|Josh & Cat's heathen wedding in Denmark (2009)|
Cat was born in Chorley, Lancashire, England; the US is her seventh country of residence. She earned a BA with Honors in Modern Languages (French, Spanish and Portuguese) at the University of Newcastle-Upon-Tyne and met Josh while he was stationed in South Korea, where she was teaching kindergarten. The couple moved to Germany and had a civil wedding before Josh was deployed to Iraq. After his return a year later, the couple had a heathen wedding ceremony in Denmark. Cat currently works “as a corporate slave” but is also planning an escape via her translation business.
Together, Josh and Cat have been deeply involved in American heathenry and have played important roles in the struggle for its recognition as a religion in the US military. In 2010, they founded the Open Halls Project, an organization “set up to connect military heathens with civilian and military heathens throughout the world.”
KS – What is reconstructionist heathenry?
JH – It’s a process of breaking down all the information we have about historic heathen worldview and then trying to make that worldview work in the modern day. In some ways, it’s easier to say what it isn’t. Reconstructing heathenry is not reenactment. Reconstructing heathenry is not doing the same things that our ancestors did. Reconstruction in heathenry is about understanding why the ancient heathen peoples did what they did and applying that thought process to the building of religious ceremonies and customs (also known as sidu), today. There isn’t really such a thing as reconstructionist heathenry; different heathens have done differing levels of reconstruction. The movement to do more reconstruction has gotten stronger in the last ten years or so, and this movement has erroneously been called reconstructionist heathenry, when really it’s just heathenry with a focus on understanding and implementing a traditional worldview.
|Swedish artist Carl Larsson's (highly imaginative) vision of ancient blót|
Others might have a different view of Ásatrú or heathenry and how reconstruction fits into that. I know for a fact that some of my close friends don’t always agree with me, but I think that’s important. We don’t agree, but we can discuss all of the concepts together and really get into quality debates and help each other work out some thoughts and concepts.
CH – Reconstructionist heathenry is very misunderstood, and – as someone that’s often associated with it – I tend to find myself having certain “accusations” leveled at me. Most of the time, these center around how we’re all apparently “soulless” and just slavishly following what them there dusty old books say, that we apparently don’t have any of that UPG [Unverified Personal Gnosis, or mystical experience] stuff, and that we’re all mean and intolerant.
|Self-portrait of Cat Heath|
Either way, groups that are more reconstructionist in nature do have some differences. We tend to be more locally and community based (as opposed to playing on the national stage) and tend to focus on building up traditions over the years that can be handed down to our children. In terms of internet interactions, we also tend to stick to discussing subjects that can be backed up by sources, which admittedly can lead to the impression that we’re somehow “anti-UPG,” but we’re really not. Some of my most treasured UPG conversations have been with “recons” at the end of a night of revelry and with a drink in hand. We just tend to keep it to ourselves or among trusted friends and, in the age of Facebook, Tumblr and whatever else that encourages us to share every single detail of our lives for public consumption, is there really anything wrong in keeping some things – moreover things we consider sacred – more private?
KS – How is reconstructionist heathenry different from other iterations of Norse religion in the last half-century?
JH – Reconstruction is a technique, it isn’t really a type of religious practice. From that perspective, it’s just another way of getting at information to help forge a modern Norse religion. Having said that, I think the biggest difference is we are trying to get away from the universal ideas that most modern heathens started with. Heathenry in Iceland is different from heathenry in the UK, is different from heathenry in the Northeast of the US, and is likely different from heathenry in Australia. There isn’t anything wrong with that! That’s a good thing. The regional differences of practice are important. Regional religious expression was different throughout the [historical] heathen world. However, we are all working from the same base information set, so even if what we do is different, why we do it should generally be the same. It’s the worldview that is important, not the structure of blót or worship event.
|Even thunder gods need help with the ladies, sometimes.|
CH – The biggest difference I can think of here is that non-Norse-focused groups (like Germanic or Anglo-Saxon heathens) tend to be more of a reconstructionist nature. Well, other than those “Seax Wicca” people, but we don’t talk about those. They’re like Fight Club; we just don’t talk about them. Other than that, though, I agree with my husband – it’s just a method that happens to have led to the creation of some really cool groups and interesting customs.
KS – How did you two come to the form of heathenry you practice today?
|The Hammer and the Cross|
by Harry Harrison & John Holm
Sleeping in your car changes your life. I sat down and made a ten-year plan while I was living in San Diego in my car. Part of that ten-year plan was to really make Ásatrú/heathenry a part of my life. Not just to believe in it, but to truly live it. I popped back on the internet and began doing some searching again, and I came across several very bad websites – all of them racist garbage. At that point, I almost gave up looking for heathens that were worthwhile, again.
|The battle-cry of Asatru Lore: "Cite your source!"|
I also learned that a lot of heathens were a**holes. Ha! Asatru Lore has a reputation for having a culture that smacks down people that don’t know anything, hands their hats back and says, “Shut up until you have an idea what you're talking about.” This was not always an easy environment, but I learned a lot in the years I’ve been a member of the site. I look back at my first post and cringe at some of what I suggested. From there I joined the Army, met my wife – who had been a heathen nearly as long as I had, at that point – met other good heathens and became a part of the Northeast heathen community, even while I was living in South Korea and then Germany. It’s been a long, crazy trip. That’s for sure.
|This picture totally proves that Jesus loves dinosaurs.|
Unfortunately, I grew up in a place that might be classified as “the sphincter of the universe,” and the only books that were remotely on the subject in the local library in the mid-1990s were all Wicca-type books. I read a lot of books that talked about things like “magic yonis” and pretty much decided to ignore them and continue just doing what I was doing. When I was younger, I used to spend lots of time on the moors, hanging around the old burial mound or the remains of the chambered cairn and the Viking barns. Over the years, I built up a series of places and my own traditions of things that I did there. Growing up on that land, I was more than aware of the folktales, too, and it was almost instinct to make offerings to the “spirits” at certain places.
As 1997 dawned, so did a brave new world: the internet had finally reached the town in which I was attending junior college, and that’s when I abused the college printer, printing out sagas and Eddas for free. Not only that, but I found all manner of websites that caused me to have “Oh, shit! That’s like me!” kind of moments (as well as some really neat ones about shrunken heads). That’s when I decided I was a heathen. In all honesty, I thought it sounded stupid saying the word Ásatrú. It sounded too much like ass for someone from a town like the one I came from, so heathen has always been my preferred term. I travelled around a few countries, had a few adventures, got a degree, found a group of other heathens, partied with lots of pagans, moved to Korea, met my husband and ended up on the US heathen radar (for better or for worse). The rest of the story after that is just boring though – something about moving to Germany, getting married, moving to the States and winding up around the good people we are now.
|Krampus says, "Don't cry, little children!|
Researching historical religion is fun!"
No, for real, I just always liked reading and getting to the bottom of mysteries.
In Part Two of The Norse Mythology Blog interview with Josh & Cat Heath, the couple will discuss their international work with heathen soldiers. Stay tuned!