, in their symbolic roles of pistol and stamen. Here, the young maiden is transformed into a woman through the loss of her virginity.

Sexuality pervades the themes of Beltane. Ancient customs recall celebrations in which lovers met in the fields, the forests, or along the shores for sexual escapades. As the counterpart and opposite to Samhain, bonfires also characterize Beltane and many of these midnight trysts occur at the edges of the firelight. The Maypole was commonly danced at Beltane. Often times a new pole would be erected each year, while the previous year’s pole was burned as part of a bonfire. The new pole would be allowed to stand all throughout the year. In some cases a live tree would be used instead.

Amongst herders, two fires would be built close beside each other. Then they would drive their herds between them as a means of purification, protection and fertility. The people would in some cases themselves also pass between the fires. Jumping over the fires to secure good blessings was also a custom practiced in certain parts of Ireland. These festivities often continued all throughout the night and culminated with the participants observing the sunrise, and bathing or washing with water touched by the first light of the season.

The boar hunt was another traditional activity occurring this time of year, held with great ceremonial significance. Ham and other pork dishes are traditional Beltane feast items. According to Alexie Kondratiev, the mythology associated with this holiday is Maponos (the youthful male) slaying the boar that will later kill him at Samhain. The boar in this case represents the forces of winter and death which are keeping the Flower Maiden (the earth) imprisoned. The young warrior as the solar hero defeats the dominating beast, sometimes a hag or wicked parental figure, freeing the earth maiden, symbolizing the spring. The conquest of the beast frees the earth to be the bride of the sun. In some traditions the hero must conquer the boar to retrieve his tusks, or some other item to use as a weapon to defeat the beast which imprisons the maiden. Here we obsere a common theme regarding the quest for a weapon that deals both death and life. Examples of such stories occur all throughout Celtic literature such as in the Welsh Mabinog, and can be seen especially in the marriage of Blodeuwedd and Lleu.

This is the beginning of the Celtic summer.


Anthropology, Healing and Wellness, Natural Medicine, Nature, Religion & Spirituality, Uncategorized

Cannabis as Medicine; A Brief History


Cannabis is a genus of flowering, aromatic medicinal plant related to hops and native to Central Asia. Cannabis Sativa, the most commercially viable species in the genus is often known by its various pseudonyms; hemp, marijuana, ganja, and most unceremoniously “weed.” It is one of the oldest botanicals used medicinally, and religiously. It has been used industrially, medicinally, ceremonially, and recreationally for over 100,000 years, so long, in fact that our bodies are evolutionarily designed to make use of the plants organic chemical compounds called cannabinoids. Today we are only just beginning to really understand all the benefits that can be derived from its various uses.

In Ancient History
When we talk about ancient medicines it is important to realize that throughout the majority of human existence the concepts of medicine and spirituality or religion were not always the separate subjects they are to modern Western civilization. In fact, it was not until approximately 460-370 BCE that Hippocrates separated medicine from religion and philosophy in the Western tradition. With a 200,000 year history of modern Homo sapiens, that’s not much time. So, when we observe ceremonial and ritual uses of plants this is often due to the substance having been recognized as a beneficial medicine as well.

The earliest evidence of cannabis use by humans is a collection of seeds, resin and ashes from indica, a subspecies of cannabis sativa found in a 120,000 year old archeological site in the Hindu Kush Mountains. This proves modern Homo sapiens have been using the medicinal plant for more than half our existence.

Ancient Egyptian texts such as the 4,000 year old Ramesseum medical papyri list cannabis as a medicine alongside basil, and hibiscus.

Chinese Medicine from the Shang Dynasty as early as 14th-11th century BCE, over 3,000 years ago list cannabis as a medicine alongside ephedra and ginseng and recommended its use for treating gout and rheumatism among other things.

The “Holy anointing oil” mentioned in the Biblical Book of Exodus (30:22-23), contained over 6 pounds of kaneh-bosem, identified by experts in various fields as cannabis, extracted into olive oil with other fragrant herbs. This is the very same oil used by Jesus to anoint his disciples. Cannabis is mentioned in many other parts of the Bible as well.

Bhang, an edible concoction made from cannabis has been consumed recreationally and ceremonially in India since at least 1,000 BCE.

Cannabis, called Bhanga was also recorded as the first among 10,000 medicinal plants in the Zend-Avesta book Venidad, a Persian Zoroastrian text from 700 BCE.

The Scythians used cannabis smoke ritually as well as during steam baths to cleanse the body and spirit.

The Scythians introduced cannabis to the Ancient Greeks who by the 5th century BCE had created their own medicines and intoxicants from the plant such as potamaugis, a mixture of cannabis and wine.

Germanic people from the time of 500 BCE used cannabis and gave us the origin of the word hemp from the proto-Germanic hanapiz. Evidence of hashish, a resin made from cannabis has been found in archaeological sites from Halstatt where the Celtic cultures originate.

Medieval Arab doctors used cannabis and hashish from for a thousand years between 800 and 1800 CE.

In 1538 CE, William Turner published New Herball in which he wrote a very high opinion of hemp as a healing herb.

Hemp was brought to America in 1600 by Jamestown settlers and became an important part of the colonial era, both industrially and medicinally.

Modern Medical Cannabis
The Irish surgeon William O’Shaughnessy is credited for the pioneering of medical cannabis use as we think of it in the modern era with clinical trials. His research found cannabis to be useful in treating symptoms related to rheumatism, hydrophobia, cholera, tetanus, convulsions, muscle spasms, epilepsy, and menstrual cramps. By 1850 the US Pharmacopeia created hemp standards and measure for treatment of all sorts of specific ills

By 1937, after prolonged progressive prohibitionist campaigning cannabis was outlawed and virtually all legal medical use was halted, pushing the herb into the black market. This move was opposed by the American Medical Association. In 1942 cannabis was removed from the US Pharmacopeia.

Cannabinoids and the Endocannabinoid System
Even after the criminalization of cannabis, research into the plant continued. In the 1940s cannabinoids, chemical compounds were discovered in the cannabis plant. There are at least 113 cannabinoids in cannabis, the most commonly known are tetrahydrocannabinol (THC), and Cannabidiol (CBD). THC is the compound which causes the euphoric feeling of “getting high,” but has also been found to have many therapeutic uses. CBD is a compound that has been recognized as having quite a lot of medicinal qualities from pain relief, anti-inflammation, anti-seizure and improved cognition just to name a few.

In the 1990s scientists discovered the human body, as well as all vertebrates have an endocannabinoid system. This is a system of cannabinoid receptors in the body which are involved in regulating numerous physiological and cognitive processes and the immune system. In short this means the human body is designed to work with and make use of cannabinoids in order to maintain proper physical and mental health.

Throughout all of known human history there is evidence of our use of cannabis for medical, spiritual and meditative purposes. Today we know that the human body is designed to make use of the chemical compounds found in cannabis to regulate of physical and mental well-being.

It seems that cannabis in not just beneficial to, but necessary for maintaining our proper health and wellbeing.


Anthropology, Holidays, Irish/Celtic, Religion & Spirituality, Uncategorized

Samhain (Halloween), Harvest of Souls

A Jack O’Lantern, an American twist on an ancient Halloween tradition.

Halloween has always been one of my favorite holidays. The spookiness, the costumes, and the troops of kids and families marching through the streets, shaking down the neighborhood for candy has left an indelible imprint upon my Autumnal expectations. Like most traditional Western holidays, Halloween and the rituals associated with it are descended from ancient traditions lost on most of modern society.

The name “Halloween” is actually a contraction of the phrase All Hallows Eve, but that is the later Christianized name for the holiday that stretches back into historical obscurity. The earlier and more indigenous form of the holiday is of Celtic origin and was known as Samhain (Sow-un) in Ireland.

Samhain is a three day festival that begins sunset on October 31 and ends at sunset on November 2. Traditionally, it celebrates the last harvest of the season and is often regarded as the Gaelic (Irish and Scottish Celtic) New Year. It was the highest feast day on the old calendar. Samhain translates from Gaelic for “Summer’s End,” and it represents the end of the active season and the beginning of the dormant season.

As a harvest festival Samhain is full of deep symbolism. The warm season is over. The season of light is at its close and darkness regains its dominion of the land. The last of the season’s crops have been harvested. The fields, formerly lush and bursting with life now lay stripped of their bounty. The harsh autumn sunlight cast upon the barren fields creates an eerie atmosphere and a sense of dread as winter approaches. Amongst herding communities this is the time that traditionally concluded with the fall slaughters. This is also a time amongst many communities that kicks off the traditional hunting season.


Surrounded by dead fields, bloody slaughters, the turn toward hunting as a means of subsistence, the waning of the sun’s influence, and the impending frost which will kill off what is left of the season’s greenery makes the theme of death inescapable. These are often somber days, therefore it is important that this day is celebrated with much festivity and jubilation as things will only become darker and colder as times progress toward Yule.

The last sheaf of the harvest would be traditionally cut ceremoniously and fashioned into a corn dolly. The corn dolly is named for the corn mother and placed in a special location where she can watch over the household, hall, circle, or clan. She will serve to continue to bestow the blessings of the harvest upon the community all throughout the barren winter months.

Due to the spirit of darkness and death, Samhain is a time when the veil between this world and the Otherworld is at its thinnest. This time of year brings with it the highest potential for vision seeking and prophecy. This is a time for to meditate upon the subconscious powers of the inner cauldrons and the cauldron of Annwn.

There is much folklore associated with Samhain. Fairy mounds are abundant with the jubilance of the Shining Ones, the Fair Folk and the Sidhe. The Solar hero is slain in the boar hunt and lies dead until he is reborn at Yule. The Kernunnos archetype reigns from this time forward, leading the Wild Hunt through the skies and the countryside, herding the souls of those who died during the previous year and taken on animal forms. In Germanic tradition the Wild Hunt is lead by either Odin or Thor.

Traditional celebrations for this holiday are naturally enough centered on bonfires, torches, and lanterns. As the origin of the modern Halloween; masquerade balls and parades are also appropriate ways to celebrate Samhain. Revelers would march through the town streets from house to house singing seasonal songs. Soul cakes (little square cakes with currants) were given out to the roving bands, who would offer a prayer or song for the dead of that house. This is the origin of “trick or treat” in which young, costumed children venture from house to house collecting candy.

Harvest delicacies are abundant this time of year. Fresh fruits are traditional and symbolic. In Celtic countries apples are symbolic of the season. In America, corn and pumpkins are profound harvest symbols. In my celebration, all three are important. Corn and apples are paired as symbols of the old world and new world tradition and are the appropriate sacrifices for this day. Since Mabon is a traditional brewer’s holiday, by Samhain the beer is usually well prepared and properly aged. Ales and ciders are especially traditional at this time of year.

Halloween is a great holiday. Its roots run deep and its symbols have profound spiritual and practical significance that have been watered down by a civilization whose people largely no longer live in a seasonal and agricultural society dictated by the changing seasons, but within the preserved customs of Halloween, the real meaning of Samhain can still be observed.