Archive for the ‘myth’ Tag


We went to see Avatar in 3D on Wednesday. It’s the story of the human colonisation of the fictional planet of Pandora, and the resistance of the native population of Na’vi (The People). The humans attempt to usurp the Na’vi on a number of fronts, including militarily and diplomatically. They genetically create Na’vi bodies (or avatars), which trained specialists can upload their consciousness to, in order to negotiate with the Na’vi and attempt to ‘educate’ them in human values and language.

Pandora is a breathtakingly beautiful planet, and rendered in high-definition 3D it’s pretty awe-inspiring. The Na’vi enjoy a close bond with their land and can access a kind of ancestral consciousness through forest network. They are experts in tracking, hunting, healing, caretaking and honourable relationship. The barbarity of the colonising attitude is at the fore throughout, but for once things don’t always go the usurpers’ way.

Avatar is well worth a view and hopefully I’ll be going back to see the IMAX 3D version before it leaves the cinemas.



We went to see the film Australia on Saturday. I thought that the Aboriginal peoples and culture were represented quite well, though their story inevitably played but a supporting role to the romance unfolding between Nicole Kidman and Hugh Jackman. I hope that most people coming out of the film would have felt the appropriate sense of outrage at the injustice of how the native people were dehumanised and abused by the colonisers.

Walkabout, dreamtime and songlines all cropped up, making me realise more than ever the damage we have done in destroying indigenous folk wisdom built up over hundreds of generations, not just in Australia but the world over. I have today signed up to receiving mailings from Survival International, the movement for tribal peoples.

Re-reading my MA dissertation

I’ve just been reading over the dissertation I submitted for my Masters degree in Religion and Magic back in September 2006. I can’t believe it was over two years ago! Here’s synopsis of The Foundations of Modern Druid Spirituality from the opening preamble:

This study explores the phenomenon of modern Druidry, one of the most rapidly-expanding forms of alternative spirituality in Britain today. It investigates why, despite the fact that there is so little verifiable evidence relating to the spiritual practices of the ancient Druids inhabiting Britain prior to the Roman invasions of the first centuries CE, modern Druids continue to look to their forebears as a source of inspiration and guidance.

I argue that modern Druids tend to have a much more sophisticated grasp of the foundations of their spiritual practice than many academics claim. This attitude to the past has much in common with recent developments in post-modern historiography, including a realisation that it is impossible to isolate a single, objective past without relying on written accounts, which are in turn subject to the politics of representation.

Using Horkheimer and Adorno’s concept of disenchantment, I argue that this attitude has been marginalised since the onset of the Enlightenment project, when the separation between history and myth was consolidated, and the latter came to be regarded as little more than a poetic lie about what really happened. Since that time, the texts surrounding Druidry have proliferated, to the extent that the connection between the Druid mythos and the true past has been lost.

As a result, the mythos exists today in something akin to what Baudrillard terms hyperreality, in that it represents not the historical Druids but the tradition of representation itself. This recognition renders a conventional mode of assessing the past obsolete. A more sophisticated attitude is required, and is demonstrated by members of the modern Druid community. 

I was quite surprised at how pertinant some of the issues seemed following the recent controversies surrounding the authenticity of identifying with the ancient druids when we have so little verifiable evidence of them.

It’s interesting to see how my outlook has changed in the past two years. It appears as if I have begun to yearn after the very logocentric fallacy I so criticised back then, as if I can regain some authenticity through reducing things to the tangible.

Though it’s not as if I have lost sight of the technologies by which history presents itself as fact. Nor have I lost the sense of wonder at the chase, of the signifying process through which the world is enchanted. In fact, I think that an emphasis on the simple and the tangible only heightens the wonder, stripping back the layers of misdirection that maintain the notion that human culture is in some way natural or universal.

My feeling is that tangible sanctity and the ‘mythic approach’ to the foundations of Druidry are not necessarily incompatible, and may even be mutually supportive. I will give it some more thought.

I did plan to carry on with this work, looking specifically at the disenchantment that occurred around the sixteenth century, exploring a possible re-enchantment through a post-structuralist dismantling of Enlightenment ideologies, leading to a more sophisticated and robust philosophy of Paganism and the magic upon which it rests. Either that or working to rescue Romanticism as a philosophically-sound approach to nature-based spirituality. I was never able to formulate these into a coherent PhD proposal though, and was somewhat exhausted at the thought of the work involved.

I also began to plan out a book looking at the relationship between Pagan spirituality and the re-enchantment of language, which incorporated many of these ideas. Perhaps I will have another look at that instead.