Gift Wrap

With the plethora of gift-giving holidays celebrated around this time of year I thought it might be fun to show you how we handle it in our house. 

I was always conservative with my bags and reusing paper but I knew I could do better. So, a few years ago I started buying recycled, compostable paper and mindfully decorating it myself (nontoxic inks, homemade food-based paints, etc.). Once the holidays are over you can use it to line the compost or use the bags for compost. You can also sometimes reuse (eg: if you wrapped a box really nicely and it comes apart) and finally, if all else fails at least it can be recycled/upcycled. Remember, Reduce, Reused & Recycle IN THAT ORDER!

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 This year we did our regular papermaking. My son adores decorating paper for friend and family gifts. But we also tried the Japanese method of Furoshiki where you carefully wrap your gifts in fabric with beautiful ties and sometimes decorate with an ornament or sprig of foliage. I am fully awful at but it was fun!

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 Thinking I’d really nailed it this year with small, mindful and local gifting I was content looking under our family tree. This was until my wonderful friend, who never ceases to inspire me, brought over Yule gifts that were wrapped in hand sewn reusable fabric bags! MIND BLOWN! 

Instantly inspired I had to start researching for next year and here is what is some of what I found!

 

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THINK OF HOW SMALL ALL OF THIS WILL TUCK AWAY!!!! AND HOW EASY THEY ARE TO PRESS AND USE AGAIN! AND HOW CUTE THE TINY SACKS WILL LOOK UNDER THE TREE OR AROUND THE LOG!!!

I hope you found this as inspiring as I did, its all SO much fun and it really puts a personal twist on any holiday gift.

Blessed be

  • Karen

The big debate, Fake vs Real Yule Tree

The same question comes up year after year when it comes to the Holidays and everyone’s desire to have a tree in their home. We are just like everyone else and want to smell that beautiful beautiful scent in our home and boy oh boy are we excited to sweep up those needles (kidding!) but at the end of the day, everyone including our self asks, what is better for the world around us? A real tree we cut ourselves or buy from a local lot? Or a fake piece of plastic garbage you buy at Canadian tire? I may be biased.

In the end though, year after year the answer is always going to be a real tree. The environmental impact of a fake tree will always be negative until they create fake trees out of more sustainable resources. Even if you get a few years out of the tree the impact it has will still be a negative one.

Cutting down trees is always bad for the environment. (False.)

Christmas trees unlike other trees are grown as a crop by farmers. Their sole purpose is to become that gorgeous tree in your living room. They of course have all sorts of other benefits while being grown but their end goal is still to be cut down and used as a Christmas tree. A 5 to 6-foot tree takes about a decade to grow and when cut down is normally replaced by a newly planted tree, hence that is their entire business. Christmas trees are also normally grown in areas such as rolling hills that is unsuitable for other crops.

Of course, not everyone can put up a real tree and that’s ok. If you have the ability to use a real tree then you should do it as it helps offset the individuals who cannot. Every little bit helps.

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Grove Cornucopia Painting Tutorial

So the grove has had a brown paper cornucopia kicking around for the past few fall equinoxes. The kind you can buy at craft shops sometimes. This year I took it upon myself to paint it to fancy it up a bit. I had a few bottles of acrylic paints, the kind you can find in dollar stores or craft stores. I think I got them at Michael's and Dollarama. I started by using a base coat of grass green all over the outside. Added a highlight of orange spice on the tops of the ridges. Blended between the two with olive green and highlighted with spun gold trailed over the olive to just add a glimmer of metallic to contrast the matte finish of the other colours. Turned out pretty snazzy. Now it's all ready for the next harvest season.

Period Poverty and Druids

Well, period poverty really has nothing to do with being a Druid but being a Druid for us is very much about caring about the community we live in. With Covid-19 going as strong as ever community out reach has been more and more difficult. So for the month of Sept we took it a little easier with the going out and doing things but we feel we still need to contribute to the community that surrounds us.

Taking inspiration from our member Karina who is now in BC who organized purchasing Period products to send to the northern territories where those products can be astronomical prices we decided to pool some funds together and purchase period products to donate to a local shelter here in Halifax. After doing some research and reaching out to a few local companies we were able to acquire a fair bit.

We are the Druids, we speak for the Bees!!

As we all know, pollinator populations have been declining over the past decade and we at the Grove of Nova Scotia Druids, while still maintaining our Covid-19 Social Distancing wanted to do something about it. So, we set out to make our yards a little more pollinator-friendly.

For most of us, this was as simple as parting in No Mow May but for many members of the group, this meant an increased online presence for pollinator posts and upping our yard game with bee houses and planting more flowers. 

We even have a member who created a special section in their greenhouse to promote others to take part as well!

Here are some of the pictures from the yards of our caring members

Albro Lake Park Clean up

This past weekend we were lucky enough to get out for some bubbled and socially distanced park clean up. We headed over to the Albro Lake Park area and had a blast.

Thanks to everyone who made it out, we've missed doing these.

The Breaking of the Stick

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Over the years I had seen a new tradition sort of creep up through the druid communities online and it piqued my interest. I had asked a fellow Canadian Druid Chelly Couvrette where this tradition came from and she directed me to a blog by Earrach of Pitsburg, The book of Sassafras.

Over the years, you may have seen me posting pictures like this on my blog or Facebook and, although some of you already may know the significance of this custom, some of you may not. "Custom?"... Yes, "The Breaking of the Stick" - - "but why do that? - Is it an ancient practice?"

My old article "The Power of the Impending Moment" sums up most of the idea here and introduces you to the tradition of the breaking of the stick at the sacred moment of the unique Earth/Sun relationship we pass through on every solstice and equinox. My idea of its core principle, the Sanctity/Veneration Feedback Loop, shows up in that article as well and in detail more recently in a post on this blog in November 2016.

"Ancient?" Although I first started this tradition in my own personal practice in the 1980's and incorporated it into my Grove Work in the 90's, I am not aware of a historical precedent for this ritualized action. This I'll assume is most possibly due to the fact that it was only recently that we have pocket timepieces that could with certainty mark a moment within the seconds of the minute of one's special moment de jour. I used to use the shortwave radio time signals from WWV at the Bureau of Standards in Ft.Collins CO - but nowadays, the times shown on anyone's cell-phone are reliably accurate to deep-down within the fractions of one single second. Yes, being within The Seconds of The Minute of the sacred event itself... that's what makes it especially powerful for me and the others who have adopted it or practices similar to it.

Yes, there it is, the imprint of the Sacred Moment, preserved in the broken ends of the stick, and clothed with all the import of that moment. 

Its utility in your Rites of the Wheel?  As is often the case, if your public rite is not held on the true day of the solstice or equinox, bringing the Broken Stick (wrapped/enshrined) to the rite and announcing its principle and importance before revealing it at the right moment, and then in the reception of the blessings, dipping the broken ends together into the Grail of the rite and using the wet ends to individually bless the Folk, that type of operation can potently bring Sacred Time and its spiritual inferences right down to a very personal level in our rites.

So, as it is that I've been doing this four times a year since the 1980's, yes,  I've accumulated A Lot of Broken Sticks.  In all that time I never have gotten around to doing the one cool thing I'd always mused on doing: binding the sets of sticks together on a wooden wheel or grapevine wreath to represent at least one whole solar cycle of The Wheel. Inevitably the new ones shove the older ones out of centrality on my shrine/altars - and, even with my fitful attempts to tag them, I've been consistently inconsistent to the point where I've not yet tagged and stored even one set of four to make a wheel. Yet I do treat the old ones with reverence and I have long had a special repository for them though: my Kiste ("Sacred Basket") of the Mysteries. Below you see me offering them from it into the Brushwood Nemeton Fire during my ordination to the ADF Druid Priesthood in May of 2002...

"Now all the knowledge of the heavens 

pertinent to agriculture, standeth principally 

upon three sorts of observations, to wit, 

the rising of the fixed stars; 

the setting of the same: 

and the four cardinal points, to wit, of

the two tropics or sunsteads*, 

and the double aequinox, 

which divide the whole year into 

foure quarters and notable seasons..."


 Pliny the Elder (bk.  xviii, chapter 25)
* Sunsteads: the December and June solstices

Folklore of Nova Scotia, Chapter IX. Fairy Lore

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Gomme’s theory of fairies is that they are the traditional representatives of an ancient pygmy race. J. F. Campbell, in his introduction to Popular Tales of the West Highlands, bears out this theory by his discoveries. By living among the Lapps, he found out that their manners and customs are similar to those ascribed to the fairies. For example, he knows one dwelling in the north of Europe which would answer the description of a fairy mound. It is round, about twelve feet in diameter, and sunk three feet in the sand. The roof is made of sticks and covered with turf. At a short distance, it looks exactly like a conical green mound about four feet high. He saw a somewhat similar dwelling uncovered in the sandhills near the sea in South Uist, Scotland. A Lapp, even when wearing a high peaked cap, could easily fit under his arm. They move around very rapidly, aided by long birch poles. They are fond of hoarding treasure. In fact, they are such people as the mist of antiquity might encircle with all the magic attributed to fairies.

The early settlers of Nova Scotia brought with them from the old lands a belief in the existence of fairies. The whole district which the town of Inverness now covers was formerly called the Shean (from the Gaelic Sithean, meaning the house of the fairies). In this district there was a small hill, shaped something like a large haystack, where the old people used to see the “little people” in thousands. People, in general, would not walk about in that place at night; but when they did sov as soon as they approached the hill the little visitors vanished. A man who owned a farm at that place was so much troubled by noises of no natural description that he sold his place in order to get rid of them.

An old pedlar used to go around the country with his wagon-load of goods drawn by a rather miserable-looking grey horse. One night he put up at Mr. MacNeil's house, near Castle Bay, and his horse was comfortably housed in the nearby stable. In the morning when Mr. MacNeil, who was up betimes, went to the stable, he was surprised to find the *stranger’s horse decorated with braided tail and mane. He expressed his surprise to the pedlar, who told him that this was a nightly occurrence, and he ascribed it to the fairies. No matter in what part of the country lie was, or what precautions were taken to prevent intruders from entering the stables, the same thing took place. When they gave the horse water into which a silver coin was placed, the plaits unraveled of themselves.

Mr. Murphy told me of another prank played by the fairies on the farm adjoining his grandfather’s lot at Low Point. A man from the old country went out reaping one day in a field of this farm, when, lo and behold! he perceived that all the stooks previously made had been turned upside down. “I didn’t think we had any of the ‘little people’ in this part of the world.” he declared in his astonishment.

The Acadians are quite familiar with these little creatures under the name of “lutin.” In olden times they used to hear, about sunset, a noise in the air like the flapping of the wings of a flock of large birds. This was followed by the sound of the rolling of wheels, the laughter and singing of men and women, the ringing of bells and the barking of dogs. On one occasion the words were heard as follows:

Men’s voices:..................Caribi, caribi,
Women’s voices: ..............Caribi, caribo,
Men’s voices:..................Houpe li! Houpe la!
Women’s voices:..............Caribi, caribo.
All together:..................Ah! ah! ah! tra, la, la.
Oh! oh! oh! dri do do

At night the “lutin” would come and make braids in the horses’ manes and drive or ride those horses that were best and swiftest. The horses so treated did not suffer any ill effects of the rough usage to which they were subjected. (Mr. Henri Le Blanc, an Acadian, gave me this information. I have consulted several other Acadians in different sections of the country, and found them all of the same opinion with regard to the mischievous “lutin”).

In general, however, the fairy tales that are current in Nova Scotia are importations from the Celtic lands that have been handed down by oral tradition. A good specimen of these tales was obtained for me by a kind friend from Mr. Neil MacLellan, of Broad Cove. He told it to her in Gaelic, and she translated it. It is called “Donald MacNorman and the Fairy Child.”

Many generations ago there lived in one of the glens of Scotland a kind old man of the name of Donald MacNorman, and his wife, Red Janet. Their home was in the upper part of the glen near a big rock. The glen was surrounded by high mountains. There was nothing to break the silence of their solitude except the murmur of a river as it flowed gently past their door, and the song of the birds as they sang sweetly in the grove above their house.

Many a time Donald would stand listening to the moaning of the wind on the craggy mountain tops — those mountains that had been buffeted by many a fierce gale for hundreds of years.

No stranger from land or sea but was welcome at Norman’s house. His home and table were at the disposal of the traveler. This was a satisfaction to him, for he felt that he was rendering service to others.

As is the case with every other mortal, Donald’s happiness was not complete. He had no heir who would hand down his name to future generations. But Donald had great faith in the fairies, and firmly believed the strange stories he had heard about them from his ancestors. No doubt his surroundings had something to do with confirming this faith. He felt that they might do for him what they had done for others, and his confidence in them was not in vain., for the fairies gave him to understand that the long-desired heir would one day in the near future come to gladden his home. At this news his happiness knew no bounds. No robin on the branch, nor nightingale in the glade, sang sweeter than he.

One fine evening, on arriving home from his boats, he was met by the nurse, who placed a beautiful child in his arms. There was great rejoicing. The whole neighborhood assembled, and for days the glass went the rounds to do honour to the little stranger.

Everything went well for a time. There was not a cloud on Donald’s horizon that little Norman did not dispel. But, alas! the day was near at hand when Donald’s brightest dreams and sweetest hopes were to be shattered. One dry, cold day in spring, when Donald and Janet were working in the fields, they left a little girl to take care of the child. After putting him to sleep in the cradle, the girl went out to play. When she came back what was her surprise to find instead of the healthy child she had left in the cradle, a thin, miserable little infant.

Immediately the little girl ran to tell the parents. The news soon spread abroad, and great sympathy was felt for the grief-stricken father and mother. The search was made high and low for little Norman, but without success. Finally, in despair, Donald thought he would have a look at the stranger who replaced his beloved child. Standing over the cradle, he raised his hands in horror, saying: “May God be between us and you. I know this creature does not belong to this world.” Janet said that she would not close an eye while the creature was under the roof. “If that is the case,” said Donald, ‘‘you will be without sleep for many a day, for it does not seeni to be in a hurry to leave.” Then they began to wonder what they would do about the child. The only way they could solve the difficulty was to keep it and treat it kindly. The child seemed to respond to their treatment, for it seemed to be enjoying life.

At last Donald and his friends came to the conclusion that it was the fairy queen who had taken little Norman away and had put this child in his place. So Donald was advised to place the child on the big rock above the house, and leave it there all night. If the fairy queen should hear it cry, she would come for it and leave Norman in its place. So this was done. Donald hoped that if the fairy queen failed to come for it, the eagles might carry it off. Early next morning he went to the rock, but found that neither fairy queen nor eagle had come for the fairy child. The only thing to do was to bring it back home.

After this it became more intolerable than ever. It kept up a continual howl night and day; and like the lean kine of Egypt, the more it ate the thinner it got.

Then, a lame tailor came to Donald’s house to make him a suit of clothes. It was harvest time, and all were busy. After breakfast Janet went to the fields with her husband, and left the fairy child in the tailor’s charge.

They had not gone a long time when the child raised itself on its elbow in the cradle and looked cautiously around. When it saw that they were alone in the house, it turned to the tailor and told him not to be afraid, for, if he promised not to tell anybody, it would play for him the sweetest tune he had ever heard. Then it pulled a chanter from behind it, and began to play. The tailor was so entranced that he could not sew another stitch. He stuck the needle in the coat he was making, crossed his legs, and listened. But he was not long in this position when he saw twenty maidens dressed in green cloaks come in. Then music and dancing began in earnest. The tailor with his eyes almost jumping out of his head, sat watching them. At last he jumped up, threw the coat away, and joined in the dance. During the dancing he made an attempt to swing one of the maidens, but, to his astonishment, he found that she was only a shadow. Once when turning around, one of the maidens struck him such a blow that he saw stars. Raising his hand to ward off the blow, he found himself seated in his chair with his coat on his knees, just as he was before the music began. On looking around, he found that there was no one in the house but himself and the child lying quietly in the cradle as if nothing had happened. The harvesters came home, and the tailor was very happy when the coat was finished, for he did not wish to go through a like experience again.

Shortly after this, the “little one” began to get up and sit by the fireside when the others went to bed. It would spend hours rocking itself and singing sad songs. This used to annoy Donald, so one night he threatened to get up and punish the strange creature for disturbing their night’s rest; but Janet begged him not to have anything to do with the child lest some misfortune might befall them.

Donald was getting ready to go to the forge one day when, to his great surprise, the fairy child asked him to get news from the blacksmith for him. The news that Donald brought was that the forge on the hillside was burned to the ground, anvil and all. At this the child got excited and screamed out: "My loss! My loss!” It took the chanter in its hand and began to play, at the same time leaping and running over the hills. When Donald, who was watching the performance, returned to the house to relate to Janet what he had seen and heard, lo and behold! he found in the cradle his own little Norman, lying quietly and smiling at him.

If there was sorrow at the loss of Norman, there was a hundred times more rejoicing at his recovery. A great feast was prepared, at which all the neighbors were invited, the lame tailor included. If there was joy at Norman’s birth, there was still greater joy at his return from the land of the fairies.

The story that follows was given firm credence by the grandfather of the man who told it to me.

One Christmas Eve. as two neighbors were returning home with two kegs of whiskey slung on their backs, they saw the Hill of the Fairies open, and in they went. Being off their guard, they forgot to stick a piece of steel — a knife would do — into the upper part of the door. Had they done this, the fairies could not have shut them in.

Two years from that evening two of their neighbors saw the Hill open and the dancing going on. They stuck steel in the door and entered. The first two, who, they suspected all the time were in the Hill with the fairies, were there and no mistake, standing inside the door with the kegs still on their shoulders. The newcomers said: “Come, come home, at once.” One of the first pair answered: “Wait a moment until this reel is finished.” They dragged them out rather violently, however; and, of course, they would not believe but that they had been in the Hill a very short time. But when they got home and saw how their children had grown, they believed it well enough.

Mr. Murphy told me this story, which he heard from his grandfather. Once upon a time a woman was obliged to leave her child in the house and go to attend to some outside work. On her return the baby was crying loudly and could not be pacified. Day and night he kept up a continuous roar, until the mother became suspicious that a trick was' being played on her. ‘‘Wise” people whom she consulted advised her to go to Fairy Stephen for advice in her trouble.

Now, Fairy Stephen was a man who had been taken by the fairies and had lived among them for several years; consequently, he was well versed in fairy ways. In fact, although he had been restored to his home, yet at certain times he had to return to the fairies, and when he came back he looked thin and wretched.

Stephen told the woman that she could discover whether or not a trick had been played on her by the fairies in this way. She was to take a dozen eggs, pierce them, and remove their contents; then fill the shells with water and place them before the fire. Then she was to go out of doors, secure a cudgel, and watch what the baby would do. If he tried to get out of the cradle, she was to lay on to him with the cudgel.

The woman did as she was advised. When the water in the egg-shells had almost reached the boiling point, she saw the baby rise up in the cradle, and heard him say as he glanced cautiously around: “I am one hundred years old, and I never saw so many little pots boiling with water before.” The woman lost no time in using the cudgel. The more she beat him the louder he cried. In the midst of the whipping a fairy woman entered with a child in her arms. “Stop beating my child,” she said. ‘‘There is your own and give me mine.” The woman very gladly did so. Stephen was soundly thrashed by the fairies for his share in the exposure.

Another fairy tale has been handed down in Mr. Murphy’s family for generations. A great - great - grand uncle of his went out to work in a field near the shore one day. Soon he perceived a little man seated out at a nearby headland. Curious to see what the little creature was doing, he walked up to him and found him making a little shoe, into which he was putting the most beautiful work imaginable — work which could be done only by fairy fingers. “How I wish I could make a shoe like that!” he exclaimed. “I am not so good a shoemaker as the man behind you,” answered the fairy. The man, who was versed in fairy ways, knew that the fairy wished to distract his attention in order to escape; so, instead of looking behind, he seized the shoe and made off with it. The shoe was kept in his family as a very precious heirloom. He regretted very much that he did not bring it with him to this country. He often described to his grandchildren its beautiful delicate workmanship.

Druids Against Racism

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The Grove of Nova Scotia Druids holds a longstanding value of upholding and working toward justice for all. We are a caring community, welcoming and respecting diversity, and working for social justice in our Grove and in the world. We acknowledge that the process is not always flawless, and we are committed to continuous improvement. We believe we must examine racism beyond the actions of individuals, for it is embedded in the very fabric of our society.

Recent events have compelled us as a group to examine and act against the multifaceted nature of racism. We are resolved to explicitly and publicly affirm our identity as an anti-racist group. We are shocked by the actions of our fellow man and committed to working with others toward an equal and fair society. In the end, we are all, after all, just distant relatives of each other, family that happened to be living in another town.

Blessed be

The Five Fairy Mounds of Nova Scotia

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From the Dark Ages on, people have talked about fairy mounds. The home of the elusive sidhe (although people today call the fairy people sidhe, they used to be called aos si, and their sithen used to be sidh). These mounds or sithens are the dwelling place of the fairies of old. You know the legends of these mounds in the British Isles, but did you know that prior to the arrival of the Europeans to Nova Scotia, there were FIVE fairy mounds in Nova Scotia? In an earlier post, I talked about the fairy mound that was at the sight of current Inverness, Nova Scotia. The town was literally built atop it. But there were five in total. Also, interestingly enough, they are widely spaced across the map.

While the first mound was at Inverness, the second mound was within Dartmouth. Its exact location a mystery, only that the city built atop it. The third one was near the Wilkie Sugar Loaf Mountain in Cape Breton. The fourth one was located in the Dagger Woods area in Antigonish county. The fifth and last one was in the Kejimkujik Lake area. This last one is fairly interesting as the common belief held that it wasn't fairies, but rather pixies that lived there (pixies being much smaller than fairies, but pixies and fairies are also enemies). The Kejimkujik mound was closely studied by a famous Nova Scotia historian and author William Richard Bird.

The Dagger Woods mound in Antigonish was the sight of an abduction. A young married man, on his way home from a local "drinking establish" was captured and held for three days only to be released on the fourth. His wife was suspicious that he was spending his time with a former paramour, but under repeated questioning, he told his family and friends that he had no memory of the event. No memory at all.

These mounds and the people therein were well known to the Mi'mkaq people of Nova Scotia. They called them Mikmwesuk and believed them to have magical powers. Mi'mkaq people generally avoided these areas as the Mikmwesuk was said to be fond of playing tricks on people. Although they do also tell stories of people that were aided by the "little people" as well. Does that not sound familiar? Like the fairies of Europe?

The existence of these mounds has been documented in several books, long out of print. The question that remains is just what happened to the mounds? Are they still there? Have they been vacated? Or do the fairies/pixies still appear from time to time, leaving mischief in their wake?

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