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1.   Describe several of the factors that define a culture as Indo-European and how those defining factors are useful in understanding that culture. (minimum 300 words)

The term “Indo-European culture” is somewhat misleading, as the designator “Indo-European” specifically relates to a language group. A more accurate term would be “the culture of a group which speaks an Indo-European language”. There are several other factors that influence whether a group is designated as Indo-European, but the most important is that the language spoken by a group or culture is a descendant of an Indo-European language, or that it is a descendant of the ancestral Proto-Indo-European language (Mallory 7).

Culturally, there are several factors that are common to these linguistically related cultures that go into determining their status as Indo-European. Among these common cultural inheritances are a class structure of tripartition (Dumezil), a common or comparative mythology (Puhvel), and similar societal rules and obligations (Forston). Tripartition, as most notably outlined by George Dumezil, suggests that the society is divided into three classes or functions – a priestly/religious function, a warrior function, and a producer/cultivator function. Jaan Puhvel’s Comparative Mythology sets out to explain the mythological symbolism that is shared by these cultures, and Benjamin Forston sets out to describe the common societal rules and explanations in chapter two of his Indo-European Language and Culture.

None of these cultural factors are, alone, enough to designate a culture as Indo-European, however compelling the similarities might be. The best way to look at a group and consider whether it is Indo-European or not is to look at its linguistics in a cultural context. The Roman and Vedic societies can be linked through their common function of the position of brahman and flamen, both priests who oversee sacrifices, who also have cognate names. Similarly, we can find the cross-cultural terms for “sky-father” as the head of the gods in various pantheons as evidence of shared culture and language (Mallory 128). The names of sun gods and goddesses, similarly, can be used to show such commonality (Mallory 129).

In addition to religious cultural similarities, there are also economic and familial ones. Economically, “some of the best attested words in the Indo-European languages are those which concern domestic animals, and, of these, words relating to cattle are probably among the most prolific” (Mallory 117) Cattle and sheep are easily attested as grazing herd animals, and cattle in particular have some religious significance as well. Sheep provided both meat and wool, and words for wool and weaving are well attested (Mallory 118). Other animals that have significance are goats, pigs, horses, and dogs, though their economic function is less easily attested. Familial ties in Indo-European cultures were patrilineal in descent and largely male dominated. Mallory suggests that “the residence rules of the Proto-Indo-Europeans involved the woman going to live in the house of her husband or with his family” (Mallory 123), a familial structure which exists even into modern Western cultures where it is most common for a wife to take her husband’s last name, officially becoming part of his family. Forston agrees with this patrilineal model of culture (Forston 18).

These factors provide the starting point for examining two cultures and looking for ways in which they may have influenced one another or both have been influenced by a similar outside culture.

2.   George Dumezil’s theory of tripartition has been central to many modern approaches to Indo-European studies. Outline Dumezil’s three social functions in general, and as they appear in one particular Indo-European society. Offer your opinion as to whether you believe Dumezil’s claim that tripartition is central to IE cultures. (minimum 300 words)

The first function is the magico-religious function, which contained priests, lawyers, and kings. This first, or sovereign function, is often expressed through paired gods “Varuna-Mitra, Jupiter-Dius Fidius, Odinn-Tyr” (Mallory 140). These are typically one religious and one legal deity.

The second, or “military,” function was assigned to the warriors of a society and “was concerned with the execution of both aggressive and defensive force, for example the war-gods Indra, Mars, and Thor” (Dumezil, quoted in Mallory 132). While I have some qualms about putting Thor in a warrior position in the cosmos, as I think Odin fits this role better, he certainly has his place as a defender of the people, and so his place in this list is not entirely unwarranted.

The third function conceptualized “fertility or sustenance and embracing the herder-cultivators” (Dumezil, quoted in Mallory 132). In this realm the gods, or myths, normally take the form of divine twins, often associated with horses, and sometimes associated with a female figure. Good examples of these are the Indic Asvins (horse twins) and Sarasvati, the Greek Castor and Pollux with Helen, and the Norse Frey, Freyr, and Njordh. (Dumezil, quoted in Mallory 132)

These three examples are mirrored in the Norse tale of Heimdall, under the guise of Rig, providing the role of the “Father of Men”, whereby he lies for a night with three couples, one for each of the three “classes” in Norse society: the serfs, the freemen, and the earls. Much like the deities of the Norse, however, Jarl and his sons, who become the race of Kings, are both warriors and kings, much like Odin, and there is no “race” of warriors fathered in this tale – and, of course, the kings led armies made up of freemen, but those freemen were also farmers and cultivators when they were not out warring. So while there are three classes described, they don’t fit into Dumezil’s mold exactly. There is also no place for merchants in this myth, and the Norse were known to be shrewd merchants and tradespeople as well as fierce warriors.

Personally I think Dumezil’s claim of tripartition provides a good start to the discussion of IE societies. Obviously with any cultural theory there will be outliers, and with as broad a range of cultures as is provided by the Indo-Europeans there are bound to be plenty of differences to go along with their similarities. That said, I don’t think tripartition should be forced on any culture where it clearly doesn’t fit – it’s a theory, and should be examined, but shoehorning cultures into a system doesn’t make for good scholarship. Indo-European cultures should be examined for evidence of tripartition, or tripartition-like social structures, but if they do not conform, that difference should be noted, as with better scholarship, someone may come up with a better theory of Indo-European social structure than Dumezil did.

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I do a lot of work to bring my Druidry into my life in a way that I can be happy with how it’s incorporated but also keep a very low profile. This runs me into trouble occasionally, but most prominently around the holidays.

My family is extremely Christian (they think being non-Christian is grounds for divorce, among other things), and so I have to smile and nod a lot, and let them continue to think what they want about me and what I believe. I need their support due to physical and mental health reasons, and I really value having a close relationship with them, so that arrangement doesn’t bother me most of the time. The good outweighs the discomfort, and it’s usually easy to dodge religious conversations or to talk generically about hope and blessings.

But around the holidays, it gets troublesome. I can sit through a Christmas Eve service without too much fuss (just like I sit through an Easter service every year as well), but it always feels a little hollow. I haven’t been struck down yet, but I am still not really comfortable in church, even if I love the Christmas carols.

I want to celebrate the Winter Solstice, to bring evergreens into my home as a reminder that the world will become green again. To decorate with the symbols of winter and nature. I can put up with Santa and the secular western Christmas holiday, but my family always gives me nativity sets and asks why I don’t have the advent wreath up.

I know that a lot of the symbols of this holiday are cross-cultural or have become secular. Many of the “traditional” Christian symbols, like Christmas trees, are borrowed from earlier Pagan ones and have become acceptable as part of the secular celebration of Christmas. Even if the actual Christmas Tree is a relatively young tradition, bringing evergreens into the house is quite old. Even the celebration of Christmas in December is a bid to appropriate an existing holiday and Christianize it.

Knowing all that, unfortunately, doesn’t help much with the practical applications. I’m expected to send Christmas cards. I use the excuse of not wanting to have to send out two different cards to send a very nature oriented, non-Christian-specific card, but it’s still seen as buying into their religious tradition. In return, I get a mailbox full of Jesus cards that I don’t want to put up on my mantle.

On some level, I appreciate being a closeted Pagan. It stretches my imagination, and I enjoy using symbols and items from Paganism to make the celebration of holidays my own in a way that other people will enjoy without knowing that they’re being Pagan.

I also truly love the decorations and celebrations this time of year. They give me the warm fuzzies, and I love participating in those traditions with my family. I love putting up holly and evergreens, pinecones and red ribbon, cranberries, oranges, and candles. I love having a tree decorated with white lights, red ribbon, birds, animals, and little nature scenes. My family has even bought into it, buying me new “Winter Woodland” ornaments for my tree every year (just as they buy snowmen for my aunt and Santas for my mom and snowflakes for my cousin). I even love a lot of Christmas music, though not the tinned, Christmas-Pop stuff they play in stores on eternal repeat. And cookies are pan-religious, right?

It’s easy to decorate for fall or spring, but for some reason decorating for Yule/Christmas is the one time that I feel conflicted, no matter how much I love and cherish having those decorations up in my house.

Even knowing that Yule/Winter Solstice and Christmas are pretty well intertwined, I still feel a bit like a bad Pagan. There are so many good, non-religious things to celebrate during the “Holidays” (which is one reason I love Thanksgiving so much), so I question why it bothers me so much. I can celebrate rebirth, family, warmth, hope, joy, blessings, and the new year without ascribing to any religion at all. I’m not sure why I still feel isolated by my beliefs in the midst of all the secular good vibes.

Even with a beautifully decorated tree in my living room and a hand-made wreath on my door, it puts a damper on my celebration to feel separated like I do. My Pagan beliefs are sustaining and meaningful, but I’m missing out on the community aspect of celebration. I think I’m just missing feeling unified with my family this time of year. Perhaps I should look into doing Grove work (though I’ll be out of town for the local Grove’s Yule celebration). I like being a solitary, but I also like working in a community, and this time of year I crave that community aspect more than others. (Odd for it also being a very introspective time of year in the Wheel.)

I don’t know that there’s an easy solution to all this. I’m obviously still going to decorate, and still going to celebrate on my own time. I’m still going to make cookies (in the shape of holly leaves and spirals), eat oranges to celebrate the sunshine, hang stockings, light candles, and give gifts.

Maybe I just need to work on accepting where I am, and just let myself love the holidays for what they are.

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