The Urban Ásatrúar

Until the Light Takes Us

Until the Light Takes Us is a documentary from 2009 about the formation and explosion of the Black Metal scene in Norway in the late 1980s and early 1990s. You might be asking yourself, “What does any of this have to do with Heathenry?” Plenty! This documentary explains the origins of Nordic or Viking imagery in extreme Heavy Metal music. So if you have ever been one to ask, “What’s with all the Heathen Heavy Metal all of a sudden”, here is your answer.

Until the Light Takes Us is a rare glimpse into the events, bands, people, arsons, and murders that seemed to blindside and sensationalize the Norwegian Heavy Metal Scene of the 80s-90s. Heavy Metal has always had affection for dark and evil imagery, but what came to be known as the Norwegian Black Metal Scene had a far more malevolent spirit.  From suicides to murders and arson, the NBM bands extremism informs many elements of their general sound and ideology. There are certainly groups in Heathenry that bear a recognizable mark due to their shared interpretations of the Lore and their focus on race. The NBM bands formed out of opposition to what they called the ‘slick over produced sound’ that Heavy Metal and Death Metal had become. Following the lead of such bands as Bathroy, an earlier Swedish death metal band, the style of music contained certain features. For example, in contrast to deep growling vocals, and inhuman scream was utilized typically recorded over worn-out microphones. Steady blast beats of drums and unique guitar picking/strumming styling’s fused break neck speeds with slow instrumental wandering and atmospheres. All of these elements and more worked to create a truly unique metal sound, which until then, had not been heard or had a supportive scene to help sustain it.

Varg Vikernes

Many bands, embraced satanic imagery to shock audiences. Others turned away from Satanism and towards native Scandinavian spirituality as an opposition to what they claimed were foreign influences in their culture. As the documentary explains this was due to the rise in globalization that brought remote areas “Americanized” culture of fast food, high technology, television and a changing conformity. As the recently released convict/musician Varg Vikernes (AKA “Count Grishnackh”) explains it was mostly young men who were revolting, in the extreme, against non-whites, non-natives, and especially Christians, whom they blame for the destruction of their culture and introduction of alien ideas. In the documentary Vikernes himself discusses how he stock piled arms, burned down churches and murdered his friend the guitarist of the band Mayhem, Øystein ‘Euronymous’ Aarseth, by stabbing him to death.

Dead and Euronymous Two Black Metal Musicians Both Now Deceased

The history of Heathenry and Black Metal has many surprising similarities. The point of main interest to Heathens in the relation between how Heathenry is used as a reaction to what some see as globalization and “monoculture” and what happened in the NBM scene during this time. Under this lens it’s much easier to understand why some Heathens are drawn to reactionary White Nationalism. It’s a fear of others and a fear of change that drive some heathens to hate. Aside from the few nuggets of Heathen related information, the documentary is interesting to any music fan interested in sub-generas. It’s rare to find a documentary that delves into why a particular sound emerged in a scene rather than the typical bended knee, ass kiss-fest that is 90% of documentaries about the Punk scene. The DIY approach to the music is explored and the directors explain why many bands rarely if ever record and typically only release their music on cassette and vinyl. In the documentary everything from the sound, to the look, to the values, history and extreme landscape that helped spawn the intense style of music are given a through treatment. Most people will find the entire genera unlistenable, but if you are interested in music and artistic expression you’ll find this a very entertaining use of your time. The growth of Black Metal over the years has led to an explosion of interest in Heathenry. As a result we can see why so many Heathens seem to be coming to the folkways from this ‘black metal’ trajectory rather from the typical eclectic pagan or Wiccan background.

Hey folks, Chuck, one of the hosts of Raven Radio asked me to repost this statement. Also, I wanted to remind people that Raven Radio has a Pay Pal link on their site to donate money to keep the show running. I suggest everyone drop them a few bucks this Yule season. And as they say “It costs money to run Raven Radio, from the studio rental, Internet connection, site hosting, to the equipment used to produce the shows. We could use a little help with our efforts. Anything helps!”

Raven Radio

The other day, Bob and I received another piece of Hate Mail ™, this time from a person calling himself “American Nazi Justice”. Now I get about 1-4 pieces each week. Especially after we do a snow on a controversial topic. I do not put criticizing comments into the same category. We encourage our listeners to comment on our shows. That is the only way a show can improve.

This one is not too much different than most. Except for a copy went to Bob. Here is a copy of the message that I received:

From: “AmericanNazi Justice” <americannazijustice@yahoo.com> Date: Dec 2, 2012 9:30 PM Subject: TIred of your atitude To: <raven@ravenradio.info>

Your perversion of the white race is about to come to an end. You have profaned the Gods of the north and we intend to take that ability away. Your petty little internet radio and your love for the inferiors is an afront to the white race, Stop now or we will stop you

Personally and Bob agrees, when we receive mail like this then that signifies that we are doing a good job. I have a finger that is expert in hitting a spam button, but this one Bob and I decided to post on Ravens Web Page. Most of our listeners had a good laugh some were concerned about our/my safety. I did take proper precautions and reported this to Yahoo and as soon as I get a day off I will report it to our local sheriff department.

The main reason I am writing this is to let people of other pagan faiths know that this type of “person” does not represent the majority of Heathens and Asatru folk. They are the exception rather than the rule. We have a group that consider themselves “Folkish” And we have groups that consider themselves “Universalists”. And we have a third group that considers themselves “Tribalist.” Nowhere in those descriptors is the word Racist come into any of the definitions. There is a small portion that tries to call themselves Asatru and hides racism under that veil. Heathens in general have or want little to do with the racist sect of our faith. We would prefer it if the removed themselves from the face of Midgarth. We have better things to do with our lives. Family Faith and Folk come to mind. And by folk, I mean the folk of our kindreds and extended family, kids and jobs, bills and the other things of normal life. The term we have for these people is Nazitru.

Heathens differ from most of Pagans (Most of us really do not like that name), in that, we can be more violent than most other pagans. We are not bound by self imposed rules, for example the Wiccan Rede: “An ye harm none, do what ye will” (Earth Religion News 1974). Heathens do not follow that. For example from the Havamal, Words of the High One:

58

Ár skal rísa                          He must rise early,

sá er annars vill                 the one who wants to have another’s

fé eða fjör hafa                   wealth or life;

sjaldan liggjandi úlfr       seldom does a lying wolf

lær um getr                       get a ham

né sofandi maðr sigr       or a sleeping man victory.

Does this mean that we are a blood thirsty lot, ready to do murder on a whim of faith? Not hardly. But we will do what is needed to protect our lives and property. The majority of Heathens want nothing to do with those “people” (Nazitru) and we can be very forceful in removing them.

Back to the Nazi who emailed Raven Radio. I get something like that at least twice a month. And as I said earlier the only difference was Bob received one also. I never worry about these letters, most I delete. This one stood out in his oblique method of threatening us and our station.

‘Stop now or we will stop you,’ a minor irritation, much like a mosquito bite. But sad to say this type of person gets press as a Heathen more than 99% of the time, above other folk who follow the the Aesir and Vanir. All we can do is try to educate folks and show that the rest of us are normal, hardworking people who are devoted to our families, and to the our gods and goddesses. Education is the main reason I and my friends formed Raven Radio. To educate folks on the outside looking in at Asatru, and to also educate ourselves on the varied ways in which we worship and in the way we live our lives. For Asatru is more than a religion, it is a living tradition. For me it is my worldview and most of all my life.

Chuck Hudson

Raven Radio http://www.ravenradio.info raven@ravenradio,info

Skype Ectoradio

Skype number 505-796-4065

Raven Radio: Heathen Talk Radio

Odin’s Raven Magic being preformed Live

Odin’s Raven Magic is an orchestral arrangement and performance collaboration between the Icelandic experimental musicians Sigur Rós, musician, art director, and Allsherjargoði (chief goði) of Ásatrúarfélagið (“the Ásatrú Association”) Hilmar Örn Hilmarsson, noted Rímur chanter Steindór Andersen, sculptor, artist and Steinharpa musician Páll Guðmundsson and Icelandic musician Maria Huld Markan Sigfúsdóttir of Amiina. It originally premiered at the Reykjavík Arts Festival on May 24^th, 2002 and was recorded for a future DVD and album release (which never materialized). Built on a mix of experimental music and instruments coupled with grand symphonics, this amazing masterpiece of old and new stirs the Heathen soul. Odin’s Raven Magic is based on the Old Norse poem Hrafnagaldr Óðins or “Odin’s raven-galdr”. Jónas Kristjànsson, a renowned scholar of ancient Icelandic literature, has even hailed it as “a new edda poem”. While its origin as a genuine product of the Heathen Age has been debated, it never the less carries the feel and tone found in the Eddas.

The bulk of this amazing work is broken down into 7 Chapters. The story told takes place before the Twilight of the Gods where Iðunn falls from Yggdrasil and is given a wolfskin to wear. Alarmed, Odin sends a trio of messengers led by Heimdallr to get news from a woman designated as “the doorpost of Gjöll’s sun” (Giallar sunnu gátt, a kenning for woman) (stanza 9). The identity of the woman that Heimdallr and his companions visit in the lower world is not revealed. The messengers ask her the beginning, duration and end of heaven, the world, and Hel (stanza 11). Tears are her only response (stanzas 12-13). The failed messengers return to Asgard, joining a feast in progress (stanzas 14-15). Heimdallr tells the gods of their mission; Loki informs the goddesses (stanzas 16-19). The festivities conclude (stanza 21), and the onset of night is described in mythological terms (stanzas 22-26). In the final verse, Heimdallr lifts his horn toward heaven signaling Ragnarök.

Hilmar Örn Hilmarsson Allsherjargoði of Ásatrúarfélagið

As one would guess based on some of the themes in the poem, the music is sad and disheartening yet epic at the same time. Slow growing orchestral sounds and angelic choruses carry the listener across time and space to the land of the gods. The haunting rolls and dips made by the vocalists tell a story which harkens back to the time of our ancestors. The listener very quickly feels as if they are in a longhouse, seated at the fire as a great skald of renown would entertain a large festive crowd. An interesting feature of this composition is Páll Guðmundsson’s Steinharpa, a xylophone like instrument of his own design (played by one or more musicians simultaneously) made out of rocks from around his home in Iceland. It is through instruments like this that the very stones and soil of Iceland, its history, and its people come shining through creating an authenticity rarely found in symphonic works. Many parts of the composition show a clear influence from Sigur Rós in their trademarked simple yet dramatic percussion overlaid with high end melodies strummed and plucked to create a unique sound. Between the cascading sounds and Icelandic poetry the listener finds themselves in another world. I personally find it difficult to describe this masterwork, not only because of its great scope and innovation, but also because of its sheer uniqueness. There is nothing to compare it to. It is in a league of its own. Odin’s Raven Magic is perhaps the most marvelous Heathen music and culturally significant work to be made to date. It incorporates the old (traditional poetry) and the new (digital sequencing and noise) in truly innovative ways. In a world where most expressions of Heathen music are to be found in various forms of heavy metal, it is even more significant that this work contains no comparable elements to what we think of as “modern heathen music”.  It redefines what Heathen music can be. Opening the doors of the hall to many possibilities.

This music must be heard but can sadly only be found on various torrents and pirate music websites. I hope that one day soon it will be released in both DVD and in album form, but as of right now, it doesn’t seem all that likely. A few of the songs, performed live, can be found on video sites like youtube and google video. If you would like to read a copy of the poem look no further. I highly recommend this to anyone who is willing to give something very different a try. Not exactly the best music for you to rock out to in the car on your way to work, while bustin’ out a sweat at the gym, or while riding your bicycle on a lazy Sunday afternoon but if you have the time to sit and experience a piece of history, a piece of magnificent art, something truly remarkable, give Odin’s Raven Magic a listen.

Odin’s Raven Magic preformed live in London

Panopticon

If you’re not familiar with Panopticon you’re not alone. Though the project has been around for a few years now Panopticon has reshaped much of the metal genre. But you’ve probably never heard of the band nor its mastermind: Austin Lunn. Panopticon is a one man music project incorporating elements of folk, bluegrass, industrial, post-rock, and of course Black Metal. A rarity in the music world, all the instruments (unless noted on the records) are played, masterfully by Lunn. Oh, and another thing: he is Heathen, which is yet another thing that separates Panopticon as an innovator in the music world. His mix of music, anarchist ideas, and Heathenry makes for a unique voice not only in the Black Metal scene but also within Heathenry. His approach to music can only be explained as falling deep within the DIY ethic. In fact, he makes all of his merchandise by hand.  In his own words  “there’s a strong folk element to the band, as I am very into my family/blood heritage. I am certainly proud of the fact that my ethnic roots are firmly planted in Scandinavia, as I find it to be a rich and beautiful culture. Heathenism and many forms of paganism have been bastardized by nationalism and Christianity, robbing us of our ethnic identity and replacing it with feeble minded religions and racism, so it excites me to see Norse mythology and Scandinavian culture present in a lot of black metal….just as long as it is not associated with right wing bullshit and NSBM (National Socialist Black Metal) garbage.” When discussing his personal balance of anarchism and Heathenry he explains “It is often difficult to reconcile spirituality with radical political thought in this particular social and political climate, as many people in radical communities look down upon spiritual traditions, and its counterpart is that many people who search for spirituality have no interest in and in fact are often appalled by political concerns.”

Panopticon: Heathen and proud

His latest creation is an album which has received rave reviews is now in my current personal rotation, here is my review of the album:

Panopticon’s new album Kentucky starts out with something uncharacteristic of Black Metal genre: bluegrass. A wandering fiddle, lightning mandolin and banjo picking draw the listener into the local land of the albums namesake. Not typical of Black Metal it is distinctly heathen in its embrace of regional culture and folk tradition. The hallmark of the album is the mixing of old and new, traditional anti-capitalist labor folk tunes and hearthammering Black Metal. To say the music is above average in its musicianship is an understatement. It is hard to believe one person playing all these instruments so well. The drumming is not mindless blast beats typical of the genre but a flowing rhythmic orchestration. Soaring guitar riffs and solos do much to give a feel of the Kentucky landscape of green hills and babbling brooks. This type of music is unique in its ability to evoke a landscape and essential in a song like “Bodies Under the Falls” about “spilt blood and splintered bone where Cherokee ghosts roam” and how “the price owed could never be paid.” One new development in Panopticon’s sound is bass guitar that flows seamlessly with the drums accenting while not overpowering, giving the feel of a master plan come to fruition. Also the elements of post-rock riffing transitions well back to this blackened bluegrass masterpiece. A storytelling slide guitar again leads the listener back to a rising crescendo of electrics and break down drumming giving the Panopticon sound a distinct live feel while Austin Lunn screams like a madman.

Another new is the straight up folk music. While previous albums like Collapse showcased a similar bluegrass sound, it has now matured like a fine whiskey in this latest attempt. The Folk music is reflective of the hard working coal miners who fought tooth and nail against the capitalist Coal Barons in the state of Kentucky. “Come All Ye Coal Miners,” a traditional song, proclaims that we should send the capitalist system straight to hell, while long samples by about labor struggles from the area give a background to America’s history of homegrown struggle. If you can’t tell: this ain’t Viking Metal, and it’s much more evolved and by the gods, is it Heathenry-evolved.  A new synthesis and a look into what Heathenry could look like in America. Wholly Heathen, and wholly American it is a blending of both cultural traditions.

Austin Lunn of bands Panopticon and Seiðr.

The acoustics in “Black Soot and Red Blood” perfectly score a sample from a coal worker speaking about how he and his fellow workers struggled against the capitalists, politicians and priests to overcome and win concessions to better their lives. When followed by “Which Side Are You On” you know you’re in for a short history of radical workers in Kentucky. This song is a take on the traditional song written Florence Reece in 1931. Reece was the wife of Sam Reece, a union organizer for the United Mine Workers in Harlan County, Kentucky. In 1931, the miners of that region were locked in a bitter and violent struggle with the mine owners called the “Harlan County War” which gave the county its nickname “Bloody Harlan.” The Industrial Workers of the World helped organize the workers and defend picket lines from bosses and scabs that literally shot at strikers. A similar struggle happened in the 70’s also resulting in death as documented in the movie Harlan County, USA.

The album bounces back from serious folk struggle to hardcore Black Metal with “Killing The Giants As They Sleep”. An epic to be sure, the song shifts from supersonic black metal to atmospheric distortion and interweaves with samples about mountain top coal removal creating a dark song worthy of your attention for 12 minutes. Giving way to the next track “Black Waters”, the listener is transported to an echo chamber of yet another genre bending soundscape. Finally the title track “Kentucky” is an instrumental blue grass ditty one can only imagine being played around a campfire full of Heathens after Winternacht.

Showing the innovation on a currently expanding genre and an embrace in regionalism mixed with a dash of anarchism makes me think this might be not only the best Black Metal album to date but perhaps also the most Heathen album to date. Shaking off the macho Vikingsness associated with ‘Heathen music’ and embracing a real viewpoint is what separates this wheat from the chaff of other Heathen music projects. Hopefully mastermind Austin Lunn’s blackened bluegrass sound sticks and we get an album coupled with that and a focus more on Heathen spirituality. Until then we will have to wait for Panopticon to top what is clearly a masterpiece: Kentucky.

Panopticon’s Kentucky

Kentucky  track listing:

1. Bernheim Forest In Spring (2:54)

2. Bodies Under The Falls (10:28)

3. Come All Ye Coal Miners (4:13)

4. Black Soot And Red Blood (10:11)

5. Which Side Are You On? (3:00)

6. Killing The Giants As They Sleep (12:25)

7. Black Waters (4:57)

8. Kentucky (3:21)

Head over to the Panopticon facebook for news and info about the band. Also cruse over to youtube for a quick fix.

Pick up some merchandise direct from the man himself here.

Also pick up the new record here.

Some of his albums are hard to find or out of print, so you can grab a download of these albums over at the Red and Anarchist Black Metal Blog

Early Recordings

Self-Titled

Split with Lake of Blood

Split with Wheels Within Wheels

Collapse

And check out their “Pagan Metal” section and a cool band called Oakhelm.

Also there is another cool Heathen band of note along these same lines called Falls of Rauros. They are a Black Metal band from Maine who describes their music as “North Appalachian Heathen Black Folk Metal,” which is exhibited by their firm beliefs in returning the world to a pre-Christian time, as well as their “appreciation for nature”,  their lyrical themes are: “Nature, Misanthropy, Anarchism.” Here is their website.

Into the Archaic

Hail Wind and Hewn Oak

I recently picked up a used copy of Gods of the Blood by Gardell. Written circa 2003 the book combines a study and analysis of Racist stands of Paganism in the United States. Over the course of 5 years the author Mattias Gardell, a comparative religion scholar from Sweden, participated in and observed pagan ceremonies  and interviewed a who’s who of well-known and lesser renown racist pagans and heathens. In this book the author explores the wider relations of modern Asatru/Heathenry with White Separatist movements; set against a  backdrop of globalization, whiteness, and racism in modern America. Gardell takes a holistic approach in his study of the relations between Asatru (as well as Neo-Paganism in general) and Neo-fascism which is created through the use of one on one interviews, participation in rituals and analyzing racist heathen literature. Some of the sects or branches (more like dead boughs of Yggdrasil) he studies are Wotanism, Odinism, Odalism, Dark-side Asatru and other elements ranging from Wicca to Satanism.

Gods of the Blood: The Pagan Revival & White Separatism by Mattias Gardell

Gardell does an amazing job at exploring the belief system of these “heathens”. He does a masterful job of explaining how these diverse sects understand their own ideology. He explains these ideologies as a mix of conspiracy theories, anti-Semitism, warrior ideology, patriarchy, populism, racial purity, klandom, skinhead culture, and national socialism just to name a few. Granted the book is a bit dated and most of the organizations mentioned have either shrunk in membership or disappeared completely due to a lack of organization. In some cases the founder has moved on to other venues of White Hate recruiting. The political leanings of White Separatists, while obvious to some, are positioned in what’s called the “decentralized Right”. As opposed to the typical National Socialism as expressed by the Nazi German dictatorship, this newer form of fascism idealizes the tribe or family as the central political group, exposing ideas of a romanticized past in the form of meritocracies, hereditary social relations, and most of all, separatism. The separatist conception stems from the central unifying idea that multiculturalism created by capitalism in modern society has doomed Whites to a life of missed opportunity and forced cultural assimilation with alien cultures while rejecting the obvious White privilege enjoyed by its practitioners. While not all the groups looked at in the book adhere strictly to these tenets, they are found in most.

Mattias Gardell

Gods of Blood does a great job of showing the personalities behind the Separatists strains of neo-paganism. The author shows in the subjects own words who is overt and who is more covert in their espoused racist ideologies and advocation of violence to that end. The book also documents the connections between revolutionary White Hate groups with the less overtly racist, non-Christian, religious groups past and present. Also examined is how the approach in recruiting of Heathen Hate is different from that of Christian groups like the World Church of the Creator. However the author does show the similarity in rhetoric between the two. The histories of some racist ‘heathens’ such as Else Christensen, Wyatt Kaldenburg, and David and Katja Lane, amongst others, is also documented as well. Gardell goes in-depth to understand the role race plays in neo-pagan movements and how modern understandings of race are used to explain the function of pan-Europeanism as a group identifier, and its uniquely American origins.

While I believe this is an excellent introduction to the problem that the race issue has become in Heathen organizations and communities, Gardell sometimes falls flat in further analysis beyond his subjects’ identification. Like a true scientist he tries hard to not take a strong stance in identifying the racist origins and opinions of some of the more covert racist Heathens he interviews. He also falls flat in his analysis of intellectualized or mystic racism which is characteristic of the decentralized Right. Also he fails to look at any of the possible repercussions to the heathen communities at large as a breeding ground from which White Hate/Pride can recruit. He is more concerned with who is advocating violence from a traditional revolutionary and/or separatists’ point of view. No doubt, as this splashier aspect has a wider appeal to non-heathen readers. At times he also get bogged down about the minor differences between the varying  types of neo-fascism he encounters, while failing to pull all their ideologies together as hate, just in various forms (both soft and hard). As stated above it’s a great book but very dated. I suggest it as a good primer on the different neo-fascist ideological strains infiltrating the Heathen and neo-pagan communities for the purposes of both cooption and recruitment. Also it has obvious value as being one of the few well credited and research works on the evolution of Heathenry in America. Lastly, two unexpected gems of this book were the history of how White Hate funds its coming ‘race war’ through the production and use of extreme music and the hilarious history of Satanism. While only mildly related to the main subject they were informative on the one hand and side-splitting on the other. I highly recommend this book to anyone interested in the evolution of Heathenry, racism in the United States and their intersection in White Separatism.

As Heathens we are tied to our communities. Not just our Heathen communities, but our physical communities as well. Some work with established institutions to raise money for those with physical illness and mental health issues or work with children or support others in any number of ways to directly benefit the community. But what about those in our communities who have no home? What about those who, for one reason or another, need a hand out to get a hand up? Having been a homeless person before, and knowing how difficult it is to get out of such a situation, I was pleased to know that there are Heathens who are offering a helping hand to those more often that not, considered to be at the bottom of the social hierarchy in a community.

The homeless in the US are one of the most exploited groups of people. On any given night in the States there are approximately 636,000 homeless individuals. 4 in 10 of those people are sleeping unsheltered (on the street, in cars, abandoned buildings, or under bridges). About 69% of homeless persons live inside urban areas. My old hometown of Tampa has the highest rate of homelessness in the US! (stats c/o The State of Homelessness in America 2012) While some claim that more shelters are needed, a brief visit to any one of these places (typically run by large Christian Churches) will convince you that its no wonder why homeless people avoid them. You might be more likely to get scabies, violently attacked, or have your personal possessions stolen than to get a hot meal and safe place to sleep.

Typically, in the past, places like the Salvation Army (a Protestant Christan charity group with a military approach) have led the way in the struggle to defeat homelessness and hunger. However groups like the Starvation Army (as they have come to be known) do little but profit from donations, give top dollar pay to management (or Generals as they style themselves) of the ‘charity’, and only provide brief relief (typically a bed for a maximum of 3-nights) to the homeless. Also they have a history of disrupting labor rallies and discriminating against employees who are homosexuals. With NIBMY (Not In My Back Yard) being used in popular discourse on hunger and homelessness, there is a dualistic nature to the approach the public takes when dealing with these issues. On the one hand ‘we should help those who are hungry and homeless’ while on the other hand those same people do not want to share public space with the very people who they say need help. Creating an antagonism between those with homes and food, and those without. Also it creates a problematic image of who the homeless and hungry are. They are typified as mentally ill, violent men with the reality being quite the opposite, as most homeless people are single mothers with children with no mental illness.

In the 1980s a new style of relief for the homeless and hungry arose: Food Not Bombs. A loose knit group of collectives from around the world that have sprung up to combat hunger which is viewed as a result of corporate and governmental priorities putting people last. Taking surplus food from grocery stores, bakeries and markets (even dumpster diving for perfectly good food which has been tossed out as ‘unsellable’) and directly giving it to the hungry and homeless while promoting a vegan or cruelty free diet and a dedication to non-violence. While benign in its approach it has been violently suppressed by police and security forces all over the world and even being banned recently in various cities in Florida for the heinous crime of feeding people free, healthy food.

The homeless and hungry have started to ban together, much as they did in the 1930s, to create new communities in urban and rural areas. Here in Portland, Oregon, one such camp has sprung up called Right To Dream Too (or as its known locally: R2D2). Simply put its people coming together to feed and protect one another on the streets by creating needed spaces like communal kitchens, safe spaces to sleep, and directly confronting those that oppress and keep people hungry and homeless.

There is one Heathen in the Oakland area who has started a new project inspired by the Food Not Bombs approach. Oakland Heathen Doorways is run by Charlie Verrette, a member of Hrafnar Kindred and the Troth. Oakland Heathen Doorways is dedicated to providing meals and other supplies for the homeless of Oakland, California where he lives. I recently interviewed Charlie and asked a few questions about his project.

Urban Asatruar: So how did Oakland Heathen Doorways get started?

Charlie Verrette: I started it last November after meeting an ex-Marine who had a Thor’s hammer in his pocket. He didn’t know what it was, but he said it was his protective amulet. He mentioned that there was a community of people living under the freeway next to the Salvation Army. He said that he helped people out by grabbing stuff from the dropoff box so people could have something to sleep on. I haven’t seen that guy since but I felt like Thor was calling me to do something. I started with bringing Cup-A-Soups and such, dog food, toilet paper, etc. Now I do a weekly hot food program for approximately 20 people every Tuesday in the morning.

UA: How long have you been involved in activist work and what kind of groups have you worked with in the past?

CV: I am 50 and have been involved with various leftist causes since the bombing of Cambodia. I was the youngest person on the march and was on local tv. I worked on grape boycotts, CISPES, and anti-nuke stuff. However I should stress that I am somewhat iconoclastic and have had a hard time with the strictly materialistic leftist view that if only economics are sussed out all is well. More recently I have been involved in squatting and Reclaim the Streets.

UA: Why do you focus on homeless people and food? Is this like a heathen ‘food not bombs’?

CV: I focus on homeless people because I have been homeless and more importantly because they are treated like dirt. I am also fighting fascism thusly. Yes we do aspire to be a Heathen Food Not Bombs.

UA: What kind of people have you met while doing OHD? Is it mostly practicing Heathens or is it a real mix of the population? Any stories?

CV: There are no previously Heathen folks in the people I serve. 3 of my people are starting to practice, mainly by invoking gods for protection in their daily lives. The stories I hear are of sadness, abuse, and violence. Lots of drug stories.

UA: You have been active in the Occupation of Oakland, part of the well known ‘Occupy Wall Street’ Movement, what has been your experience with OO?

CV: My experience has been varied: elation, excitement, deflation, reignition. I have been very inspired by the passion and courage of the OO folks, many of whom are homeless street people. To see them making a stand is great. The sad part of OO is that few people in Oakland see it the way I do. My neighbors, working class Hispanic, African American, Asian, and Yemeni do not participate and do not appreciate any of the more violent tactics. That being said they don’t like the police either. But the most important part of my experience of Occupy is that it is it that led me to start OHD. I then started going down to the (homeless) camps after I would go to Occupy.

UA: Ok, heres the question of our time: Why do you Occupy?

CV: Why do I occupy? It is the current mode of opposition to the horrible, nightmare machine of capitalism. I hate greed and stingy people. My folk are the people who got through the long winters by sharing and cooperating, it is this spirit that is in my heart when I occupy.

UA: What did you do for May Day? Did you spend it with your Fellow Kinsfolk or did you march with Occupy?

CV: May Day? I started the day off by doing rune protection for the Black Bloc. I don’t always agree with BB, but I felt like they were doing the right thing that day by going after corporate targets and not small businesses. These were not police saboteurs, they had their masks off and were skinny punk dudes. I did certain runes over their bodies and shields. Later I was listening to KPFA and they said one of the shields I had blessed was deflecting police baton blows, I was happy to hear that. I could only stay out for half the day as I was very sick and I was also delivering food to my camps who do not participate in OO much because of their health issues.

UA: How can Heathens participate in Oakland Heathen Doorways? Can they start a group in their own town/area if so, how?

CV: How can Heathens help? I have a donation page at OHD Outreach on wepay.com. Right now I buy food at the store. However I am working on a plan to get Wild Boar and other hunted food. So I am putting out the call for hunters. I am also looking to get produce from local community gardens. I also need volunteers, and I’m starting to get some which is great. And yes start a chapter in your town, under a different name or whatever. This is the cutting edge of Heathenry and I want competition! Out do me!

Its common to hear the ‘rugged individualist’ arguments in Heathen circles now-a-days. A while back I found a great post from a fellow Asatru blogger Ryan Smith.  The original post can be found here. He does a great job at tearing down the idea that Objectivism is compatible with the Lore. So here is a great post addressing the incompatibility of the social theories of Ayn Rand and Asatru.

As an American Asatruar I have met a lot of Heathens whose philosophy is strongly influenced by the writings of Ayn Rand. Rand, the founder of the Objectivist movement, railed against traditional morality and altruism arguing these ideas hold back human potential. The Heathens who cite Rand and Objectivism as influences argue the romanticizing of the rugged individual is a solid understanding of how the ancient Germanics saw the individual. They cite the sagas of heroes as proof. I think that is all based on a very narrow and selective reading of the lore. A more comprehensive understanding of the facts shows how thoroughly incompatible Rand’s ideas are with the lore.

Ayn Rand condeming Hollywood at the House Un-American Affairs committee hearings.

The best example of conflict comes from comparing the apocalyptic struggles in both works. In Rand’s Atlas Shrugged we have Galt’s Strike. Led by John Galt the strikers organize against being forced by law or guilt to give up any of the fruits of their labors. Strikers deliberately sabotage their businesses and sneak off with their most fabulous inventions. They work menial jobs to further deny “the looters” the fruits of their efforts and recruit others for the strike. When the strike collapses society they escape to the fantastic Galt’s Gulch to ride out the end of the world in luxury free of the demands of “the looters.”

In stark contrast is the Norse Ragnarok. To prepare for the Final Battle Odin does everything He possibly can resorting to whatever means necessary to stave off the end. Thor regularly does battle with giants to keep them in check and out of Midgard. Valkyries prowl the battlefields of the world plucking up the most worthy to join the Einherjar and fight in Ragnarok. When battle comes the Gods lead the charge against the legions of Surtr in spite of certain and unquestionable doom.

Twilight of the Gods

The actions of the Gods and Galt’s strikers are fundamentally in conflict with the other. Odin works to delay Ragnarok as much as possible while His son Thor risks life and limb keeping rampaging giants in check. Tyr, instead of cheating Fenris, upheld His oath knowing it would cost His hand. These deeds do not show the naked selfishness of Galt’s Strike. If the Gods only cared for Their own skins They would seek a way to escape Their demise even if it meant the other worlds must burn. They would not seek risky battles that offer little gain. Instead the Gods fight to delay not just their end by the end of all the Nine Worlds. They march into battle against enemies of Asgard and Midgard rather than run and hide in an impregnable fortress while all the other worlds burn.

Galt’s role in the crash widens the intellectual chasm. John Galt doesn’t just build a life boat for the rich and talented, he actively works to bring society down. The strike was his idea and the aftermath the end goal. Instead of working to subvert or replace the corrupt system of the “looters” he chooses to burn it all down regardless of the consequences. The most he does to “help” the people condemned to die in the collapse is lecture the entire world by radio broadcast for three hours telling them why they deserve their fate.

The root of the conflict lies in the differing solutions to the question of suffering and its cause. Rand argues that suffering is caused by the unproductive members of society leeching off of the producers. She says the best solution is to break the bond and let the “looters” get what’s coming to them. Suffering, in Rand’s view, is bested by disengaging from its source and leaving it alone.

In the Germanic view such inaction is unacceptable. There is not a single example of a God or a hero defeating an adversary or besting a threat to their people by leaving it alone, ignoring it, or walking away from it. When facing danger the lesson of the sagas is clear: find the cause and fix the problem. Historical sources like the Anglo-Saxon Chronicle, Jordanes, Saxo Grammaticus, and Sturluson affirm this attitude with a plethora of examples. Kings and warriors who beat their foes are praised while avoidance and denial are roundly denounced as cowardly.

Rand’s ideas on individuality at first blush may look in tune with the Germanic perception of the individual. On closer examination this conflation encourages excessive emphasis on the self at the expense of others. Objectivist thought which argues self-interest rules all encourages one to disengage from threats to self or community. This is in direct conflict with the consistent theme in Germanic lore of confronting danger directly and decisively. The two are actively dissonant and argue for responses that are inherently opposed in reasoning and execution.

All for the Community not the Individual