I have been excited to meet heathens of so many local communities over my time in Heathenry, often inspired by the presence of known and well respected members of that community who have been esteemed for some time. In each and every occasion I have visited with Heathen groups in person, I have been pleased with the Heathen’s I knew about and came to meet (in retrospect almost always men) and absolutely blown away by the amazing heathens I never heard of before (almost always women).
After long enough being beaten over the head with the same observation, the unknown and amazingly worthy heathen women in our communities, I take a look at three images I see of heathen women. The general pagan community that views Heathen women as some oppressed minority kept silent, pregnant, and in the kitchen (odd because they have met too many of our women to think any force in the nine worlds could effectively oppress them at all), the image of the outside largely Christian community that paints them as basically flakey hippy pastries just left of the wiccan fairy unicorn princesses, only way hotter, and the heathen community which oddly enough seems to accept that they exist, when reminded, and value their own, but honestly seem to be able to discuss heathenry at length of hours before bringing them up at all.
So dismissible to invisible seems to be the worth that Heathen women are frequently held in. As a Heathen, my practice demands reciprocity, the return of a gift of equal value for the gifts that I have received. I have received so much from the Heathen women in my community, both my local community, and the broader Heathen community. I have met, and been honoured to meet, some of the most amazing women on earth, and seen them living their heathenry in ways that moved me deeply. I cannot tell you what heathenry means to them. I can tell you what they mean to Heathenry, but maybe it would be better for all if I asked them a little more about how they live their heathenry, and we can all get a better sense of the worth they have built for themselves, and brought to our community. Perhaps we as a community can then do a better job of that reciprocity, at giving honour equal to the worth and contribution these amazing women have already given to us personally, and our community.
Q-How long have you been drawn towards your path, which for simplicities sake we will collectively refer to as Heathenry (with the understanding by members of this broad community that the actual name for individual practice does have very specific and important meanings).
Freydis Heimdallson, Heathen Freehold Society of British Columbia
A: For just about as long as I can remember. I was a devout Christian as a child, but it never quite felt entirely right to me. There wasn’t enough of the natural world, if that makes sense. There weren’t enough trees.
In Grade Four we had these big books with stories for Grades Three, Four, and Five in them. I was a great reader already and read all of them, and in the Grade Five section I found the Norse myths for the first time that I can remember.
There was a real shock of recognition as I looked at the picture of Odin, ravens on each shoulder, sitting on his throne with his wolves at his feet, and I remember being really saddened when the book said these were the gods of a dead religion that no one followed any more. I sometimes wonder now how my life might have changed if I had known then that they were not dead, they still had followers, and that in only a few more years, it would once again be legal to follow them (or any gods one pleased) in my country.”
Freydis Heimdallson has been on the Witan or ruling body of the Heathen Freehold since its founding. She has held a number of offices, and has been the voice of reason that kept the peace at more than one occasion. When I was new to Heathenry, and looking to see if the Heathen Freehold was right for me, I attended my first Althing. On seeing some of the people there I still was not sure. Then Freydis pulled up in her truck (pregnant at the time) and introduced herself. She was the epitome of what I thought a good and worthy Heathen ought to be. That was my initial impression.
Since then her and her husband have become Kindred and kin to us, and each has agreed to take in the others children should both parents be lost. That is the kind of trust and esteem I hold her in. People love to give me credit for the Kindertales books, and I did co write them. She also co wrote them, also edited, illustrated and published them, yet I hear them touted as my work. Funny, she was the driving force behind organizing it, and the greater contributor by an order of magnitude.
In point of fact, we are now seeing the first generation raised that can answer how much different it CAN be knowing the old gods’ followers are indeed still active among us.
Lorrie Wood: Hrafnar Kindred, Northern California Steward, holder of more Troth offices over the years than I can comfortably list.
A:I was raised Roman Catholic, with regular infusions of Southern Baptist from my father’s mother every summer.
At Mass, I saw some of my favorite people, the nuns, ministering the Eucharist (“handing out the God cookies”). I thought that was all well and good, but wondered when I might see the sister behind the altar, in the fancy robes, because clearly being a priest was the thing: the whole structure of the Mass, the layout of the church, tells you this.
I was told she—and by extension I—never would, because we were women. Not because we weren’t good enough, but the simple rule that Women Couldn’t Do That.
In 1992, I had a free ride to Case Western Reserve University, a prominent engineering school in my native Cleveland, Ohio. Here, I got experience on an Internet without walls, learning more about paganism through Usenet (something rather like today’s forums). As was expected of someone learning about non-traditional Faith’s in the early nineties, I had the campus bookstore order in Starhawk’s The Spiral Dance and Adler’s Drawing Down the Moon. All I remember of my first reading of The Spiral Dance was being quite annoyed at the idea that, somehow, having a One Great Goddess was supposed to “balance” the single great God I’d been raised with. Having multiple gods—at least two, but why not more?—seemed a more reasonable approach!
Shortly after that, I was taught enough basic magical/energy practice not to embarrass myself, and was taken to my first Pantheacon in 1996. Here, among other things, we went to a reading of a new book by Diana L. Paxson (I was used to people reading things aloud, but having the author do so seemed entirely novel!). Of Diana, my friend Nina said with her usual gruff directness, “Well, she does that Viking stuff. I thought only Neo-Nazis did that, but I know Diana wouldn’t have any truck with that, so it must be all right.”
Mallory Brooks: Kith and Kin Kindred, Gythia and founder. Idaho and Montana Steward of the Troth
A:I have been drawn to Heathenry since I was 15 (I am going to be 31 this year). I was first drawn to Freyja, and the rest came along with Her, of course. Through research and practice, I have found my home and where I belong. “
So the long hard work that the elders put in before us has born this much fruit, it is growing easier for young people to find our ways, and those who practice them. This at least is good to hear.
Q–Are you drawn primarily to the individual practice or the community expression of heathenry. If you are drawn to both, can you separate what you get from each?
A: I have not honestly had much experience with the community side of things, not having lived close enough to other Heathens (that I have been aware of) to be able to get together more than a couple of times a year. So group gatherings are a special treat for me, a chance to hang out with other like-minded souls without having to censor that side of myself so much. I am growing more and more open about it in my personal life—having moved out of the Bible Belt where we largely had to hide that side of ourselves for fear of our religion negatively affecting our home business—but I am still more outspoken when I am with other Heathens. I have less concern that I will accidentally let slip something that will give away our religion, or how seriously I take it, to someone who does not understand it and might think it cause for alarm. That is something that as a parent I especially have to watch out for, whereas I can relax in a group of my fellow Heathens without worrying about people getting twitchy when I talk about “sacrificing” wine or food.
A: Oh, goodness. I’m not sure I see them as separate. My community is everywhere, I touch them whenever I pull out my phone. Listening to them informs my own practice, and those are runes I share back out in turn.
A: I feel drawn to both the individual practice and community expression. The community expression is what I feel more drawn to. I feel like without community we wouldn’t be Heathens at all. It is part of our core. A great example is welcoming those who have traveled far with a horn of mead and some warm food for their stomachs and souls. The community expression is what truly makes me feel connected to the Gods and Goddesses. I do also feel drawn to the individual expression since I have spent many, many years being a solitary Heathen, without others around to practice and connect with. I do tend to put more energy and focus into the community expression, since I do believe community is a prime part of being Heathen.
As you can see, where you live will have a great effect on your experience for this issue. Monocultural rural deeply religious areas are not as accepting as urban more racially and culturally diverse cities are.
Q--The image we get from Paganism is that men follow gods, women follow goddesses. Heathenry includes the honouring of the gods and goddesses, the wights of the lands and waters, the honoured Disir and sacred ancestors. While elements of all of these will be part of everyone’s practice at some level, which figures do you have the most developed relationship with, and can you tell me how you came to develop that specific relationship in such depth?
A: I am closest to Thor, and after that probably Freya, although when I am in the hospital, partially sedated and in pain from some procedure or other, I always wake up calling on both Thor and Odin for help. So I suppose I have the most developed relationship with them, although I ask Odin for help less often (when severe pain isn’t involved) these days as he usually just tells me to sort it out for myself. Reminds me a bit of my mother that way, actually.
A:…what? That’s rather a bit of bullshit, if you ask me (and you did!).
Hrafnar has never had the restriction that anyone should be limited in what gods, beings, or anything one might honor due to their gender. This starts at the top, of course, as Diana has been an Odin’s woman since 1987. The closest we’ve had is that, for some years, we had a women’s group that explored our goddesses, but it had important caveats:
- Given that Odin had no problem going to Sam’s Isle to learn what women did, a man might join, and attend, the women’s group’s meetings if he were willing to wear a skirt. Important addendum: no, kilts are not skirts.
- In no way did this keep a man from—for example—working with Freyja or Frigg. The very idea is a bit boggling, really. The idea that somehow only women could work with Frigg tried to emerge in our community, and we stomped on it quickly for the nonsense it was.
Additionally, in Hrafnar we honor all our ancestors, in keeping with our history as one of the US’s oldest continuous-running inclusive kindreds. This cannot be limited to strictly ancestors of the blood (not everyone has the best of relationships with their kin), nor to any particular country of origin or gender. We care about our members’ ancestors because they’re the ancestors of our members, and we honor and respect the traditions that each brings. In this way, it’s entirely appropriate for me to bring Polish pastry for Disablot. It’s about our ancestors; it’s the spiritual technology we use to approach them that is Germanic.
As for spirits of place, your several varieties of wights, we strive to build relationships with the wights of home, hearth, and garden.
A:I have been close with Freyja and Loki. I do feel that often times women do tend to follow Goddesses and men follow Gods. There are always exceptions of course. If you are being called by a specific God or Goddess, your gender does not matter to them and it shouldn’t to you.
My relationship with Freyja started when I was still a teenager, and She is who brought me to Heathenry. She helped me find my way as a teen and into my adult years, both spiritually and in my daily mundane life.
My relationship with Loki started when I was in the midst of a bad abusive first marriage. He helped me gain the strength to finally leave for good. He helped me create the necessary changes to make the leap and leave.
Q–We are our deeds. This phrase echoes through heathenry across the spectrum, so to look at Heathenry as a tool that either works or doesn’t; what has your heathenry changed for you in how you face your daily mundane challenges and decisions? Is your practice something separate from your daily life, or has your practice deepened your daily life and decision making process? If so, how, and to what effect?
A: As a child, I was meek, timid to the point of being perpetually fearful. I was absolutely unable to stand up for myself in the slightest way, down to the point of not being able to point out I had been missed when papers were handed out at school, and just being left hoping desperately that someone noticed. If I saw something doing something wrong, if I saw an injustice, all I could do was to hope that someone else noticed and did something. If someone did a wrong or an injustice to me—all I could do was hope that someone would notice and rectify it.
Becoming a Heathen has given me my voice, and strength. It has given me determination. If someone needs help, I provide it. If I need something, I either do it myself or find another to help; I no longer rely on someone else noticing my quandry and aiding me unasked. It has given me the strength to face some very difficult challenges that Christianity and atheism were never able to help me with. I cannot meekly hope that some distant God will look after me when things go wrong. My gods allow me to not be alone in my struggles (the way being an atheist was leaving me); but they do not promise easy, empty assurances that things will somehow work out for the best, or at least all be “part of God’s plan.” What they do offer me is the determination to stand up to my challenges and fight to resolve them myself, or with concrete aid that I ask for.
A: I tried to keep my Heathenry out of my everything else, but after several experiences showed me the folly of this, they’ve been integrating madly for the past decade or so.
My Heathenry has gotten me into home brewing, and it’s rare now that I travel without a couple bottles secreted about my luggage. When I meet with folks from my favorite online game, I make it a point to hand bottles as gifts to the group’s leaders. Any heathen would recognize this gift-giving, of course, and it amuses me.
A:My practice is part of my daily life. It is one in the same for me. I feel that it should be. We aren’t Christians. We don’t “sin” all week, and then go to church on Sundays so we can “repent.” We, as Heathens, are responsible each day to live honorably and to do what is necessary to take care of ourselves and others. We have a responsibility to uphold our values and virtues each day, not just at a kindred meeting or when we hold a Blot.
Q--How accepted do you feel as a woman within the Heathen community? Do you feel you can speak up, especially to disagree or offer alternate options?
A: I have never felt shy about speaking my mind within the Heathen community; but then, I usually do not see myself from the perspective of my gender. I am a wife, a mother, and a daughter; but I do not usually think of myself as a woman. I think of myself as a person. Honestly, I am slightly gender-fluid.
However, while I don’t see very many women at Heathen gatherings in the first place, far too often the ones I do see are hanging back, not speaking up, and not wanting to share their opinions even when we are with a small group, the men of which I know absolutely would listen respectfully and accord them the same privileges they would any other person around the fire, and that has always annoyed me. I don’t see very many women at Heathen gatherings. Some I do see and some are outspoken; and the ones that seem to stick around are the outspoken ones. The others fade in quietly from the sidelines, are present for a while in the background, and fade away again, leaving little hint of their presences or personality.
And that bugs me. I speak up, and don’t sit quietly, and am constitutionally unable to hold my tongue and let anyone else finish a complete sentence; so why won’t they speak up, I wonder? And I can only assume it is the same sort of social conditioning that I fell prey to growing up. Sit quietly and listen; don’t speak out; children (and women) should be seen and not heard.
A: Diana and I run Hrafnar. Of us, I tend to be more outspoken, but due to the pride of my position I have no problem challenging her.
As kindred Thyle, that extends to much of the rest of the kindred as well.
Outside of that, e.g. in the Troth, I feel that my opinion is lightly cast aside unless one of my friends expresses support in short order. I don’t know if that’s due to my gender or due to a pile of other things that I’ve done, or have been said about me, over the years.
A: When I first came into Heathenry, I didn’t feel accepted or like I could speak up. Now that I have been Heathen for many years, I feel differently. I feel accepted and that I can have a discussion with any Heathen man that crosses my path.
Q--What do you get out of our community as a whole that you take back to your daily life? Are we giving back to you, as you are giving to us?
A: That is a difficult thing to answer, because most of my interactions with any kind of a Heathen community have been with people I don’t know very well, online. However, the few close Heathen friends I do have I know I can rely on absolutely, that at need, they would drop everything and move heaven and earth for us, as we would for them. What I have from them is a select group of people I can trust not only with my own life, but also my children’s lives, quite literally. And that is a very rare and valuable thing.
As to the rest, I suppose what I get is fellowship, but I prefer to have it around a fire with a horn of mead in my hand. Facebook is an exceedingly poor substitute, and not a place I feel I can truly speak openly. I don’t trust the privacy settings, nor the corporation. And there are too many names I know only from there, and not as people, as faces in the firelight…
More fame and praise would always be nice though, ha ha.
[As an aside, beyond being the driving force behind the Kindertales project, Freydis was also the leader of the Women’s Guild project that created the far fame Heathen Freehold Banner, as well as the carver of the raven headed rune carved banner staff that flies it. Her accomplishments in the Freehold are a big part of the organization’s word fame, precious little of which seems to have stuck to her]
A: That’s an excellent question, especially given how the Troth, known primarily as “that US-based organization that’s not the AFolkA but they’re more heathen than the ADF I guess”, has been treating its volunteers and membership of late.
Hrafnar gives back. My kindred values me and my work, and trusts me to come up with interesting activities, assignments, challenges, and foods.
I do not feel that my work for the Troth over the years has been as well recognized or valued. If Diana and I weren’t in such close partnership, I would have left long ago. I don’t think that’s because I’m a woman, though—the Troth has some significant systemic challenges in its road and needs to make significant advances in inclusion and transparency if it wants to be an organization for the years ahead.
Author’s Note: “The Troth has done much to make that lost ground up since I wrote those words. While they were true THEN, they are less so NOW-Lorrie Wood”
A: I truly love being able to be around others who are Heathens and who have similar values as I do. I love being able to take these values back to my children to teach them.
Q--What are we (by this I mean Heathen men) doing wrong? I am specifically asking the question because the women in Heathenry are truly our only peers, our only equals, and in many cases shining exemplars whose deeds should be the focus of emulation and source of instruction. Heathenry is half of what it could be, because half of our community is effectively passing under the radar. We, by this I mean the men and women of the community, really need to do better. I would hope that we are willing to do better, but speaking in utter honesty, I don’t know how to do so.
A: I’ll be honest; I don’t know. I really, honestly don’t.
I think part of the problem with asking for my perspective on the question may be that I not only do not think of myself as female, really (beyond in the very obvious, biological sense, which I can’t really get away from; but the [ ] Male [ ] Female boxes on forms always make me exceedlingly uncomfortable because neither one feels right and both are to an extent appropriate); but that I often think of myself as at least slightly male. So I think I sort of fit in with the other men in Heathen gatherings pretty well, and certainly better than some women I have seen. But I also don’t know how many of those women were actually Heathens themselves, and how many were merely there because their boyfriends were, and they had a passing interest. Or were Wiccan and felt it was largely the same thing (when I would argue that, while both pagan religions, the outlooks on the mindset of the universe and the structures of the gods are completely different in Wicca and Heathenry, almost diametrically opposed, in some ways), until they discovered that it wasn’t, and no longer felt they fit in. So are the women not participating because they are not truly interested? Or because they have been trained since childhood by our society to defer to the men in the room, especially if the men are being boisterous (as Heathen gatherings often tend to be)?
Thinking back on my own lengthy meek phase, what would get me involved was to ask me directly what I thought about something. Part of the trick is to ask what the person thinks, and not just “Do you agree?” because if it can be answered with a yes or no answer, that is often all you will get; and women will often agree with the men’s opinions (generalizing heavily here, of course) even if they don’t particularly actually think so, simply to avoid what they expect will be an argument and being shouted down and being told why they are wrong and their experiences invalid, or somehow unrelated or an exception.
So I guess I would say, if you notice a woman sitting quietly, just listening, not participating in the conversation, then ask her directly what she thinks, listen to her answer, and before you tell her all the ways she’s wrong, find things in her statement that she is correct about. And, please, gods, not just “Well, I can certainly understand why you’d feel that way!” If it would be an insulting thing to say to a man, it is just as insulting to say to a woman; the only difference is that we will all too often just smile politely, albeit with clenched teeth, back down, and simply resolve to not bother arguing about it with that person or group again.
And once that happens, what’s even the point of showing up?
A: This is a strange question for me. I don’t divvy up my community based on gender. My people are my people. Some of the ways in which they ask to be recognized as my people means I have to stash “preferred pronoun” and “potential gender presentation(s)” in the mental cubbyhole next to “name” and “dietary restrictions”. I’m rubbish at names already, but I do what I can.
Let’s start by treating one another as individuals, each on our own merits—though obviously there’s going to be baggage and things that one may say about another based on previous association. Let’s cherish what being female means to this one, what being heathen means to that one, what the other’s identity as a Lokean means, and try to understand that it can be a brave thing indeed to say, “yes, I’m looking pretty femme today, but please understand that I’m genderfluid; if I’m presenting male tomorrow, try to keep up. If unsure, ask.” I care more about what you’ve read and thought lately than your gender; let’s get back to work building community together, the better to forge fellowship.
A: I have run into many Heathen men who do think that they are better at “being” Heathen than any woman. I have quickly put them into their place. I realize that there are many Heathen men who are simply just new to the faith and get sucked into that “I am Heathen man, here me roar. Smash.” I am hoping as time goes on we can find these young men and show them that there is no reason to be this way.
There is also a brand of older Heathen men who are stuck in that frame of mind. I really don’t know how to get those men out of that state. They have been that way for so long.
I am not going to tell you this represents every woman in Heathenry, or even claim it is a representative sample, because it is not. These are some of our best. What they have to say speaks very well of them, not so well of us, but does hold out hope that not only is change possible, but on some fronts we are actually moving forward.
I did not get the answers I thought I would when I asked the questions, but that just shows that you can be living inside a forest for twenty years and not notice the trees. I should have known this, I should have raised my voice for change at least a decade ago when I first had the standing and responsibility to do so. There are a whole lot of worthy Heathen men out there that are going to read these words and suffer the same sense of shame that I do, that our women were thus slighted in our presence for decades with us silently permitting it.
I can’t tell you where we go from here, but I think that as a community, we need to communicate better across the genders, and has been noted here several places, begin seeking out the quiet ones and talking to them. Too much I have heard that the silence is not entirely by choice, and its acceptance means accepting the marginalization of women in our community.