FOR THE LAST TIME
Theres no âhalf jotunâ itâs more like an out group. Youâre either one of the cool kids (Aesir) one of the lesser cool but still pretty cool kids (Vanir) or one of the non-cool kids (jotunar)

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FOR THE LAST TIME
Theres no âhalf jotunâ itâs more like an out group. Youâre either one of the cool kids (Aesir) one of the lesser cool but still pretty cool kids (Vanir) or one of the non-cool kids (jotunar)

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Njordr illustration đŠȘđ
As it is almost entirely due to Jacob Grimm how we have previously (and still among many) seen nordic religious systems as one unified belief and pantheon, this is a good reminder:
...religious ideas and beliefs in these geographical areas have always varied by time, place, fashion, cultural and social environment, and the general demands of society. Snorri Sturluson's' suggestion that Ăðinn was the accepted leader of the Nordic pantheon is seriously challenged not only by place name evidence in Norway, Sweden, and Iceland but also by the fact that Freyr is called Freyr ('Lord'), that ĂĂłrr has pride of place amongst the gods in both Uppsala and MĂŠre, and that Ăðinn is not mentioned in the twelfth-century LandnĂĄmabĂłk, the early Icelandic Book of Settlements which provides genealogical information and legends about the first settlers. The notion that there was a single, unified belief that the world had been created from the giant Ymir (given in VafĂŸrĂșðnismĂĄl, stanza 21" and Gylfaginning, chs VII-VIII") seems contradicted by the statement in VöluspĂĄ, stanza 4 that the earth rose from the sea (an idea deftly avoided by Snorri). As John McKinnell has effectively demonstrated in his book Both One and Many, the extant mythological texts in the Poetic Edda and Prose Edda suggest that there were clearly several different images of Loki over time, and also a variety of accounts of ĂĂłrr's fishing trip (some of which ended with ĂĂłrr killing the Middle-Earth sea serpent long before Ragnarök)." The range of conflicting myths that must have been in existence within the remarkable multicultural gathering of people that settled in Iceland in the late ninth century is particularly evident in the difficulty that Snorri Sturluson has in trying to construct a single image of the Nordic cosmological world in the Prose Edda; and also in the words of the Icelandic editor of the Sigurðr poems found in the main Codex Regius manuscript of the Poetic Edda, as he attempts to piece together the differing accounts of how Sigurðr FĂĄfnisbani died (in the prose FrĂĄ dauða Sigurðar). Written history demands facts and, ideally, uniformity, whereas oral culture has always tended to be quite âsatisfied with differing degrees of variation within spoken or sung texts'." The same can be said for folkloristics. â"How Elvish Were The Ălfar?" Terry Gunnell (2007)
My main altar to Freyja. It has taken many shapes and forms in the past 5 years and this is probably my favourite so far đ
Another installment of my translation of the Lokasenna into memes, inspired by a convo with @poeticnorth XD.

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I want to use this great anti-bullying post to talk about Oromis and Eragon/Vanir for a moment.
The idea in this post that bullying is about using power over vulnerable people, rather than just âwanting attention,â is really useful for understanding how Oromis fails Eragon when it comes to Vanir.
Oromisâs approach doesnât work because he deliberately ignores what the problem actually is. He treats Vanirâs behavior like itâs a neutral or even helpful challenge meant to build Eragonâs self-control, instead of recognizing that Vanir is deliberately picking on Eragon because of who he is and what position heâs in. By doing this, Oromis falls into the same trap as a lot of bad anti-bullying advice: he stops holding the bully responsible and instead puts all the pressure on the victim to just âhandle it.â
To be clear, Vanir isnât just being rude or clashing with Eragon by accident. He is very intentionally targeting Eragon, and he does it by taking advantage of multiple weaknesses that Oromis refuses to acknowledge.
Vanir knows he has social power as an immortal elf in a culture that already looks down on humans. He constantly talks down to Eragon as a âweak humanâ and a âcrippleâ with "thin" blood, not just to be mean, but to reinforce the idea that Eragon doesnât belong and doesnât deserve the Rider title. This is Vanir leaning on existing elven prejudice and using it as a weapon.
Vanir also deliberately pushes Eragon past his physical limits, fully aware that his back injury causes intense pain, sickness, and can trigger debilitating seizures that leave him unconscious. This isnât fair training or tough love; itâs using Eragonâs disability against him to embarrass and break him. Vanir is trying to prove Eragon is unworthy by forcing his body to fail.
This is exactly how bullying works in real life: bullies pick targets whose differences are already seen as acceptable to mock or exploit (race, disability, weakness) because they know adults and institutions are unlikely to step in.
Oromisâs response to the situation lines up almost perfectly with the kind of anti-bullying logic that never actually helps.
Oromis reframes Vanirâs cruelty as a lesson Eragon needs in discipline and mental calm. When Eragon is in extreme pain, Oromis downplays it, telling him he has to accept it and reminding him it wonât kill him. This treats suffering as something Eragon is supposed to grow from, instead of a sign that something is wrong with how heâs being treated.
Oromis also constantly scolds Eragon for getting angry or upset, saying that reacting only proves the elves who dislike him right. Thatâs classic victim-blaming. Eragonâs emotional response becomes the âproblem,â while Vanirâs behavior is treated as unavoidable or justified.
Most importantly, Oromis never actually challenges the system Vanir is taking advantage of. He acts like elven superiority, Eragonâs youth, and his injury are just facts of life instead of reasons Eragon is being targeted. The only solution he offers is internal: Eragon has to be calm enough to rise above it all, even though the system itself never changes.
In the end, Oromisâs teaching demands that Eragon prove himself by enduring cruelty without complaining, instead of actually creating a fair and supportive environment for him to learn in. This is the same flawed thinking behind a lot of ineffective anti-bullying advice: it assumes bullying happens because victims react, not because bullies are protected by power and social structures.
Under this mindset, âmasteryâ for Eragon means learning how to survive cruelty quietly. And Oromis treats that as wisdom, which irritates me to no end. He may have been a capable warrior in his time, but he was not a great teacher for a young, disabled, human student, and Eragon deserved better.
Aesir spearing Gullveig. They burned her 3 times and she was reborn everytime. Did you know this goddess is theorized to be Freyja???
Dude...
and then came the summer solstice