Restoring Sovereignty and the Path Forward


Lia Fail – Hill of Tara photo by Ken Williams

The world we have inherited is one where the Sovereignty of the Land has been broken.  It’s not a single person’s fault.  It’s not a specific generation’s fault.  Throughout history, humanity has made a series of choices that have separated us from the spirit of the land, from the Otherworld, from nature itself.  Our broken Sovereignty reveals itself in our poisoned rivers and oceans that are becoming barren, in the extinction of species and our dwindling biodiversity, in our melting icecaps and rising seas.  Our unhealthy relationship to the Sovereignty of the Land is perpetuated when we vilify the poor instead of aiding them,  when we  foolishly act as if we have dominion over the Earth rather than acting as stewards of it,  and when we turn our backs on justice in this land and do not stand in opposition to these false judgements of old men.  As we withdraw ourselves from and choose to ignore the power of the land and the gifts of the Otherworld, the land sickens around us, our place on our planet becomes tenuous, and our societal priorities become selfish and obscene.  As a species, we stand today at a crossroads, at a place in our collective Wyrd where the threads of our fates diverge, some leading to our continued survival, and some cut prematurely leading to our extinction among the multitudes of other species extinctions.  Our path forward will not be an easy one no matter what choices we make, but there is a path ahead for us that will allow us a future, a path on which we encourage the return of the Sovereignty of the Land.

Before we can discuss restoring Sovereignty to the Land, we better take some time to define what I mean by the term.  I will be referring to the primary three types of sovereignty that are used in most discussions on the topic and attempt to define them and untangle their meanings. The types of sovereignty that I’ll be referencing I’ll refer to as either political sovereignty, or the authority of a state to govern themselves or others, personal sovereignty also known as personal autonomy, and Sovereignty of the Land, the numinous power of the Otherworld channeled through the Sovereignty Goddess to the ruler of the land.  These concepts are related, and each one has some influence with the others, but at their heart they all have different and nuanced meanings.

In a modern context, when the term sovereignty is used it is usually referring to political sovereignty,    This is often the type of sovereignty that causes much of the confusion.  It’s easy for us to look at the concept of Sovereignty of the Land in regards to Celtic lore and history and superimpose our modern concepts of political sovereignty over it.  This can muddy the meaning of both types of sovereignty.  The concept of political sovereignty, while crucially important to people’s lives, has become a corrupted by those with power.  A militarily or economically powerful nation’s sovereignty is determined by their ability through war or trade to prevent others from imposing their will on them.  In most cases, this type of political power is held through violence or the threat of violence.  A good case study of how this dynamic works is the state of Native or First Nations Peoples on this continent.  Technically, Native Peoples have been granted “sovereignty” for their tribal governments to rule themselves.  Although they had no real right to do so, the US and Canadian governments granted Native Tribes limited rights to self-rule and government.  In reality, they took this step not out of the goodness of their hearts or some sort of concern for the dignity of the people, but to appease the Tribes after destroying their livelihood, culture, and lives.  This continent was founded by people who, through murder, rape, disease, lies, and genocide, systematically wiped out vast populations of people.  The European people who colonized this continent have absolutely no legitimate claim to it.  They arrived and through a fluke of technological achievement, specific biological resilience, and an arrogant spiritual philosophy of dominion over all of creation, they took it.  Their claim of sovereign rights to the land they occupy rests on the childish and dangerous tenant of “I took it so it’s mine”.  With this in mind, the idea of these illegitimate foreign governments bestowing the right of political sovereignty to the peoples that had been living here for thousands of years is tragic and delusional and we must always look at this connection to violence when we consider political sovereignty.

Personal sovereignty on the other hand is rooted in the cultural values of personal autonomy and self determination.  It is based on the concept of a fundamental human right to self-determination.  Retaining our personal sovereignty has been one of the great struggles of our time and this struggle takes countless forms today.  The right for women to make decisions about their own bodies, right to express your free will, and our freedom of speech, all fall under the category of personal sovereignty.  Personal sovereignty does not come without responsibility and cost though.  To be able to have the type of autonomy and freedom that we desire and still live in a world populated with other sovereign individuals, we must be operating from a place of high moral accountability.  Accessing your personal sovereignty is reliant on an understanding and acknowledgment of other people’s sovereignty and rights.  We must understand and accept that we are part of a greater whole, that our actions affect others and affect the heath of the planet around them.  Our own honor, integrity, and sense of justice must guide our decisions, coupled by connections to our community and understanding of the ecological world around us.  In this way, personal sovereignty is much more closely tied to the Sovereignty of the Land.

When we speak of the Sovereignty of the Land, we are speaking of a concept that has been obscured by the mists of time.  We see this classical and historical concept of sovereignty throughout the lore of ancient peoples.  At the heart of this type of sovereignty is a contract and partnership with the Otherworld, the unseen spiritual world.  In the traditional sovereignty tale, a King is granted his right to rule though the Otherworld.  This power flows from the land through the form of the Sovereignty Goddess.  This power is usually transferred in the form of a mead cup or the act of sexual union with the Goddess.  The Sovereignty granted to the King is not unlimited power over his subjects, but a fluid force, the magical power of the land itself.  A power that must used for the benefit of both the land and the people lest it be withdrawn.  The Sovereignty of the Land flows from the Otherworld, is mediated by the King and from him flows back to the people to sustain them.  This contract, like most agreements with the Otherworld, is conditional and strictly regulated through a combination of ritualized behaviors (Geasa) and mutual obligations between the ruler and his people.  The failure of a King to meet their obligations either by breaking their agreements with the Otherworld or their people, resulted in withdrawal of Sovereignty which had disastrous effects such as crop failures and famine, the death of livestock, disease and hardship.  In a situation like this, the failed King would step down, die in battle, or be sacrificed to allow a more suitable King to take their place.

Sovereignty of the Land was never truly about power over the tribe or the land.  It was responsibility to both.  A good King was not selfish but selfless, willing to cede power and sometimes his life for the benefit of his people.  The health of the people and land reflected directly on the ruler.  A single person starving from lack of food was abhorrent to Celtic society and to have someone starve on your doorstep brought great dishonor to you.  In this system of Sovereignty, there was a strict social contract between the leader and the people.  Bound in layers of obligation, hospitality, and geasa, the King had a sacred responsibility to care for and provide for his people.  Our ancestors knew that community is essential to our survival, and also knew that connection and relationship with the Otherworld was necessary for our continued survival.  Those in positions of power in our world today have forgotten both of these things.  Our culture has cut all relevant ties to the Otherworld, and we have fetishized selfishness and self interest.  We stumble forward, stepping on the backs of others with little care for their well being as we strive for personal gain.  We are not appalled by our hungry neighbors, and we chose to create a land that is as dead as we perceive it to be.  The Sovereignty of the Land has withdrawn from us and we have been left with a poisoned land and a broken society.  Our leaders have failed us and we all suffer from their failings.  We no longer live in culture where the leaders work for the benefit of the people and the land.  Our leaders will not step down when they fail us and regrettably we can’t sacrifice them.  We no longer have Kings ruling us and that is a good thing, because we live in an age where we can be more and more responsible for ourselves.  Sovereignty has never left the land, we, as a society have chosen to ignore it and not to access it.   In an age defined by self determination, it is up to us to restore the Sovereignty of the Land, to maintain relations and contracts with the Otherworld, to establish a mode of existing with the world and with each other that is sustainable and life affirming.

But how do we return Sovereignty to the land and how will that change our course?  How will our connection with the Otherworld help create a better world for everyone?  How will this provide for us a viable path ahead?

At the heart of this type of Sovereignty of the Land is interconnectedness.  It is the acknowledgement that as a society our future survival is dependent on working with each other, not fighting against each other.  It is understanding that on a greater level, our society’s survival and our ecosystem’s survival are intertwined.  When the health of our planet fails, our health fails with it.  When we cut ourselves off from our environment, from our communities, and from the Otherworld, we wither like a plant cut from its roots.  And we are withering.  Our bellies are full and we are starving to death.

We can take these basic steps and reestablish the flow of Sovereignty in our lives and in our land.

– Establish and maintain relationships with the Otherworld.  Honor your Gods, honor the spirits of the land, honor your ancestors and make your choices for those that will come after us, not for ourselves.

– Establish and maintain relationships with your communities.  Get to know your community and take part in it, both locally and globally.  Don’t ask what you are getting from your community, ask how you are helping it.

– Give more than you take, in all things.  Wealth and power are a flow, not something to hoard and hold onto.

– Stand for Sovereignty.  Speak out where you see sovereignty being compromised.  Defend others’ rights and their sovereignty, not just your own.

Taking steps to restore Sovereignty will not save us, but it’s the start of the mindset that we need to thrive again.  Like a spring that has been buried, the flow of Sovereignty awaits us.  As we dig into the soil with our bare hands we can restart the flow again: many trickles make a stream, many streams a river and many rivers fill an ocean.  We no longer need Kings to mediate the Otherworld for us, we can take our fate into our own hands and restore Sovereignty to our Land.


Bread and Roses: The Rising of the Women

Photo courtesy of the Illustrious Katie Rose

An offering to the Crows: Photo courtesy of the Illustrious Katie Rose

“What the woman who labors wants is the right to live, not simply exist — the right to life as the rich woman has the right to life, and the sun and music and art. You have nothing that the humblest worker has not a right to have also. The worker must have bread, but she must have roses, too. Help, you women of privilege, give her the ballot to fight with.”

—Rose Schneiderman, 1912

As we stood circled and gave final thanks to the Gods, spirits, and allies that inspirited the temple, the crows called outside and the sacred space shifted, changing it’s role like a breath held at length finally released.  Where a moment ago stood the Temple of the Morrigan and Her Tribe, was a simple bare hotel room stacked with sacred items and offerings.   We went outside onto the deck with an armful of roses and a loaf of bread and spread them out as an offering to our corvid kin and the Queen we have in common.


I have taken an unusually long time decompressing all of my experiences at Pantheacon this year.  I have started a number of posts only to stop after a few paragraphs and question if what I was writing was contributing to the discussion or just rehashing things that others have written more adeptly about than I.  I have read and reread other peoples experiences there, tried to piece together complex events that although I knew happened, didn’t personally witness, and I have sat with my experiences and tried to tease a narrative out of deeply personal moments and feelings, moments of fierce camaraderie, moments of joy and laughter, moments of sorrow and anger, times when I was surrounded by my kin and we laughed so hard that our faces hurt and times when I was alone, in the temple, broken open and weeping.  I grappled and struggled with my muse and came up empty handed, dry mouthed and unsatisfied.  This morning I saw a picture of our offering to the crows and our Lady and thought of the slogan “Bread and Roses” and what it means.


The slogan “Bread and Roses” comes from a speech given by labor union leader, socialist, and feminist Rose Schneiderman during the turn of the century labor and suffragette movements.  The line in her speech (“The worker must have bread, but she must have roses, too.”) inspired the poem “Bread and Roses” by James Oppenheim and songs that inspired demonstrators and young girls carried signs that read “We Want Bread, and Roses Too” out into the streets to face company controlled police armed with rifles with bayonets attached and ready. The slogan means that not only should women be paid fairly and treated well in their work, but they should be treated fairly in society and allowed to experience the beauty of life as well.  It means that workers should be given enough money and leisure time for them to have a fulfilling life and be treated like human beings not machines to enrich the wealthy only to be discarded when used up.

As we come marching, marching in the beauty of the day,
A million darkened kitchens, a thousand mill lofts gray,
Are touched with all the radiance that a sudden sun discloses,
For the people hear us singing: “Bread and roses! Bread and roses!”

As we come marching, marching, we battle too for men,
For they are women’s children, and we mother them again.
Our lives shall not be sweated from birth until life closes;
Hearts starve as well as bodies; give us bread, but give us roses!

As we come marching, marching, unnumbered women dead
Go crying through our singing their ancient cry for bread.
Small art and love and beauty their drudging spirits knew.
Yes, it is bread we fight for—but we fight for roses, too!

As we come marching, marching, we bring the greater days.
The rising of the women means the rising of the race.
No more the drudge and idler—ten that toil where one reposes,
But a sharing of life’s glories: Bread and roses! Bread and roses!

As I read the words of the poem, certain lines stood out.  “As we come marching, marching, unnumbered women dead, Go crying through our singing, their ancient cry for bread”  and the voices of those dead echoed in my ears.  Because we are still fighting the same battles that those women fought, and we are still going through the same struggles that those women did, and the voices of our ancestors cry out for justice and they cry out for equality, and they cry out for bread, and they weep for the scarcity of the roses.  They shed their blood and they gave up their freedom and they risked their lives, all the while working their fingers bloody and raising their families and feeding their children, so that their descendants could live better lives than they did.  And they watch us for across the veil, and they scream in anger and they weep as their children, and grandchildren and their great grandchildren fight the same battles that they fought…..and they reach forward to us and they give us the strength to carry on the struggle.


“The rising of the women means the rising of the race”

Out in the streets now are women, women carrying on the legacy of these heroic ancestors of ours, our mighty dead..  Women are most often the leaders in the social justice movement.  They are in meetings and out in the street, organizing and inspiring this next generation of activists.  Channeling the love and power of our ancestors, they shine a light and show us a path forward.  They ignite the flame of justice in our hearts and drive us forward into a better future.  Throughout our history, women have played the dominate role in creating a world worth living in and once again we find them leading us to confront injustice and bigotry, lift up our human family, and tear apart the structures that have been designed to marginalize and exploit us.


So I speak of the women who inspire me today, the activists, freedom fighters, and warriors who are tireless in their efforts to guide and protect our communities.  The women who have taken the torch of justice from the hands of their mothers and grandmothers and use it to set the world aflame.  A flame to bring to light the horror and brutality and ignite the passion of the next generations and inspire them to continue the fight.  For the fight never ends, each generation’s work builds on the last’s

And I can only name a few here, and point you in the direction of their writings.  I encourage you to explore the work of these powerful women and share it with those that you feel might also be inspired by them.  I encourage you to learn about the suffragette movement, and the Black Lives Matter movement, and every social justice movement in between.  I urge you,  if you are a man, to speak up for women’s rights, and listen to women and learn to truly be their allies.  Because, The rising of the women means the rising of the race.

………and here is a woefully brief and incomplete list of strong women activist writers that inspire me.

Crystal Blanton – Daughters of Eve

T. Thorn Coyle – Know Thyself

Morpheus Ravenna – The Shieldmaiden Blog

Alley Valkyrie – blogging on the Wild Hunt

Courtney Weber – Real Magic…for Real People

Mia McKenzie – Black Girl Dangerous

There are more, so many more.  Please seek them out.

On a final note, I would like to leave you with something that gives me hope for our future.  Meet the Radical Brownies