Category Archives: community
Today in the United States it is the fourth of July (though by the time I get around to posting this, it may actually be the 5th). This day commemorates the founding of our nation and its war for independence from Britain. For the longest time, while I enjoyed the fireworks and the trappings of celebration, I never thought much more about it. I know the history of our country good, bad, and in-between and I continue to read, learn, and study as time permits. It’s always been a topic of mild interest for me, particularly colonial history. This year, however, I’ve been thinking quite a bit more about the United States, the Declaration of Independence, and especially the Constitution, about what it means, the conditions under which it was written, and most of all about what a remarkable document it truly is.
This is an odd place for me to find myself. I’ve never, ever considered myself a patriot. I’ve never been proud of being American nor indeed does it form a significant part of my personal identity (as I know from talking to many of my friends that it often does for others). In fact, growing up in Maryland, I was often ashamed and irritated by the general Weltanschauung of this country. I hated what I perceived as a lack of culture and class, the stupidity and mediocrity that I saw everywhere around me (as it seemed to me as a child. As an adult, I’ve learned to appreciate the nuances of this country more, particularly the way that Americans are open-hearted and friendly from the outset as a general rule. No longer being one of only two people in my grade school class who liked to read books lol, and with the autonomy of an adult in choosing her own friends and pursuits, I realize everything is not as bad as it seemed when I was small). I always longed to be elsewhere. This longing only increased when I began studying ballet with an eye toward making a career for myself. Nothing that I found in the States, especially the broad, brash ballet style so favored by Balanchine favorably compared with the elegant traditions of France, Denmark, or Russia (1). This feeling didn’t abate as I grew. Later on, having an adopted mother who was Swiss helped my political awareness to develop well outside of the American norm – I’m neither Democrat nor Republican and were I living in the 18th century, I’d probably have supported England– so it’s odd for me now to find myself more and more over the past few years in the position of not only having to explain the Constitution and in some cases basic American history to people, but also realizing what a truly remarkable project it was and remains.
Enacted in 1789, the Constitution contains a preamble (“We the people…”), seven Articles (describing the three branches of government -legislative, executive, and judicial,- the responsibilities of the state and federal governments, and delineating how the government works at a national level), and 27 Amendments, the first ten of which form the Bill of Rights, which restrict the power of the government and grant us such rights as free speech, freedom of religion, and the right to bear arms (2). It is not perfect, but it is, nonetheless, an astonishing document. In drafting the Constitution, our founding Fathers for all of their flaws, did something ground-breaking and unique, something extraordinary, and we as a nation are at our best when we are working together to live up to the ideals articulated in its laws. I don’t think the writers of the Constitution thought their country was perfect. In fact, the very language of the preamble shows quite the opposite: “We the people, in order to form a more perfect union…” not a perfect union, but one that would be better, a more perfect union. This document was a starting point, not an end. It was the beginning of our country, not its terminus. It was a foundation upon which we might build, working toward that “more perfect” union.
Instead, today, we as a society are doing our damndest to burn that promise down, to destroy that union. Benjamin Franklin, one of the signers of the Declaration of Independence, once warned that, “only a virtuous people are capable of freedom. As nations become more corrupt and vicious, they have more need of masters.” As we sacrifice more of our freedom for a false sense of security, beg for more regulation on our personal lives and bodies, for restrictions on the very freedoms that our forefathers fought so hard to defend, I cannot help but think that we are slipping the yoke around our own necks. If I could go back in time to 1776, I would beg the founding Fathers to end slavery even if it cost them the support of the southern states. I would point to the divisions that are being used – not by those desiring equality for all, but by groups like antifa that would exploit that desire for their own deeply destructive ends—to destroy the country that our founders were trying against all odds to secure. I would beg them to acknowledge those men and women of color among them as equals and to fight hand in hand, shoulder to shoulder, side by side to build this nation proudly, equally. Because to do anything else would be to create a putrid division that would continue to fester beneath the surface of their nation, impeding the very liberties that the Constitution urges us to ensure.
We had an opportunity to begin this country clean in 1776 and we failed to do that. I believe, however, that slowly we have been working toward a ‘more perfect union’ ever since, even though we have more often than not fallen short. It is up to all of us to keep our eyes raised high to the expectations laid out in our Constitution, a document unlike any other in the world at the time it was composed, to keep our eyes upon that and to fix our minds and characters on attaining all that it promises. I do not believe the way toward that goal lies in deconstruction, in burning, looting, rioting, and tearing down and rejecting order. I think it lies in remembering that we can and should be better than we are, and in working toward that as individuals, as communities, and human beings with a shared stake in our nation. Those things that spread division, that offer no solution but dissolution, that spit on the very freedoms our ancestors of every color and every race fought to defend do nothing to further its promise. They are the things that will destroy us from within.
I’m still not a patriot. More often than not in my heart of hearts I want to ask, “what is “American” to me that I should care about any of this?” Yet I do because I have had ancestors who survived communist Russia, who were taken from Lithuania and sent to gulags for their patriotism (3). My family story has taught me how important a thing it is to fight for freedom and to cherish its promise and at its best, that is what America stands for in the minds of so many of our immigrant ancestors and so many immigrants today (4). That same story has taught me the need to acknowledge failure while at the same time working to build up our communities, to demand change, without also begging for destruction. The marches, riots, protests currently taking place across the USA sadden me to my core and they make me angry. The peaceful protests are fine but too often they’ve been coopted by groups that have zero interest in fighting racism, but instead wish to see the end of America…with no clear, workable vision of anything better with which to replace it. It is destruction for the sake of destruction and isn’t doing a god damned thing to make the lives of POC better.
I think we should treasure our history – the good, the bad, the ugly – because it is our litmus test, our line in the sand, our point of departure. It isn’t there to make us comfortable or uncomfortable. At times, it is right and proper that we be deeply ashamed. At times, proud. Acknowledging all those messy parts, framed against the remarkable hope embedded in our founding documents, and moving forward as a people is the challenge that we have always faced. I rarely write about overtly political things here (I save all that crap for facebook). I do think, however, that participating in the civic life of one’s community is something that a well-rounded adult does as a matter of course. It’s not devotional work, but it is an obligation that we maintain as part of remaining in right relationship with the vaettir of our nation, our state, our city, our town, our immediate community (5).
We have an incredibly robust government that is capable of allowing necessary change to occur even in the face of huge opposition. Its checks and balances are our strength and somehow this keeps our government from sliding into either dictatorship or chaos. It’s a remarkably dynamic and lively system. People have the freedom to question even the constitution itself, but before we decide to rid ourselves entirely of that document, we might want to consider living up to it.
- Each of the national ballet schools in Russia, England, France, or Denmark has a unique style. The American style, in many ways defined and codified by George Balanchine and his NYCB and School of American Ballet has a style that is broad, open, and lacking in the tightly controlled elegance of the more traditional systems. It’s like dealing with multiple dialects of the same language. Each has its beauty and its flaws.
- That freedom, even when articulated in a Constitution, is never a given is perfectly demonstrated by the slow chipping away of our 2nd amendment rights in this country, a process that has been going on for decades but that has gained greater traction in the wake of Columbine and other school shootings. The degree to which contemporary Americans are willing to sacrifice freedom for the illusion of security is truly terrifying.
- When I was 15, I had the opportunity to do a nearly semester long exchange program in what was then the Soviet Union, and by chance, we were sent to Vilnius, Lithuania. Almost all of my dad’s family came from Vilnius (a few from Kaunas) and I actually met cousins while I was there. One of the most moving experiences was meeting my father’s uncle and having him grab my arms and say to me, “You tell your father I’m still here. I was sent to Siberia, but I survived and I’m still here.” I didn’t understand what he meant then or why it was so important a message, but I do now. I also understand why my Lithuanian ancestors were so deeply * angry * that I changed my last name from ‘Dabravalskas’ when I was 18 to one of the Russian names in my family line. I was a ballet dancer. At the time, every director I had made an issue of how long my Lithuanian last name was. Now, I’d tell them to kiss off but at 17 and 18 in the late eighties, trying for a ballet career, I wasn’t that bold! It was only when I married that my Lithuanian ancestors let go of the majority of their anger over that name change.
- My friend Tatyana was telling me earlier today that her parents, who immigrated here from the Ukraine when she was a pre-teen become extremely patriotic around thanksgiving and July 4 and it amused her. It made perfect sense to me though: they chose this country, coming from a repressive communist state where freedom of movement, education, job, and thought were curtailed. They know the opposite of what America represents. My dad, having been born – first generation American – in 1917 was the same way.
- ‘Vaettir’ is the old Norse word for (generic) ‘spirits.’ In this case, I’m referring to land spirits.
For further reading:
Full text of the Constitution may be found here.
Frederick Douglass’ “What to a Slave is the 4th of July” may be found here.
It was with no small degree of both anticipation and trepidation that I went to see “Midsommar” this weekend. My gold standard for movies of this type is the original “Wicker Man” with Christopher Lee. I did not expect “Midsommar” to come near to this and happily I was wrong. It’s a beautiful, moving, brilliant movie about the emptiness and crass depredation of modernity coming face to face with deep, unshakeable piety.
This is the point that the Pagan reviewers having thus far written about this movie have aggressively missed. It’s a movie about tradition, values rooted in intergenerational piety, and the consequences of growing up in a culture bereft of community, and about the consequences of one’s choices good and bad. It’s not a perfect movie by any means (and I’ll be talking about the things that I particularly disliked below) but it comes close. It is not a horror movie nor, as so many reviewers on youtube have insisted, is it a break up movie. That happens yes, but it is the culmination of the main character’s spiritual and emotional journey, a natural conclusion to her transition out of polluted, disconnected existence and into tribe and family. (There is a powerful dream sequence where we see this visually depicted: Dani, the main character exhales and a huge billow of black smoke comes out of her mouth. I and my husband looked at each other and I whispered, “she’s expelling pollution” and from that point on, she begins integrating more and more fully into the community that eventually accepts her).
Spoilers ahead. You have been warned.
The movie begins with Dani and her boyfriend Christian on the verge of a break up. That is postponed when she suffers a terrible personal tragedy and Christian, out of his depth but not wanting to be a total dick, decides not to break up with her. From there, a Swedish friend Pelle invites Christian and some other doctoral students to his hometown for a special 9-day celebration that only takes place every 90 years. Dani eventually comes along with them. It is clear from the beginning of the flight that Dani is disconnected not just from Christian but from everyone and everything around her. That’s a recurrent theme: disconnection vs. connection. It’s particularly well expressed when you see her six months after her personal tragedy staring out at the bleak, isolated city scape. This is later contrasted with the healthy, bright, and vibrant Swedish landscape. On the plane, Pelle, their Swedish friend connects more to her by addressing her grief than Christian or any of her other peers do or try to do. He shows compassion and shared suffering. It is clear that, as so many people in the modern world are, she lives in emotional isolation.
That isolation begins to change when she and her friends arrive in Sweden. Pelle drives them to his village but they stop before they get there and he offers them mushrooms. This is their transport from mundane headspace to sacred, ceremonial states of being and its effect on Dani is remarkable. Immediately, we’re given a visual sign of the land accepting her (grass growing through her hand, uniting her with the earth). This also begins her journey from emotional brokenness to wholeness, healing, and strength.
Upon reaching the village, they’re immediately welcomed by the elders. On the way, they meet up with two other foreign guests, a rather obnoxious British couple. Things do not go well for the majority of the group. I’m not going to give a long breakdown of the entire film – I don’t want to ruin it for those who haven’t yet seen it; but I will offer a few highlights.
Dani tries from the beginning to understand and acclimate. Her friends do not. They behave with arrogance from the beginning. The most egregious example of this takes place after two elders have sacrificed themselves (in this community it is customary for elders to commit suicide ritually at 72, giving their life force back to the community). Not only does the British couple desecrate the ritual, possibly causing it to go somewhat awry with the elderly man, but afterwards, when the bodies have been cremated and the ashes spread about a sacred tree that serves as a communal ancestor shrine, one of the young men, after watching the spreading of the ashes, decides he has to take a piss on that tree. It would be laughable if it wasn’t so pathetic. He was incapable of recognizing it as sacred, even when they attempted to explain it to him. (He gets exactly what he deserves and I cheered out loud when that happened). There are several instances of desecration and violation of sacred spaces by the group, each one bringing the appropriate penalty.
Dani, on the other hand, tries to make herself useful and while obviously out of her element, participates in tasks and even in the ritual, winning the role of “may queen,” a ceremonial role that involves blessing the fields and land. In the end, it is Dany who chooses the final sacrifice indicating her new role as a functioning member of this Pagan community, and that she has left her old, dysfunctional life behind. It’s powerful and moved me to tears more than once. At the end, she is robed in a glorious cape of flowers, bright and indicative of growth and new life.
There were things I did not like. Firstly, until a certain age, all members of the tribe live communally. I thought this was ghastly. Of course, I also find the idea of being out in nature ghastly. Lol Thank you, no. I’ll take a hut on the edge of town, if you please. They also have a particularly bred line of deformed, mentally challenged children, ostensibly one per generation that serve as a type of oracle. My husband wasn’t bothered by this, but I was. I found it inappropriate. At least the elders made it clear he wasn’t the only oracle and he is given an important and functional role in the community, which was good. There were no “throw away” people like we have so often in our culture. I did think he was creepy-cool too. Finally, the Gods weren’t really mentioned. Their symbols were everywhere and if you knew how to read them Their presence was clear as letters on the page of a book but They weren’t actively mentioned save two times very vaguely. They should have been front and center.
On a positive note, the imagery is consistently beautiful. The community is assigned work as adults based on traits they show as children and there are several instances of boys and girls being shown apprenticing to adults. That was lovely. Pay attention to the illustrations on the walls and wall hangings. They tell you exactly what is going to occur. There is one tapestry hanging outside that shows the entire progress of a love spell…a very traditional spell involving pubic hair and/or menstrual blood found in more cultures than I can count and literally one can read it like an open book. (My second outcry in the theatre was to Christian when the girl working the spell makes him a little pie… LOL “Don’t eat that pie!” because I know that spell. Also, in the same scene, his drink is slightly darker than everyone else’s which indicates that the girl probably added her own special ingredient to the drink too!).
The runes were quite correct in every instance of their use. They could, as I said, also be read like an open book to tell you what was going to occur. At the beginning, for their opening communal meal, they have the tables set up in a huge othala, the symbol for home, inheritance, and a healthy community, which is then later changed to gebo as the time of sacrifice approaches. In one instance, Christian (and I don’t think his name was accidental, though the main focus of the movie is the grossness of modernity versus the beauty of tradition and community rather than explicitly Christianity vs. Polytheism) is about to have ritual sex with one of the village girls (approved by the elders because as a small community they need new breeding stock. I thought this qualified as cheating on Dani because he’d never had the courage to actually break up with her, but at the same time, they’d not visibly been behaving like a couple so it’s possible the young girl didn’t know. Then again, there’s always one in every community…). He comes in wearing a shirt with two inguz runes on his chest. In one is the rune tiewaz, which has a secondary meaning of masculine potency and in the other, a reversed algiz, which tells me he’s not living out the end of the movie. Lol. Inguz itself is indicative of fertility and Freyr – which tells you everything you need to know about how that scene is going to play out. Dani at one point wore a dress with a reversed raido and a dagaz on its side. I would have interpreted that as her journey ending in this place but how it ends and what that means as lying within her own power to determine. When Dani finds out what Christian has been up to, she breaks down but unlike her modern world where she would have been left to deal with this grief alone, the other women surround her, hold her, breath with her, mourn with her, and guide her through the pain. It was one of the most beautifully moving moments in the entire film.
The numbers mentioned in every instance add up to nine, (18, 36, 54, 72 – numerologically they add up to nine) which is very Odinic. The sacrifices made were also Odinic, particularly with the bear being such a potent image during the final ones; however, the holiday itself was the summer solstice and one would have expected it to center around Freyr far more. It was very cool that the Deity imagery was there but I kept finding myself confused because where I expected Vanic things, I got instead Odinic and vice versa. The was a nod to Nerthus in the role of the “May” Queen (ostensibly a May queen in June because it was still too cold to crown a May queen in actual May?): she’s put in a carriage and escorted around the perimeter of the village and fields and gets to bless everything. The names of the Gods were never, ever used though, as I’ve already noted, which was off-putting. I did like that offerings were buried in the earth: seeds, eggs, raw meat, etc. It reminded me of the Acerbot rite.
Finally, there are two willing sacrifices from the community and while they are given a drug to ease their way at the end before being burned, I think they should have had their throats cut to ensure they died cleanly and did not suffer. Still, the ending was beautiful and powerful and culminates with Dani ostensibly becoming a member of the community.
The biggest things that stood out for me were the examples of modern impiety in the face of what is obviously sacred. With the exception of Dani, every single one of her companions behaved in a way that was self-centered, rude, and just horrible when simple respect and hospitality of the guest would have carried them through had they thought of it (Christian also steals his friend’s dissertation idea, which shows his general lack of character. That’s a killable offense to an academic, or should be lol). They had no respect for the fact they were being welcomed into a sacred space for a very, very special series of rituals. Now that brings up a question that the movie leaves unanswered: namely, did Pelle select the group because he knew they would behave badly and thus render themselves lawful prey to be sacrificed, or could it have gone either way dependent on their behavior? (Dani was an unexpected addition so she was a wild card from the beginning). I like to think the latter.
Overall, the message of the movie was one of the value of piety and tradition against the way that modernity isolates us from all that is wholesome. It was the story of one woman’s journey into health and healing, into sacred consciousness, and joy culminating in her turning away from destructive modern attitudes and the pollution they so often bring and finding acceptance in a family rooted in caring for the land, honoring the Gods, remember the ancestors (and not pissing on their shrine >_<), and celebrating each other. It is every bit as powerful as the “Wicker Man” (though I still prefer Wicker Man for reasons of pace and some stylistic elements. Also, in the “Wicker Man,” the Gods are named, which adds to it immensely).
I highly recommend this movie and give five out of five hallucinogenic mushrooms. 🙂
Each quarter, my household donates to various charities. In the autumn and winter, we tend to focus on veterans’ organizations and charities like Paralyzed Veterans of America and the British Legion. Those are two that we really like (and I am open to suggestions of others).
In the spring and summer, we tend to focus more on educational charities and food/agricultural things. We’ll donate to Heifer (you can buy bees for people! My favorite thing. : ) ), Big Sur Land Trust (my adopted mom’s favorite place), and one that many of you might not be familiar with, and the reason I’m mentioning it now: DonorsChoose.
A high school teacher told me about this charity years and years ago and I really like it. Teachers can post projects that they are doing for their classrooms, for which they otherwise have no funding (because let’s face it, our educational system in this country is quite broken). It allows these teachers from all different grades and disciplines to open up their projects to outside donations and it’s lovely. So I’m posting largely to recommend this one to readers who may be looking for a way to support teachers and their work.
That is all. Let me know what charities you guys recommend. (What i’d really like to see is a polytheist run and focused charity, non-political, that focuses on helping those with long term illnesses and injuries with their medical costs. We’re not there yet, but maybe one day we will be).
Over the last two + years, Heathens have been growing more and more appalled at the (mis)-use of our sacred symbols by neo-Nazi groups. It’s disgusting, obscene, and outright blasphemous. We all speak out when we can, but we are a group of minority religions and most people outside of our religious communities aren’t going to make the necessary distinction between inappropriate mis-appropriation and proper religious usage of symbols like the runes, Thor’s Hammer, the Valknot, etc. It’s important, I think, that we speak out and up every chance we get.
I should point out that this isn’t just an issue with racist appropriation of our symbols but also the unfortunate influence of pop culture figures like Marvel-Thor on our iconography. The solution to both is to flood our social media with images of real Heathens doing Heathen things, wearing Heathen symbols and giving visual voice, if you will to what it means to be a practicing polytheist and Heathen in today’s world.
To that end, I’m happy to say that Heathen author Erin Lale has started the Heathen Visibility Project. You can read more about that (and please, I encourage everyone to do so – it’s really simple to participate in and, I think, important) here and here. This may actually get me to start an Instagram account. I’ll keep you posted on that one.
Anyway, go and read about Erin’s amazing project. This is important work, not just for our communities now, but for their future.
#Heathenvisibility #Heathen #Heathenry #Asatru #NorthernTradition
EDIT: ok. i did it. I broke down and got an instagram for Heathen things, though I might also include Bacchic interludes. it’s Heathenliving. Go for it. i have no idea what i’m doing there. be kind. lol
(warning: I am writing this with a blistering, nauseating migraine. My ‘nice’ filter is officially off).
Someone on twitter just suggested that I ‘explore other gods’ after reading the piece I wrote recently about Sweden’s proposed ban on the runes. Um…I’m not even going to pretend to be polite here. What the fuck kind of suggestion is that? If that’s what you do when your traditions are attacked, then maybe you don’t deserve to have them.
There is no reason to ever abandon our Gods, and the bullshit put forward by other misguided human trash is surely the least reason ever for which to do so. These are commitments, relationships built up over the better part of decades, cultivated, nourished, celebrated. As the commitments to the Gods reflects our commitments to our traditions so the opposite is true as well. We don’t give that up because suddenly it’s inconvenient. Or if we do, that’s pretty much the working definition of a niðling.
Every day I deal with people who are afraid to be outed as polytheists. I deal with timid people, who wonder if this is ok or that is ok, or would it be ok to do this but oh, let’s not rock the boat. Wake up. Time to develop a bit of virtue and a bit of spine. Stand up for your Gods. Stand up, speak out. Wear Their symbols proudly. Stop hiding what is THE most important part of your personhood and identity: your connection with the sacred. Quit being such fucking cowards.
Every time we soften our language, saying “God” when really we mean “Gods” to make monotheists comfortable or to conceal what we are, we contribute further to the erasure of our traditions. Every time we purposely conceal our alliances, we are committing a dishonest act. Every time we excuse the forced attrition of our sacred symbols, our practices, our sacred sites – hell, any sacred site – we are contributing to the destruction of our traditions. Which side do you want to be on? The one that venerates and nourishes the Gods and those gifts They give us or the one that would shit on all of that in the name of modernity and convenience simply because some people are spreading lies and rumors about them.
Grow the fuck up and if you fall into that latter category kindly take yourself off and away from my online world.
This is the time to hold even more closely to our Gods and traditions, to become fierce devotees and protectors of that which is holy. It’s not the time to run like a pack of whipped dogs.
So…Sweden is considering a ban on the runes and other Heathen symbols. Wildhunt to date doesn’t seem to have covered this– no surprise there. What Heathen groups I have seen touching on it have been excusing it. I haven’t seen medievalists up in arms about it either. Are you people out of your fucking minds?
What is next? Banning Heathenry? That is the logical conclusion to a globalist program that considers any expression of indigenous religious culture a hate crime.
The reasons this is being considered are, of course, supposedly to prevent white supremacist groups from using these symbols. I don’t, however, see any proposed ban of the cross or the crescent. In the end, it doesn’t matter WHY this is being considered. If you give an inch to a tyrant, they will take a mile. We should be up in arms about this. In fact, every devout community, Pagan, Polytheist, Heathen, or otherwise should be up in arms over this religious discrimination. Where will it be focused next?
Let’s look at exactly what Sweden is proposing to ban. It’s quite interesting.
Tyr rune- warriorship, justice, truth, honor
Othala rune: ancestral consciousness, inheritance, protection, homeland, wealth
Valknot – a symbol of Odin/Woden.
Vegisvir: a rune sigil for safe travel, finding one’s way
And….the Thor’s hammer, a symbol of protection, sanctity, and Heathen identity.
Their choices do not seem accidental.
There’s a huge difference between criticizing an ideology and advocating shooting people while they’re praying. Anyone who doesn’t recognize that distinction is trying to blur boundaries and is very, very dangerous, especially in such divisive times. Yes, I think monotheism is poisonous. That’s why I have sympathy for those who have been poisoned by it. I do not think it’s ok to go and shoot them. This is exactly the time when we should be coming together, not trying to spur further divisiveness and hatred.
My heart goes out to the families of the victims of the terrorist attacks in Christchurch, NZ. To be brutally murdered in one’s place of worship, in the midst of prayer, in a space that should be a haven and sanctuary is particularly evil. I have seen many today denigrating the idea of prayer as a response, but there is healing power in prayer and in bringing our shock and pain to our Gods and I very much encourage you, my readers, to hold the victims and their families in prayer, that their ancestors may welcome the former and comfort the latter. May they have peace. May the families and their local community have healing.
Sadly, the self described “Eco-fascist” who committed these heinous acts used language in some of his online posts that reference Valhalla, leading many to wonder if he is connected in some way to the Heathen community. If he is (and there is no definite proof), then it is in the shallowest of ways. No God spurred these actions nor is something like this in any way supported by Heathen groups. I think it safe to say, as I do here, that as a religious body, across denominations, we condemn this type of mindless brutality. We love our traditions, our Gods, and our people but that does not translate and should not translate into actively attacking others. Let us nourish our traditions and build them up in healthy ways. Terrorism has no place in that.
So, my household decided to adopt a lemur. Partly this was done in honor of my adopted mom, whose nickname was “lemur,” but partly because lemurs are just really cool (and terribly endangered).
Duke Lemur Center runs a program where people can “adopt” a lemur – one has a choice of various lemur species –we chose a Coquerel’s sifaka—and then the funds go toward care of that lemur.
Here is our lemur. Her name is –and we did not choose this. The lemurs are assigned randomly.—Pompeia Plotina. She is a Neo-Platonic lemur lol. The handout on her says “She was named for a Roman Empress who was renowned for her interest in philosophy, and for her virtue, dignity, and simplicity. Our Pompeia lives up to her namesake as she is a dignified and lovely lemur.” Sadly, she is part of a breeding pair with Charlemagne (who had to do backflips to get her to notice him) but one does what one has to do for the good of the species. 😉 Hopefully he’s not as bad as his namesake!
Check out this video below. This is where I learned about the Lemur center and it’s funny as hell.