I'm Xan or Adras (they/them), Treaty 7 territory (western Canada), background in archaeology/anthropology, sometime museum exhibit designer, MA history of science, urban wildlife educator & restoration ecologist, environmental health researcher doing community engagement & design work.
I mainly post art, nature, history, science, and religion; reblogs generally run on queue.
this is primarily a space dedicated to my household practice and personal experiences as an agnostic revivalist pagan, as well as my research into ancient cultus and syncretic deity worship. I may also talk about Abrahamic theology and demonolatry; I'm a lapsed Catholic and still retain some of my cultural and occult traditions, including veneration of the saints on behalf of my ancestors.
I've been a practising polytheist, diviner (tarot, bibliomancy, cleromancy), and bioregional spiritworker for over ten years. I'm primarily a syncretic Mediterranen polytheist working within the Greco-Egyptian, Greco-Bactrian, Canaanite, Phoenician, and Indo-Greek traditions of late classical antiquity. I'm really interested in chthonic worship and ancient mystery cults, particularly Orphism, Mithraism, and the Samothracian rites.
I am currently constructing a revealed mystery tradition dedicated to the Bronze Bull, an unidentified deity who shares features with many ancient storm gods across the eastern and southern Mediterranean. I believe he originates from a Chalcolothic-era Anatolian divinity, though he seems to deliberately appear in a confusing and multifaceted way. for me he is an apatropaic and chthonian figure similar to Ba'al Hadad, Zeus-Aidoneus, or Saturnus-Hammon. I am also exploring possible connections with the pre-Roman Endovelicus and Voltumna.
my daily practice is highly syncretic, largrly inspired by the religions of ancient Cyprus, Phoenicia, and Ugarit. I am a hierophoros of Nemesis-Tykhe-Fortuna, a nekromantis of Enodia-Nephthys-Libitina, and a devotee of Meretseger-Salus, Astarte-Aphrodite-Hathor, and Demeter-Renenutet. my household gods are Herakles-Melqart, Twtw, Wadjet-Leto, Aristaios-Nefertem, Hermes-Khonsu, Duamutef, and Sobek-Ares. most cherished of all are the triune of Resheph-Apollon, Montu-Ra, and Shezmu-Dionysos.
I heavily utilize trancework and meditation in my practice, and I also include elements of goΓͺteic magic such as the Greek Magical Papyri in ritual and prayer. I additionally have some experience in Heathenry/Rokkatru, primarily with Freyr, FenrisΓΊlfr, NΓΓ°hΓΆggr, and JΓΆrmundgandr, but this is a separate and mostly peripheral part of my practice.
I take research requests and am always happy to answer questions about any of the above!
common tags in no particular order:
Religious:
personal practice (orphism, hellenistic, divination, death work, bioregional, fenrir)
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I truly believe being able to name the world around you is integral to animism. learn the names of plants and flowers. learn how the rocks and soil you walk over daily form. sit with the streams and rivers, learn where they flow to and from. learn the names others have given, and give them your own as well. animism is interconnectedness, and one simple step is learning the names of your neighbors
What kind of relationship do the species in your local forest have with each other? What type of forest is it and what kind of plants like to grow there? Do the plants whose names you're learning like to grow in moist or dry spots? When do they bloom? Is your local forest in its natural state or has it been handled by humans? How can you tell?
My journey in forest mapping has brought up a lot of these questions. It's not just learning the names of plants, it's also learning about their growth environments and what makes them different. Some plants are indicators of a specific forest type. It's learning about the relationships between different species; some of them like to grow together. I have to look at the history of the forest and the structural features of it... etc.
It has been very cool to notice how my appreciation for different types of forests has changed. It's nice that I can tell the difference between a really really beautiful and "valuable" forest and less nicer ones. Species mapping has truly been amazing for my practice. It has opened up whole new layers of love for nature beyond just "oh wow what a pretty flower."
"that is a plant and it matters to me, i want to learn about it because plant business is my business" - genuinely a life changing quote from Simon Barnes. His books aren't spiritual or talk about animism really directly but they talk about making it so nature matters to you. And are fillrd with practical tips on how to start with botany or bird watching or really any hobby in which you're observing nature. which can seem overwhelming there's so much to see and experence in nature. His books make it seem manageable and give great jumping off points. I recommend rewild yourself and how to be a bad botanist!
settlers are always so enthusiastic about ''foraging'' and then you'll start talking to them about indigenous horticulture & sustainable harvesting practices and they quickly reveal that they're more interested in the aesthetic of being a Crunchy Woodland Creature than like reducing their reliance on exploitative industrial agriculture or rebuilding their local foodshed
This is not true and it is in fact neither very simple nor very plain to forage sustainably. This kind of flippant "it's such an easy hobby" attitude when it comes to harvesting is exactly *why* there are so many problems with once-abundant traditional foods being depleted. Every plant is different, has different needs, and can support a different intensity of gathering. Foraging isn't just some fun hobby, and shouldn't be treated like one. It is a method of intentionally working land to gather resources meant to sustain oneself, whether those resources be food, medicine, or something else. It requires conscious maintenance of the land you are working, and active monitoring of not just your own gathering, but the gathering of your entire community. It requires experiential, often generational knowledge. You cannot boil a resource-gathering operation down to a simple truism and expect others to be able to do it respectfully and sustainably.
Nature journaling and how it helps me develop upg : an example
My practice is very localized and I am extremely fortunate that the tales that I grew up with happened in places with similar nature to where I live and I count that as a blessing. This is the bais of this post [and of the entire screaming well honestly] and I don't claim that this is apply able to everyone but this is my method and I wanted to share it.
The plant l'll be talking about as a case study is hedge bedstraw or glad walstro in dutch.
When nature journaling l do a few steps that are always the same:
When l find the the plant / animal / fungus i log it on my phone l use a local version of inaturalist to do this most of the time but sometimes I'll write down the name if I didn't manage to take a picture.
I will draw it in a way that helps me remember it. What stands out to me what observations can I make about it myself. In order to do this i've gotten into more botanical terms for fun but you can do without honestly. The point of the drawing is to actively look at the plant and to be able to rechonize it next time I see it.
I look up the plant in botonist sites, the site I use is strictly for identification purposes and has detailed descriptions which I often find contain something I missed that I can tgen never unsee. I will then go back in and add it. Either by notes or by edditing the drawing this is where I also write down the edibility of a plant.
I will then look up the plant in an etemology data base and a story database. These databases are local to me and I will write down what I find about associations or stories they're mentioned in. I also do some general searches and read the Wikipedia for the plant. I also include family associations here.
Now for an example with the hedge bedstraw:
To me the most striking point is that the little white flowers have four points and four little stems at each corner it also has a stem in tge middle essentially the flower has 9 parts. Now tgat number is important to me so I note it down in my drawing. Then I look at the structure and where the leaves are placed. Each split in the stem has like a ring of leaves and there are no leaves in other places. These observations will help me rechonize it next time.
Now I start writing down wether it's edible or not. In this case it is and the roots are actually potentially a dye source. I don't forage for food a lot but these notes are always fun to make to me. I note that it's family of anotger plant. And then I note where it's name came from and that it was used as bedstraw the dutch name specifies this to cratle straw. I note the connection to child birth and sone sources on it being associated with protection of childeren.
Now this is where we get to the upg part. I associate child birth and protection of childeren with vrouw Holle. Therefore I note that this plant might make a good gift to her. The plant also has some snow associations and so I write that down too. Strengthening the connection a little bit.
Now with this plant my upg is mostly working on connections that had already been documented but in other cases the upg can be based on where a plant often grows, what it looks like, if it attracts certain animals and what those animals are connected too, did i find it together with a bunch of other plants? These are among the questions I ask myself that help me develop upg about the plants that live around me.
After forming an idea of the upg the relation building starts and now every time I'll see hedge bedstaw I'll be able to build on that upg and relationship by addressing it by it's name and thanking vrouw Holle that I am able to see it, by using bunches of it for protection and by asking it for protection.
These pescatarian birds are directly exposed to PFAS contamination due to the island's position near the St. Lawrence Seaway.
Over fifty years of data show a peak in PFAS (also known as "forever chemicals") content in seabird eggs in the 90s, followed by a decrease as regulations went into effect. The most recent findings show a 70% decrease of most common PFAS.
While continued vigilance a regulation is needed, this data indicates that regulations are working to reduce PFAS concentrations in marine ecosystems.
Yes!!!! I did a review of literature on PFASs in human drinking water about half a year ago, and there is a lot of really good progress! Please celebrate this, please don't let this solution be forgotten (at least so quickly) as the ozone layer or acid rain.
We are making genuine progress! Producers are dramatically altering how much they use PFAS and how much gets released in effluent, but also there's a lot better understanding of how to remove PFAS from the environment!
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if theres one thing that really pissed me off from my 3 years of architecture i took in high school it's learning about how we used to have all these little techniques to maximize or minimize heat or warmth and now we just merrily abandoned all those to have the same copypaste style buildings everywhere that are often INCREDIBLY unoptimized to the local weather and climate so we can just throw more money at our heating and cooling bills
where i live it is hot as balls approximately 80% of the year. i do not want a massive butt-ugly grey mcmansion with a huge echoey open-concept kitchen-livingroom-foyer-diningroom-staircase that has huge windows so i can have an hvac unit the size of a barge heaving and straining to keep it at a constant 72 the grees. i want a north indian traditional style home with small windows to force the airflow to cool, decorative grates to limit the amount of sunlight, and a COURTYARD with a POND *smashes unspecified large object*
this is exactly why I love talking about historical passive heating and cooling techniques
oh wow the glass-tower office buildings we constructed when we thought air conditioning and central heating would never have downsides...have downsides?
and we're still building them?
while the Victorian house museum where I work, with thick walls and small windows and big wooden shutters stays ~10 degrees above (winter) or below (summer) the outside temperature for days on end with no help at all?
uh. okay then
(also public transit. the history of public transit in the US is infuriating, because we had it! and then we destroyed it!)
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My grandpa was one of the last to work for La Forestal. They came to the Argentine Chaco to extract tannin from the quebracho tree. He tells me that every time a huge quebracho was cut down, it fell on the new little trees, not giving the forest time to grow back. A job from sun to sun, on lands stolen from the native peoples of the Chaco, who, along with criollos and immigrants, were also forced into gangs to cut down trees so hard that broke down axes, with trunks meters in diameter, to be pulverized in sweatshop factories and sent as tanin podwer to European industries. La Forestal did not pay you in pesos; you had a coin (my grandpa still has his, it says "Obrero NΒ° 14"), which you presented at the company store, and they gave you whatever (food, booze) they cared to give you, or what they said they had; after all, as my grandfather says, if you didn't know how to read or write, how would you know you were getting less than they said?
And if you went on strike? And if you formed a union? And if you wanted to resist, like the indigenous peoples did? Some boys with a blood-red cap, the Cardenales, criminals taken from prison, would come and kill you, in broad daylight if you were striking, in the middle of the forest if you were alone. Many books tell about hacheros yelling one last long sapucai before killing themselves, because they couldn't stand it anymore.
Who were the owners of this terrible company? English. In the La Forestal HQ in the north of Santa Fe, a beautiful mansion (I understand that it is now a ruin) while the workers lived in mud huts with roofs of palm leaves, every day, the Union Jack was hoisted over Argentine soil, and of course, at five o'clock it was tea time, while all the tannin, loaded on barges and on railways worked by Argentines but owned by the British, went to Europe, and the wealth, of course, to London.
My grandfather lived through the last of this. PerΓ³n already came by that time, with worker's rights, unions, rural schools and clinics, the nationalization of railways... Nevertheless, he still had to hunt to eat and work from a young age at the machines of the company, as the company was leaving the country and couldn't even bother to pay a pittance to its workers. It eventually closed most of its operations and came into Argentine hands. But don't think it was because the English had a change of heart. They just found a better source of tannin, the acacias in their African colonies. God knows what crimes they committed there, if this is what they did in the territory of a 'sovereign' country.
And this is the side of the story I know. I cannot yet speak for all the territories the British owned in the Patagonia, some of which are still owned by English millionaries today. Don't come to tell me that the poor innocent English had nothing to do with the genocide that was done to the indigenous peoples in this country.
It actually kind of pisses me off how mainstream consumerist predominantly-white culture ate the vague concept of ~witchy~ spirituality the more I think about it but we don't have to do this right now
Like the most crazymaking thing is I'm a ~spiritual~ person myself but watching people who would have called me delusional and/or possessed by the devil when we were kids get into all the crystals and the tarot cards and whatever feels ........ odd. Lol. Lmao. Not even in a hipstery "I did it before it was cool" way this is about racism. It's racism. It's appropriation and commodification in the most classical sense. It's weird that it's only acceptable for me to practice these things now that it's cool to white people. Can anyone fucking hear me
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There's a recurring online tendency to aestheticize consensus itself. The imagined future village is full of emotionally compatible people who enjoy communal gardening, conflict resolution circles, acoustic folk music, mutual aid potlucks, and repairing bicycles together at sunset. Which is nice for the people who genuinely enjoy that lifestyle. But plenty of humans are solitary, prickly, obsessive, urban, nocturnal, sensory-seeking, technologically attached, contrarian, novelty-seeking, private, or just plain difficult. Those people do not evaporate after the revolution. They do not get Left Behind while you are Raptured into the Utopia. They become your neighbors.