Blessed Samhain…With Electricity

It’s blessed Samhain, as of this evening, and this pagan holiday runs right into my birthday until sundown Nov. 1st. I am feeling unusually cheery, in spite of postponing a birthday gathering with my friends and children, as the lights are on at last. Big_black_cats_howl_as_naked_witches_ascend_into_the_night_o_Wellcome_V0011894

I can heat my house and the electric hot water heater is once again on the job. In just a few minutes, I’ll make good use of it. Last night my part of Lake County was “re-energized” (PG&E’s quaint phrase) at approximately 4:30 PM. My four and a half days without power were not as dangerous or as costly as many people here in Lake County, and yet I was made all too aware of the vulnerability of being a “crone alone” in a rural county, 15-20 miles away from medical help, with only a few two-lane highways to get us in and out of our lake valley. Plus, I have to throw out some food.

Meanwhile the Kincade Fire, which has destroyed 76,825 acres and 282 structures, is at 60% containment but a friend of mine in Middletown, close to the Sonoma County line, is still on evac notice, as are the people of Cobb Mountain. The location of this fire meant that highways 53, 29, 128, and 175 would be poor choices as evacuation routes for people living around the lake (should we need them), as these highways would have taken the unwary too close to–or into–the fire (which at times also closed portions of the major freeway 101, in both directions). And then the Burris Fire broke out along highway 20, the way I usually leave this county, closing half of it for several hours. That left only highway 20 east to south interstate 5 as a potential escape route for me and my seven cats. With fires breaking out all over the place (again) I was really living in some fear. As were we all here in Lake County. We’re officially a disaster zone, an impoverished county already just barely scraping by, scarred by fires and floods in the last few years.

No internet. No cellphone. Only a land-line and a battery operated radio kept me linked to the outwide world. (But some people’s AT&T landlines were going down and the community radio stations were running on generators, with limited programming). Though I usually spend my days in silence, I was hungry for news and kept the radio on all day long. Along with call-in complaints and local news–who was open, who did acts of kindness, who had their generator stolen, what stations had gas–there was an overall esprit de corps and generosity of spirit that makes my eyes teary even as I write.

And so last night, before the electricity came back, a few of us gathered in my home for a Samhain celebration and a “Dumb Supper” (a silent meal shared with our beloved dead). I spent the day preparing, moving furniture, and cooking (yes, I have a gas stove and could cook indoors–I was lucky!). The imperishables and the food about to perish in my warming freezer determined the human menu: a soup of frozen corn, canned milk, eggs, and onions; chorizo; polenta; and applesauce. The dead were offered foods colored black or white: squares of chocolate, feta cheese, olives, small chunks of canned pears. We drank a toast to them from empty cups. And we all remembered people we love who are no longer embodied.

Funny thing though, the lights came on just as we were about to eat our own meal and cast our circle. We’d been prepared to carry on by candlelight, but now we didn’t have to. And as our priestess was calling in the North, the land-line rang with what I later learned was PG&E’s redunant announcement that the power was now on. (Of course I didn’t answer it at the time.)

That was three power outages this month. A lot of food had to be tossed. I am just now taking stock of what I have to replace, at the end of the month when funds are low. Every single person in this county who isn’t lucky or wealthy enough to own a generator, is in this same predicament.

For me, this year’s liminal season–which encompasses the founding of Lokabrenna, Samhain, and my birthday (as well as the birthdays of cherished friends)–has taught me precariousness and the need for redundant systems (including those which are low tech). It has also taught me (once again) the value of friendship and community, seen and unseen.

Power of another sort informed our ritual last night. The dark and the liminal are allies we cultivate. Our ancestors and our dead are with us as we suffer and celebrate. The firefighters are blessed allies of another kind. Everyone who made a kind gesture this last week has my gratitude and my awe.

Blessed be. And Hail to Loki, my fultrui and future psychopomp.

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My Favorite Time of Year

Leaves are falling, temperatures are dropping, the light has changed, the veil thins. Everything feels liminal… I love it! And there’s lots going on in the next two weeks: the 1st year anniversary of the dedication of Loki’s Lokabrenna Tiny Temple on the 28th–an observance which also represents with a deeper spirtual bond with my “most trusted one”; a witchy ceremony and “Dumb Supper” at my house on the 30th; Halloween/part of Samhain and a good friend’s birthday on the 31st; the second part of Samhain and my birthday on Nov. 1st; and another good friend’s birthday on the 4th!

Day1Loki — Left hand path. Copyright Amy Marsh 2018

These are some of the joys of a life lived on the left-hand path, though the term itself means many things to many people. I first encountered it in neo-tantra circles but of course it is used widely elsewhere. I associate it with witchery, tantra and sex magic, and other spiritual processes. I also imagine my last years as a creatively crafted life–something along the lines of the Addams Family meets Downton Abbey meets War for the Oaks, but with a punk rock /Helium Vola/ Hawaiian music soundtrack and a Leather Family next door. I suppose this is a topic for a whole other blog. Meanwhile, I collect too many glass jars and lids. (I’m either planning jar spells or storing food against the next zombie power outage apolcalypse.)

Reflecting on this last year’s events and accomplishments, this blog is one. Though the blog has consumed much of the writing energy that should have gone to my two novels, I needed to do it. But never fear, NaNoWriMo starts on my birthday and that should propel me right back into The Witching Work of the Guild of Ornamental Hermits.

Other events and accomplishments include doing the “30 Days for Loki” observances in July; doing with the layout and assisting with the editing of Loki’s Torch; putting together an online Loki Fest conference; doing some writer/allyship in support of the Kia’i of Mauna Kea; my spectrosexuality survey; appearing on Australian TV; updating my 150-hour course on Hypnosis for Sexual Concerns; and acquiring three more cats. (That’s IT, I swear. Seven is more than enough!) I also acquired a roommate and that’s worked out fine.

Oh, and I gave away some books.

The mundane aspect of turning 65 next month has also brought the transition to Medicare. I have already fried more a few brain cells trying to figure out the unweildy assortment of supplemental plans.

I also, like most people in Northern CA, endured the PG&E power outage for three days (some endured it longer). But at least there has not been a fire this year to force me to evacuate my home. There’s a reason I make friends with fire deities and offer them cookies!

What comes after Samhain is going to involve another constellation of challenges. I intend go to “a place quite northwards, it seems”* in the next 6-8 months, to a place that is less isolated and more culturally active than where I live now. I’ve been well-sheltered by this house for the last two years, and have enjoyed my daily view of the lake and the mountain, but Lake County is not right for me. It seems I’m more suited to urban-ish environments than rural life and I need to find a better place to age, to spend the last decades of my life. A medium-sized college town, progressive and arty, will do me just fine. I know a place. I have friends there.

So this time of year involves reflection, liminal awareness, and a deeper opportunity to connect with my deities, guides, and ancestors. I am asking for their help in the coming year, of course, and Loki, my restless guide, is determined to not let me vegetate.

Hail Loki and all love to Freyr, Freya, Gerda, Bast, and Brigit as well! Love to the ancestors.

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*A phrase from Pride and Prejudice.

Why It’s Really Hawaiian Science vs. Pro-TMT Culture

Disclaimer: Of course the importance of Mauna Kea is “really” about so much more than this small slice of the issue. However, this tedious TMT PR trope of asking “can science and culture coexist on the mountain” is making me slightly insane. Here’s another angle–the way we should “really” be asking this question. But first, a public service announcement.

Today, October 5th, is the worldwide celebration of Aloha ʻĀina Unity Marches, with events taking place on most or all of the Hawaiian Islands and in other places besides. (Aloha ʻĀina means “love the land.”)

The controversy over the construction of a massive, ecologically destructive, 18-story building on stolen lands in a fragile “conservation district” zone–a district located on Mauna Kea, one of the most sacred mountains in the Pacific–is often presented as “Science” (white, western, mostly based on materialistic consumption) vs. “Culture” (native, oceanic, mostly based in spiritual traditions).

I am not anywhere near one of today’s marches. Instead, I will write. But in order to write about this particular aspect of the Mauna Kea struggle, I must acknowledge a mid-August phone conversation with Makana Cameron, musician and activist (hear his song, “See You on the Mauna,” featuring Lanakila). In that conversation, Makana spoke of the science community’s “weaponization of knowledge” and how the narrative of the TMT controversy was really about “Western Science dogma operating as Religion” vs. Native Science (which we understand to be informed by spiritual connection and a responsible understanding of how to get along with the natural world). I took a lot of notes during that convseration but unfortunately did not get verbatim quotes. E kala mai! (Sorry!) His eloquence exceeds my own and I hope I can do justice to the gist of the conversation while also adding further thoughts of my own.

I’ve been letting the conversation with Makana root and grow, not sure if I was the right person to address this topic, collaboratively or otherwise. Meanwhile, just the other day, members of the astronomy community who support construction of the 18-story Thirty Meter Telescope (TMT), staged a pro-TMT panel discussion at the Hawai’i “state” capitol in Honolulu. Here’s the first sentence from the Oct. 4th Hawai’i News Now article: “Thirty Meter Telescope supporters gathered at the state Capitol Friday arguing that culture and science can coexist on Mauna Kea.”

Not that “coexistence” thing again! Frankly, my stomache churned, reading this. Fuggit, those folks are shameless. It’s past time for that question, and its underlying assumptions, to be flipped.

**Let’s talk about what kind of culture and what kind of science would be most likely to productively and respectfully “co-exist” on the mountain.**

And let’s be clear about two things:

(1) That mode of inquiry enshrined by the general term “science” is not a pure, unbiased endeavor. It never has been. It often serves the power elite at the expense of others. And science which originates from a (mostly white) western , intrinsically colonial mindset and which is privileged over the rights and wishes of native peoples IS NOT CULTURE-FREE! The pro-TMT camp is notoriously ignorant and/or duplicitous about the impact of Western Science Culture, what it embodies and represents. Since this ignorance is whopping Moore Foundation grants (if not exactly bliss), the pro-TMT camp grants itself “the right” to do whatever the heck it wants on the mountain, regardless of the wishes, beliefs, and legal rights of native Hawaiians. In fact, their insistent “manifest astronomical destiny” to build TMT takes precedence over all other concerns, almost bordering on dogmatic religious fervor. “To the stars!” they cry, aspiring to imagined scientific heroics without realizing that they are in fact the gullible representatives of an evil empire.

(2) Kanaka Maoli (native Hawaiians) are not and have never been “science free.” As a brilliant people with exceptional resource management skills (e.g. the ahupua’a system), they developed sophisticated capacities for observation, inquiry, and practical applications in navigation, aquaculture, agriculture, botany, weather observation (just to name a few) and yes…even astronomy. I hesitate to name that last one because the pro-TMT camp has so often conflated its own star-gazing with that of the Hawaiians, as a justification for its own invasive and quite illegal claims on the mountain. This is a particularly noxious form of cultural appropriation.

As just one example of advanced observational abilities, I go to a book on my shelf, Hanau Ka Ua–Hawaiian Rain Names, by Collette Leimomi Akana with Kiele Gonzalez. There are hundreds of distinct names and descriptions of different rains, such as “Kiawe’ula… Rain that streams down gracefully with a faint streak of red, as of a rainbow” (p. 80) and the “Wa’ahila rain” which “brings life to the harbour of Kou” (p. 273). So the different rains are not just described, but in some cases their importance to ecosystems is also noted.

Or how about an example from literature, when the goddess Pele recites the names and describes all the winds of Kaua’i and Ni’ihau in a chant which takes up pages 13-25 of The Epic Tale of Hi’iakaikapoliopele, as told by Ho’oulumahiehie, translated by M. Puakea Nogelmeier?

Can you imagine San Francisco urbanites taking the time to closely watch the winds and rains that visit their city? Do they intimately observe the details, direction, and timing of the “Bus Interrupting Rain” or the “Branch Scattering Wind of Golden Gate Park?” Do we know their seasons, their times of arrival, how they may spur or inhibit the growth of plants or fisheries (not to mention their effect on mass transit)? The heart of science is observation. And practical use of such observations can bring plenty or hardship to a people. Kanaka Maoli (and other native peoples) were and are adept. They had to be.

I might also mention that what we might call “social sciences” are also key to survival. You can bet that native peoples have focused their finely tuned observational capacities on the people who colonize or occupy their lands, as a matter of survival. Without presuming to speak for the Mauna Kea protectors, I would venture to guess that many know the precise nature and character of their opponents far better than the opponents know themselves.

That said, let’s get back to the idea of a “culture” that could successfully and respectfully co-exist with the kind of science and common sense stewardship of natural resources that’s embedded in native Hawaiian traditions. What kind of culture does the TMT convey and represent?

Systemic racism and personal prejudice. Here is just one example, in a quote from a Hawai’i NPR story concerning an event which happened April, 2015:

“Professor Alexei Filippenko, of the University of California Berkeley, sent out a link to a petition in support of the TMT. It included a note from Professor Sandra Faber at UC Santa Cruz and it landed in the inboxes of all the astrophysics students and faculty.

Faber wrote in part of the email that “the Thirty-Meter Telescope is in trouble, attacked by a horde of native Hawaiians who are lying about the impact of the project on the mountain and who are threatening the safety of TMT personnel.”

I lived in the San Francisco East Bay at the time. As an ally, I attended the meeting at CAL Berkeley where astronomy students confronted faculty with their anger and concerns about this incident. That the meeting was “tense” is an understatement.

Here is an excellent commentary by Janet D. Stemwedel about the ethical challenges of the TMT and the (largely white) American scientific community as a whole.

Incidently, in July 2019, hundreds of astronomers and other scientists signed a petition supporting the protectors of Mauna Kea and opposing the construction of the TMT.

Predatory philanthropy. See Mauna Kea and the Moore Foundation’s Hypocrisy for a larger version of the funding charts below. The strategy of the Moore Foundation’s grants to TMT, University of Hawai’i, and the Nature Conservancy was and is designed to influence decision-making about Mauna Kea. All information taken from websites accessible to the public.

Corruption of public agencies and processes. See What Price Mauna Kea? for more details about the relationships between the Gordon and Betty Moore Foundation, the Nature Conservancy, University of Hawai’i, the Department of Land and Natural Resources (DLNR) and Bureau of Land and Natural Resources (BLNR) and the possible skewing of the approval process in favor of the TMT. All information taken from websites accessible to the public.

You might also want to look at an interesting paper trail included in an article by Dr. Leonard G. Horowitz and Sherri Kane: Gov. Ige TMT Bribery Scandal. Ige’s office denied the allegation. I don’t know if there is any follow-up investigation.

Entitlement and duplicity. Gosh. Where to start? From the beginning of the theft of the Hawaiian Kingdom to the present moment, representatives of the occupying power have felt entitled to “dole” out (pun intended) duplicity to the Kanaka Maoli as a matter of course. All telescope development on Mauna Kea since 1968 is the result of entitled land grabs and lies. Today, TMT public relations communications routinely spin falsehoods and half-truths.

Violence. In 2015, at least one Mauna Kea activist was nearly run over by a car heading up the access road toward the telescopes. Sacred structures have been vandalized for years. In July 2019, police arrested 38 peaceful protectors of the mountain, most of them elderly people. A community classroom at Pu’uhonua o Pu’uhuluhulu was recently destroyed by authorities, who also ripped through and desecrated a Hawaiian flag. The protectors gathered at Pu’u Huluhulu have been harrassed with parking tickets as well as threatened with potentially lethal force in future police actions. Here is a video of some of the Kia’i making a statement about police harrassment and misconduct.

Paul Neves, a longtime Mauna Kea activist who is a renowned kumu hula (hula teacher) and a member of the Royal Order of Kamehameha, reported a recent encounter with a gun-wielding man on a street near his home in Hilo. Kumu Neves has asked for his post to be shared widely so I have copied and pasted his post here.

Please share this with everyone…

On the morning of Saturday September 28th between 6:30 and 7:00 AM, beachside across the street from Seaside Restaurant in Keaukaha, my life was threatened while walking my dog. A gun was aimed methodically and purposefully right at me, within 8 feet of my face. At that very moment, I thought I would be shot and killed. I remember his face, the barrel of the gun and his dead eyes. I will never forget.

Those of you who know me, know that I have been outspoken on political, cultural and spiritual issues all my life, and especially in Hawai’i. You also know that I am not afraid to die for what I believe in and that I will not be threatened or intimidated. I will continue to follow the call of Ke Akua and that is my refuge, purpose and mission in life.

The shooter left after my yelling and screaming back at him. After a long five seconds his car fled the scene. The police were timely and I am following up with them. I have shared this terrible incident with my ohana and close friends. I also am seeking professional help to deal with it.

I share it with you because it is healing for me and to make you aware of a danger that does exists in our community. I am asking you to pray (PULE) for me and other innocent people who have been traumatized or threatened in their lives.

Never leave your home or loved ones without saying to them, “I Love You”. I have learned that valuable lesson! I got this my friends.
God bless you…See You On The Mauna… Kumu Paul Neves

Cultural assumptions about Hawai’i and Hawaiians. From the above mentioned “angry hordes” of Sandy Farber’s imagination to the frequent characterization of Kanaka Maoli as somehow less rational and more superstitious (given their devotion to their own culture and the sacredness of their mountain), negative and insulting assumptions (often racialized) inform TMT-related policies and actions of duplicity and entitlement. To discredit Mauna Kea’s protectors, Governor Ige and other authority figures have portrayed the sacred “place of refuge” at Pu’uhuluhulu as unsafe, unsanitary, violent, drug-ridden, criminal, etc. However, there is no evidence of this at and far more evidence of a well-run, loving, safe community established to prevent desecration of Mauna Kea. Pu’uhuluhulu is informed by the principal of Kapu Aloha–a nonviolent and spirit-filled commitment to stand in dignity and peace, as appropriate to the cause and the sacredness of the place.

Superstition. By assuming (1) the mantle of a privileged intellectual elite (which must never be challenged) and (2) the values of short-sighted, profit-driven rampant consumerism (capitalism), Western Science Culture has helped to create an almost superstitious mindset among the general public. This is a mindset that looks to the Great Gods of Science to provide tech fixes to our most dire, life destroying predicaments: those of climate catastrophe, ubiquitous pollution, and rapid species extinction, a domino effect of almost total Earth ecosystem collapse. No matter that most of these predicaments are the result of science in the service of industry–creating nuclear bombs, toxic petrochemicals, plastic microbeads that fill the bellies of ocean animals, ad infinitum. Why we should expect the same mindset that created these problems to also provide solutions is beyond me. It seems to be a superstition of the most tragic and pernicious kind.

Therefore, when I “compare and contrast” the features of the TMT’s Imperial Western Science culture–and its lack of ethics and penchant for all manner of poor behavior–I do not believe that the TMT’s culture is at all compatible with the rational science and spiritual stewardship demonstrated by the Mauna Kea Kia’i, who are protecting a precious cultural and natural resource in a world imperiled by the same kind of entitlement and reckless disregard of natural balance and human rights that are at the heart of the efforts to build the TMT.

I conclude that the TMT and its proponents should not have any say at all in what happens on Mauna Kea.

Finally, here is a cogent statement from one of the leaders in the fight to preserve Mauna Kea, Kealoha Pisciotta’s discussion of a Mauna Kea “management plan” produced by the Kanaka Maoli lahui (community) some time ago. This sixteen-minute video is well worth watching, especially if you’ve been confused by this issue.

Ku Kia’i Mauna!

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