Dual faith folk witches
Polish Folk Witch (on instagram and Patreon) has an excellent article on dual faith practice and syncretism among folk witches: Dual Faith: the elephant in the room of the witchcraft community.
The topic of dual faith keeps returning on a regular basis in the broader witchcraft community online, especially on the intersection of folk magic, paganism and christian occultism.
Folk witches often…
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India’s tribes demand recognition of their faith Mar. 27, 2024
India is home to around 100 million tribal people. Known by the umbrella term Adivasis, most of them reside in a handful of states in central and eastern India. They are nature worshippers and their faith is called Sarnaism. But it isn't recognized as one of India's major religions. Reporter Sushmita Pathak says Sarnaism supporters say that's unfair as they outnumber other faiths.
LISTEN 06:20 https://theworld.org/media/2024-03-27/india-s-tribes-demand-recognition-their-faith
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The funniest thought crossed my mind just now, to get participants on board from the most categorically obscure (lowest level of popular understanding) branches of international worshippers of Jesus Christ, and get twenty-year-olds from Tumblr to explain and defend the phrase 'culturally Christian' to the group.
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The first thing the intellect does with an object is to class it along with something else. But any object that is infinitely important to us and awakens our devotion feels to us also as if it must be sui generis and unique. Probably a crab would be filled with a sense of personal outrage if it could hear us class it without ado or apology as a crustacean, and thus dispose of it. “I am no such thing, it would say; I am MYSELF, MYSELF alone."
William James, The Varieties of Religious Experience: A Study in Human Nature
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Anarchic Yule
Yule is a distinct festival, often overshadowed by its younger sibling, Christmas. If you’re a Pagan or have Pagan leanings, the chances are that everything you love about Christmas is actually because it’s a Yule thing. If you love the tree, the holly, the greenery being brought into the house, the feasting, and the reciprocity of thoughtful gift giving (as opposed to obligatory gift giving…
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Being religious and queer in the west is feeling more comfortable in religious spaces than you do in queer spaces, due to the culture of extremely hostile antitheism in the queer community, forcing you to abandon a major part of who you are to be welcome, meanwhile there is a growing culture of open and joyful acceptance of queerness within increasingly diverse religious spaces, allowing you to be your authentic self
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Not gonna get into danganronpa another spoilers because this whole scene is something else that I’m still processing but I absolutely love this line. Like to bring up milgram I think this is an idea which can reflect on lots of the characters as well. The idea of basing your entire existence off of a certain thing/person/ideology and then for something to happen that completely destroys that. Your entire person has been stripped away and just what’s left? You can’t comprehend your own existence or meaning without that specific attachment and you start to question all of your actions based off that…
I can only really think of John, Kotoko, and Es here (and possibly Amane and Mikoto to an extent). And John bases his life off of Mikoto, Kotoko upholding justice, and Es being the warden.
John’s idea of his whole existence and reason for being is Mikoto. It’s the only reason he believes he exists and if he were to fulfill his role he’d “disappear” as he would be completely worthless without him. John tries to repress and ignore his humanity and reduce himself as a tool to protect Mikoto and that’s all he can see himself as. But now Mikoto’s starting to not deny his existence and feels pure hatred for everything about him. And what will happen to John, when the person he’s dedicated his entire life to and desperately wants praise from, denies his existence? What will he be but some worthless existence that is only a burden, to him.
Kotoko. An ideology of upholding justice and punishing evil that has completely overtaken her. She has pushed herself into a role of a “fang” for justice, protecting the weak and persecuting evil. But even so matter how much she tries, she knows her goals are unreachable. She denies relationships and attachments to other people based on this ideology. Kotoko admits that she does feel attachment to the prisoners, but has to deny them in order to fulfill the role as a tool. And believes that pain and violence is necessary to achieving a greater good. Trying to deny any regret because wouldn’t it be easier to believe you’re entirely in the right? She latched onto Es, believing them to be similar as the warden who carries out judgement on wether the prisoners are forgivable or not. But now, Es has denied her whole ideology, her whole existence due to the pain she’s caused. Kotoko wants to believe that what she did was right and that Es, another enforcer of justice would accept her, because that’s how it is.
And Es… they’re the warden of the prison. There’s nothing more to them than that they believe. Es has no memories of their identity or past before Milgram and immediately latched onto the identity given to them, of being the guard. Es took this role as their entire identity, an extension of the milgram system in order to interrogate and judge prisoners. I think Muu put this best.
“Warden-san, we call you "warden" because that's what you are, right? And I was assigned the role of prisoner, but that doesn't mean I'm now nothing but a prisoner at heart, too. After all, I'm still me.”
Es has an unstable sense of identity, to the point they latched on to the first thing they were given in order to give themselves a purpose and a meaning for existence. And Kotoko calling them “imperfect caused them to question their identity. But as the story progresses Es will probably begin to learn about the audiences control and the truth behind what they assumed to be their verdicts. That their will never was 100% their own. Who knows what Es’ past was, but eventually they’ll likely have to tackle it and their whole identity, the warden, the arms of milgram, is gone.
gonna think about Mikoto and Amane here as well. Mikoto, although may not seem to be as first, focuses his entire identity around other people. He’s the friendly sociable guy who’s easy to chat with. But that’s all he believes he should be, I guess. As perhaps this mindset is upheld by an inherent fear of other people rejecting him, so he focuses all his attention and identity on being a social person. He’s never truly friends with people, as perhaps that would be “too close” and open up the possibility for danger. He doesn’t completely deny his identity like the others, but he molds and shapes it in a way that is acceptable to others. He likes what everyone else likes and does what everyone else does so the fear of being rejected for being different won’t hurt him. But now he’s stopped denying John’s existence and his DID, believing himself to be crazy, and to be completely rejected from other people, his entire sense of identity to an extent. And especially with John scaring other people off with the mindset that will help Mikoto, he has now been completely distanced from everyone else and now has to come to terms with himself, but not the ideal persona he put on to be acceptable to other people.
Amane is a more different case as she in a way has rejected that idea, but not completely. Growing up in a cult it’s very likely that she was always conditioned that she was just a servant for god. That all the good things she did were actually god blessing her and all the bad things a fault of her humanity, herself as a person. She is in a unstable relationship with the whole submitting her personhood to her religion, as she sacrificed her ideologies in order to help a cat. But at the core, that wasn’t about herself and her identity, rather a focus on the cat’s life. Amane’s murder was her will. Rejecting everything and fighting for her life in direct opposition to what she has been taught her entire life and how her identity should be, a rejection of that and a glance into “herself”. But once again, this murder wasn’t entirely self motivated. She’s still broken enough that she can’t fully grasp herself as a person besides god and religion. And a large cause of her murder was out of the death of the cat, rather than simply protecting herself. Amane still slips back into the belief that her personhood is entirely dedicated to god. As she tried to convince herself and Es that the only reason she killed is because they deserved religious punishment and she is in the right for carrying out god’s will, once again denying her personal reason for doing so. Reducing herself to “we” on behalf of her religion, that this isn’t herself anymore. Amane is in a limbo between rejecting her personhood for god, but at the same time rejecting the suffering she’s been through in order to save “herself”. Amane’s case is so interesting, as there’s no clear answer of what she believes in here, and it is truly fascinating.
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Tell me about your onions.
here's an onion. i'm so funny.
ahem.
ok real talk though i've been doing a couple brief dives into the reincarnation aspect of buddhism/hinduism, which haven't been super applicable to COTL so far. which is a shame, bc it has such an interesting take on rebirth and resurrection within the nature of religion.
in COTL, death is seen as semi-permanent and a boon. lamb uses it to their advantage via the nature of game protagonists being able to restart from a save point when they died. the ritual of resurrection is groundbreaking for followers, and i headcanon that the ritual of rebirth is the main reason why TOWW got imprisoned. it is very much a loaded gun in the COTL world.
but buddhism treats rebirth as not only a nature of living, but something that needs to be escaped from. literally something that one must fight to be unshackled from, to break past samsara and reach ascension via nirvana. it's such an interesting viewpoint to consider and explore, especially bc my interpretation of lamb has them never being willing to become this resurrecting figure in the first place. as much as the red crown has been a boon for them, it's also acted as a bind. they will always have both their mortal and godly vices.
in both hinduism and buddhism there are multiple schools of thought that tackle the continuuity of resurrection, aka "what is carried over when one is reborn?"
now suppose narinder did not carry everything he had as TOWW to his mortal form. what is lost, and what is gained?
if i were to adapt samsara into my cotl fics i'd focus less on actual death and more on metaphorical ones. which, ok bear with me here, is a huge part of my personal philosophy.
humans are not static; we grow and develop, and in doing so we shed prior versions of ourselves like metamorphosis. a sort of ego death lite, if you will. when faced with a traumatic event, the person you once were is not the same as the person you are now. that is the kind of metaphorical death i'm talking about; the death of a former self.
but what exactly marks the new self and the old self? nothing, theoretically. we can make the boundary as low or as high as we want.
consider the ship of theseus: if a huge portion of my body is replaced every 7 years, can i definitely say i am who i was 7 years ago? what part of identity and self stays constant, when my personality's changed drastically? am i a stranger with the memories of someone else?
now narrow the boundary. if the self is physically static, then every time a cell dies, the self dies.
using that technical definition, technically i die and am reborn every single second. a metaphorical death and a metaphorical rebirth, and what gets carried over?
something something life and death are two sides of the coin of change.
that's why i kinda keep emphasizing lamb's impostor syndrome crisis about themselves dying in both soul and body during the execution. that's why i divide narinder's life into such stark epochs (mortal, bishop, imprisoned, mortal again). that's why i love treating their afterlife not as a continuity of their character development, but a second chance. ship of theseus, broken down and rebuilt anew.
it's not nirvana. but it's making the best out of your own personal samsara.
and just. there's something so poetic about narinder and lamb reincarnating as gods of death, because the only way to die repeatedly is to live again after each one. a taste of permanence in the impermanent, without ever reaching that finality that they embody as gods. they represent the very thing they are and aren't. it's a paradox that makes perfect sense the moment you remove the black-and-white boundary of life/death that dictates they must be opposites.
and this is what i love exploring. breaking down the barriers of identity and death in the metaphysical sense, in two characters who are defined by so much loss in their lives. (metaphorical) death, treated as redemption, treated as healing.
lamb, offering a hand up to a newly reborn narinder. i died, i got up, and i live.
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