Today's date: týsdagr 25. skerpla eða 18. june 2013 CE

Autistics in the mist, part one

Today I was awoken from a deep slumber by the older female. She had spent the night working on getting the perfect album ready for a series of photos of her children and husband. She hadn’t slept at all, and as of this writing is still awake. Her work on selecting, cropping, editing, and captioning the 14 photos had taken her most of four hours.

The last photo of a crow purchased from the local pharmacy apparently gave her a hard time, because she wanted me to help her with a caption. After loudly debating the subject for a few minutes, she finally typed in a phrase that she came up with on her own, pressed enter and slumped forward on her desk.

My time with these autistics in the mist may need to be much longer than my university’s initial understanding, but I will not leave while I can still try and understand their ways and my ever-evolving involvement with them. I find myself irrevocably drawn to them, and I fear that my closeness may endanger my ability to remain objective in my studies.

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Runic template

In my rune research the other day, I followed a hypothesis that “eight” and “ætt” are cut from the same cloth. That there is more than phonetics connecting the two. It turns out that I wasn’t far off. Átta is the Old Norse word for the cardinal number eight, descended from átt which relates to directions (north, north-west, west, south-west, south, south-east, east, north-east). Also according to Cleasby-Vigfusson, certain writers would write átt and ætt indiscriminately which tells me that at some point they held the same meanings. In other words, during the development of the Old Norse language, the word that references the cardinal directions could have been the same as the word for family (though a comment in CV calls this “fanciful”, it is the only thing that explains the shared usage).For me, this was the trigger for further exploration.

We already know that the heavens are divided into eight segments (cardinal directions, as well as mythologically) for Norse Heathens. Add to that this idea of “family”, and we end up with an interpretation of ætt as a possible social compass (which I’ve seen mentioned in a few different places over the last month or so). A guidance given to us by our connection to our kin. This idea struck me as very powerful, and I started to re-examine the Elder Futhark with it in mind. Three rows of eight (átta). Each row referred to as an ætt.

When I started to replay the meanings of the runes with this idea in mind, I noticed a kind of story arc  from rune to rune. This idea had occurred to me before, too, but I figured I would stick with it this time and see what happend. Especially since it was a story arc that I was also noticing in my readings of Njal’s Saga and Egil’s Saga and that I had seen inklings of in the Havamal. In short, the order of the runes through the Elder Futhark can be seen as a template for living, as a model to follow in order to get the most out of Heathen life.

For example, the meaning of FEHU is clear as being about wealth, but wealth in a more transient mode — ie, pocket money — with a warning that it can spoil relationships (Gunnar returning from his adventures dressed in fine furs, Sigurd and his “river fire”: neither of which led to great happiness). Whereas the meaning of OTHALA is also wealth, but wealth that is able to be bequeathed to next of kin (what Flosi and Kari end up with at the end of Njal’s Saga). Wealth that is in the form of a stable home, family, inheritance. Even just looking at those two runes, we can start to see the beginnings of a story — from pocket money to transferable wealth — but can’t make much more out of it other than the idea that money now can become an inheritance later.

Looking at the Futhark in this light also helps with some of the more confusing interpretations. KENAZ is a great example of this. It’s a real puzzler. Across the three rune poems, it is represented as meaning three different things: a scab from a skinned knee or a battle scar, the weight of misfortune, or the lamp-lit safety of a cozy cottage. Looking at the rune by itself poses a challenge for interpretation — though it is possible, and most runesters ignore the Icelandic and Norwegian poems altogether. However, when looking at it from the point of view of ætt-as-story-arc, we can begin to see that KENAZ is the wound you live from and tell stories about. Especially coupled with RAIDHO to its left and GEBO to the right. H0w many sagas are there, heroic tales are there, that tell of a hero who goes on a journey (RAIDHO) only to return home with scars and stories (KENAZ) and gifts (GEBO) for his friends? And this continues through every row: each rune has a meaning that sets it as a particular place in a person’s life.

FEHU and OTHALA, KENAZ can all be viewed with this overarching idea, and so can the other 23 runes. Using this interpretation, each rune represents a moment or concept within the progression of one’s life. Either it is a moment that must happen in order to move forward, or it’s a moment that — if it does happen — has to be handled in a certain way or with a certain process.

The first row represents the arc of youth: get some money together (FEHU), prove yourself in tests (URUZ) and against strong opponents (THURISAZ). Journey off into the world and return with stories and gifts to the joy of your clan (WUNJO). The second row is the introspective process of middle age. It’s about internal needs (NAUTHIZ) and their relationship with the forces of nature (ISA) and how we control our interactions with them (PERTHRO). The third row is old age, then. Great sacrifice starts it off (TIWAZ) and there are images of rebirth (BERKANO) and renewal (reconciliation? retirement?), connections with other people (MANNAZ) in a more profound way than before, and then the end. OTHALA and our ability to bequeath some legacy to the next generation’s youth. Obviously there are runes I’m not mentioning, but you get the idea.

Once we have a template, we can do all kinds of things with it. We can use it as a guide for our children, we can use it as a foundation on which to build a society. We can even use it as a map to find ourselves if we’re feeling lost or as a guide to what might be coming up next. I’m using it as a way of trying to find more accurate interpretations of each rune’s meaning. It makes sense that a society priding itself on wordplay, wisdom, and storytelling would have developed a system like this. Given that, I feel comfortable continuing in this vein in the hopes of putting more of the pieces together.

I’ve got a lot more work to do with this line of work, but I figured I would share what I’ve got so far in the hopes we can all help add to the collective thought and work towards recreating so much of what has been lost over the years.

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Perfect day

I don’t normally post during working hours, but since I’m at lunch I figured I would make an exception. As you may have guessed by the title, today is perfect. It’s early autumn here in Vermont, the sun is shining in the glaringly orange/yellow way it does this time of year. The leaves are changing to palettes of red and orange and purple. But it’s not just the weather.

This morning my wife wanted to take a drive to get some breakfasty foods, so we did. All along route 15 and back we chatted while our kids sat in the back. Camellia giggling and counting her toes or shoes or whatever it is toddlers count. Gabe leaning against his window, brooding in that kind of joyful way that only a 12-year old can pull off. Perfect. The mist rose from the Lamoille River valley and we talked about this and that, something and everything.

To be able to start my days this way is joy. My family near me as often as possible is joy. I’m just glad I’m here.

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From a comment to a translation of KENAZ

In the process of posting to a blog (http://heksebua.com/linda/2011/09/rok-runes-6-kaun/), I made a breakthrough in my attempt at trying to come to terms with KENAZ.

This has been a tricky one because the Old Norwegian and Old Icelandic poems talk about wounds while the Anglo Saxon talks about safety and light inside a cabin.

For the Old Norwegian poem, I had translated it as this: “Scab is a bending child; misfortune makes pale humans”. Literal, to be sure, but implies bending from pain and does indeed imply that death can come from misfortune.

The puzzle with this one is the similarity between Icelandic and Old Norwegian, but the vast difference in the Anglo-Saxon version. A well-lit cabin is very different than infection and pain caused by a wound.

This is where I start to ask myself contextual questions. Wounds when survived are talking points, triggers for stories around a fire. As with most runes, I think there’s a story — instead of simple meaning — with this one. It’s about adversity.

A child’s scrape from playing is a mark of their passing through life, a battle wound is a mark of passing through adult life, and then you can sit around the fire and tell the stories. KAUN (KENAZ) then is the adversity or pain itself and the surviving of that pain and a reminder that we should remember what we’ve been through to get where we are.

This is also in keeping with the progression of the Elder Futhark from FEHU to OTHALA.

Anyhow, I’m glad there are others out there working these through. It’s going to take all of us to reclaim the information the runes represent. Thanks for allowing the space for commentary.

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Time passing through roleplaying games

As I sit down to have lunch today, I’m stuck in a whirlwind of thought about my son and his not-so-awesome experiences playing PnP roleplaying games at the local library. From what he’s telling me, it’s a pretty caustic environment (at least for him) and he’s just not having a good time. So much so in fact that he’s probably not going to go back. Which sucks. Worse than that, though, is that I’m not sure I can help him. Which really sucks.

It’s not that I don’t understand what he’s going through. I spent my entire youth (from about the age of 13 to, oh, yesterday) playing, planning, immersed in, thinking about some kind of roleplaying game. Whether Advanced Dungeons & Dragons in high school, Marvel Super Heroes in college, Both during the early years of marriage, or electronically through World of Warcraft, Neverwinter Nights, Dragon Age … well you get the idea. What I’m trying to say is that my resume is chock full of experience with the games, so I ought to be able to fix whatever he’s going through. But I can’t.

When I was in my teens, I gave a lot of thought to what it meant to get together with friends (and not-so-friends) and go on an imaginary adventure together. What it meant to sit around a table with Mountain Dew and chips, clattering dice, pencils and graph paper and share the time — not as ourselves with our mundane zit-focused can’t-get-a-date problems — as creatures from our imaginations. There was a deep trust shared by everyone there that bickering and petty disagreements from the hallways of highschool couldn’t break. That this was a time to be apart from all of that. As the dungeon master of most of our weekly games, I felt it was up to me to protect that trust. Naturally, some fun-poking would be had and alliances crossed, and all of that was in good fun. It was up to me, though, to keep it as good fun and to referee the game and where it went. I wish I could do that for Gabe.

The problem is that I’m 36 years old. I can no longer enter the world of youthful gaming in any way that wouldn’t come across as creepy. I can’t volunteer as a DM or a player. I can’t give advice to the kids on what tactics to use to keep things friendly. Hell, I don’t even know if the concerns my friends and I had around trust and whatnot apply to Gabe’s group. All I know is that he’s not having a good time.

Basic game mechanics, good refereeing of the players’ actions, fairness in on-the-spot decision making and positive story telling can all contribute to a group dynamic that — while potentially adversarial and quasi-violent — will eventually yield fun for everyone, even — perhaps especially — for the kids who are socially awkward (are you listening, DMs?) I can see the solution. I know how to fix it. I could fix it. If I were younger.

For the first time in my life (aside from the white hairs in my beard that my wife tells me look sexy) I am really faced with my age and what that means. I live in a world of adults with adult problems, most of which I can solve. Faced with issues where adults aren’t involved — where it is the teens who are running things — I’m at an impasse. I can be here for Gabe and offer advice and counsel, a calming word or a hug as needed. Maybe even a distraction in the form of an ice cream or World of Warcraft raiding session. What I can’t do, though, is the thing I desire the most: fix the source of his pain.

For years I’ve felt that tabletop RPGs were a way for teens to safely learn things about each other, to learn what it meant to trust and empathize, to learn positive social interactions in a safe environment. After all, it was always our characters being harassed, not us. It was our characters who bore the brunt of everything, and they could teach us how to respond. For Gabe, though, it seems that what he’s learning is that no matter where he turns outside of his home there is little to be found in the way of empathy, compassion, trust, and honor. Worst of all, he’s finding that characters are no longer a protective avatar, but a tool to be used as a way of enhancing real-life bullying tactics.

And for this I have to apologize to my son. I’m sorry, man. I had thought that the games that brought me joy and lasting friendships in my youth might do the same for you. I hope you keep playing. Because if you do, I’ll be your DM anytime you want.

Posted in empathy, family, parenting | 3 Comments

The spectrum and we

It’s pretty certain that our daughter has autism. The state is in the process of confirming it — well actually, setting up an appointment with us (it’s been four weeks now). Danielle’s suspected it since almost day one in that way that mothers know what’s going on with their children. I came to terms with it at about ten months. Since then we’ve changed our parenting to match our understanding. It is not her role to conform to us, rather, it is our role to adapt our style to her needs. What’s the secret recipe, then? For us it’s been the same as it was for Gabe: know what she wants, understand how she communicates, respond accordingly. Adaptive parenting with some heavy leaning on Piaget, Gotto, and lessons we learned along the way.

First, unconditional love. No matter what happens we love her, just as we love our son and each other. We love our daughter. She is a person to whom we are linked inexorably and joyfully so. Every moment we are together, she is to be wrapped in the unspoken sphere of love that a parent has for a child.

Secondly, no comparing. At 21 months she should be doing X, Y, and Z things and saying A, B, and words and yadda yadda etc. etc. None of that matters. Not any more. Her progressions are measured against her previous moments. Her development is measured by her willingness to be in the world, to interact with Danielle and I, to chase her grandfather out of the den, to do something today that she didn’t do last week. The first thing we had to get over was that the definition of “normal” has changed. She’s the only normal we’ll ever want.

Third, communication. She has a way of seeing things, of understanding the world. It is not our job to force her to our way of thinking and seeing and communicating back. Rather, it is our job to ensure we understand the way she does things. The way she thinks and then transpose that to our way so that we can know her needs and wants and fears and joys. We don’t know how well she’ll be able to communicate as she gets older, so we need to learn her mind and language in order to be able to be her parents and protectors.

Fourth, no assumptions. At 21 months she doesn’t have a vocabulary to speak of. She doesn’t speak in the way you would expect her to. She does know what’s going on, though. She  observes what’s happening around her. We don’t underestimate her or assume she can’t understand us. I share the groceries with her. Danielle teaches her music and songs. We dance together in the playroom as a family. Danielle finds her toys she likes and clothes she’ll enjoy wearing.

Fifth, withdrawn playtime is not a bad thing. There are moments in her day where she just wants to be alone. To do things by herself. The things she does may be mystical (spinning car wheels for 15 minutes, or drawing spirals and circles over and over) and they look frightening. Her face is content, though. Her forehead smooth and her breathing relaxed. Eyes focused on the task and not glazed and distant. She’s happy. We leave her to herself. We know that she’ll come out of it at some point to see what’s happening or act out a bit of the TV show that’s on in the background. Her attitude is more important to us than her actions. We find ways to enter her world and to get her into ours. There’s no point in forcing it.

The secret world of our daughter’s mind creates a disability only where others expect her to behave the same as everyone else. I ask this: does anyone actually behave the same as everyone else? Her mind’s a mystery in the same way my son’s, mine, or my wife’s was. Her mystery maybe has a different answer and is far more complex, but the journey to find the answer to this mystery is one every parent is ready for.

I guess what I’m saying — and I won’t speak for Danielle here because I think she got this much quicker than I did — is that I learned that in order to come to terms with my daughter being autistic, I had to come to terms with how I defined parenting. If I defined parenting as a script that is followed a certain way, then an autistic child is a challenge and off-putting and a stressor in the ways I’ve heard said. However, I realized that if I simply redefined parenting as being the best possible guide for my children in the way each needed it most, I was freed from the script. I found that it was the script — that suburban and public-mind driven set of rules for parenting — that was damaging me, causing me stress, creating a challenge, not my daughter’s autism. She is only defined by autism inasmuch as it is the label for her introspective avoidance of eye contact, her lack of vocabulary, etc. Her sense of humor, artistic drive, intelligence, love, smile, desire to wear pretty things and make them dirty outside: those are her. Those are who she is. If autism is then only a facet of her being, then dealing with it should only make up a facet of our parenting style.

And so it has.

It’s not easy, though. There are many opportunities for depression and confusion to set in. Idle conversations in public about the behaviors of toddlers, pictures of children looking directly at their parents, first words, first songs: all of these things are constant reminders of what our daughter is not doing. Reminders of why the world will try and brand her as different or “special” or one of the thousand other labels used for people that are harder to understand. All of these things work to undermine parents like Danielle and I. Parents who raise a child, not a syndrome.

We will persevere, though. We will find certain keys to communication. Keys to understanding our daughter and to helping her understand us and our world as much as possible. My daughter has autism. We are raising a daughter.

 

Posted in autism, camellia | Leave a comment

Victor Densmore reads on July 22nd, 2011

Every month, the Jeudevine Memorial Library hosts a reading of local poets at the Memorial building here in Hardwick, VT. My dad, Victor Densmore, is normally the co-host of these events. During the third week of July, however, he will be reading his work as one of the guests of honor.

The reading comes at a good time for both him and fans of his work. His first book, Out of the Hermit’s Meadow and Wood, will be entering a second printing in August and he is hard at work on a second book of 100 or so more poems.

If you’re interested in supporting my dad, or are a fan of good poetry, I encourage you to come out to the reading in Hardwick on July 22nd. It starts at 7 p.m. If you can’t make the reading, then please consider taking a look at his book on lulu.com and helping to support him as a writer. If you’re unable to do that, then feel free to drop a note here or share his book with people you know. He deserves all the readership we can help build for him. I know he’s my dad and some of you will think I’m just saying this, but he really is one of the best poets I’ve ever read.

Within the next couple of weeks, we will be releasing a form for people to pre-order a copy of his second book. All pre-orders will be signed and numbered in the same way he did for his first title. Also, we are looking to broaden the market of his books beyond lulu.com and a handful of local stores. I will be talking about that more in this space soon.

 

Posted in poetry, publishing, thoughts, vermont poet, victor densmore | 1 Comment

Even Scottish cows eat haggis

The area between the house and the back woods used to be used as a pasture back when my dad was a boy here. Cows and horses grazed it. When I was a boy, our neighbors ran their horses there. What used to qualify as a pasture can now be considered nothing less than a wilderness meadow. Sweet Bedstraw, Milkweed, Goldenrod, Wild Strawberries, Moss, Alders are all competing for space and pushing out the grass and alfalfa that used to hold so much sway.

While mowing yesterday, I produced quite a lot of mulch from this mix of wild growth and human-designed plantings and wondered what kind of animal — if any — could eat it. Danielle and I would love to get some Icelandic sheep to graze out there. We’ve recently started thinking about — at least I have — having some kind of cow (though a lactose-intolerant family would lead me to believe that perhaps a goat would make more sense) out there. So what kind of animals could survive on such a wild mix of crap? According to my dad not any kind of cow except a particular kind of Scottish breed. As I thought about that, it struck me as funny. So funny, in fact, that the following scene has been playing through my head since yesterday morning. I imagine a breakfast session in our back pasture might go something like this: (with honor to Danny Bhoy).

Morning on the farm. The sun rises above the northeastern woods. A few cows and sheep graze passively in the meadow.

Holstein (munching on straw and hay): Mmmm. I love this clover and grass here. It’s so good. Yum yum light tasty breakfast.

Icelandic (chewing contentedly on a string of moldy roots): Mmph. Ya pansy.

Ayershire (coming in with a giant wad of grassy, weedy, seedy stuff): Aye, sheep. That’s no way ta start tha day, Holstein.

Holstein: Ew. What’s that ball of sloppiness you’re chewing on?

Ayershire: It’s “graggis”. My mum used ta make it for me every mornin’ when I was a wee calf. Goldenrod, grass, moss, alder sprouts all wrapped up in a milkweed leaf. Wanna bite, lass?

Holstein: Heavens, no!

Ayershire: Suit yerself. Oi, sheep! Wanna a taste o’ the graggis?

Icelandic (spitting a mouthful of something out): Ya! That sounds fantastic. It will go well with this moldy squashroot.

Holstein: …

 

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Pulling magic from the land at Achenmead West

Our garden is coming along slowly compared to some others I’ve seen. We’ve planted squash — perhaps far too much of it — beets, corn, parsnips, chamomile, sage, thyme, rosemary, lavender, nasturtiums, blueberry bushes, parsley, calendula, and a few other herbs I’ve forgotten. I still haven’t gotten the zucchini, salad greens, carrots, tomatoes, or any of the other traditional veggies planted. I’m feeling a little lazy about that. Also, it’s a little disconcerting to see the meadow continue to creep into our planting space. Why milkweed, Bishop’s Weed, Sweet Bed Straw, Goldenrod and a thousand other species of “weeds” thrive while the stuff we want to eat doesn’t is beyond me at this point. Granted, there are some species out there that I normally value for potential herbal remedies, but still. They could at least stay out of our veggies. So did I use today’s sunshine and get a head start? No. I watched Rollerball.

Some days — like today — it seems so overwhelming to go and try and put my imprint on nature. Who am I, after all? This land we’re stewarding has been here far longer than the house has and will be here long after we’ve gone, too. For some reason, though, I feel an urge to try and convince this land to allow us some modicum of control over its tendencies: veggies here, pasture there, wood trees up there, maple trees on that side. I think in the long run the land will concede somewhat but so far it’s a struggle, the garden patch being a microcosm of the entire property.

By no means am I giving up or relinquishing any of my desire — from where ever that comes — to gain sustenance and support from this little piece of Vermont. Not at all. In fact, when I think about watching Rollerball for a fifth time, I feel myself willingly drawn to the encroaching meadows, invasive poplars and elders, and scarcely-growing vegetables to try once again to exert our vision.

 

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Heathenism in the 21st century

Kind of a short post here, but the sentiment is from my heart: stop creating “Heathen” groups. It doesn’t make any sense.

Heathenism is powerful because of its decentralized and unorganized nature. Families on disparate farms had their own ways of tracking and marking holidays, prayer and sacrifice were — for the most part — individualistic (Uppsala was a huge center for worship where yearly feasts were held, however, and is an example of there being some kind of organization). Part of this decentralized nature could be attributed to regional weather, travel difficulties, distances between farms, perhaps; though it must be said that if any group of people took to travel, the Northern Europeans did. I think, though, that the greater proportion of reason for a lack of centralization lies in the very nature of what Heathenism is.

To be a Heathen is to simply be. To live as a human and get the most out of each day. To strive forward and live with a code of ethics based on honor. To care for your family and friends, to help your neighbors if they need it, to treat each day as though it could be your last. To be a Heathen is to enjoy the hell out of living. You don’t need an organization and weekly meetings and reading assignments to do that.  In fact, it’s better to start your own kindred among your family and close friends. Share old heathen stories with each other, vent about the work day, make a good meal, revel in your shared and personal existences. Work together to understand your place in the scheme of things, and let your common sense guide you in how you will represent heathenism to your neighbors and community.

The constant influx and arguments from the neo-Heathens about which organized group best represents “true” Heathenism is absurd. Those are the arguments for Christians, not for us. There’s no need for a Heathen Martin Luther with his 99 points. Each kindred is going to have different needs, experiences, and expectations out of life. There’s just no way or need to force all of those people to follow the same tenets, rituals, rules, etc. If you must have an example, look to the philosophers.

Existentialism in its simplest form is Heathenism. The understanding that our reason for being here may never be known, that there is no universal moral compass, that we are in charge of our own destinies and decisions. There is great freedom in these things. Great freedom and tremendous responsibility and room for error. These are the foundations upon which an ethical and powerful life can be built if one chooses to do so. These are the foundations of Heathenism. Unfortunately, attaching yourself to a pre-fab neo-Heathen group’s not going to help you. It’s going to turn you into a sheep who cowers from the adventure of free choice, who follows instead of leads. A sheep who might as well be Christian. This is something we each have to find and understand on our own.

So in closing, there’s nothing wrong with a good bonfire a few times (or more) a week, some good mead or beer to clear the head, and a few raucous cries to the heavens in case the gods are listening. Just don’t let anyone else tell you when or how you should do it. Make your own noise as you barrel through life. Laugh at your troubles. Brace yourself for the challenges. Live full and proud and as long as you can. It’s what life is for, after all.

 

Posted in family, heathenism, humanity, philosophy, religion, runes, thoughts | Leave a comment

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