A Complete Guide to Mannaz, the Humanity Rune

Today, we continue our runic study journey by looking at Mannaz (MAHN-nahz), the Humanity rune. While this rune appears much later in the runic poems, I felt it important to cover it now, considering all that is happening in the world. Mannaz (ᛗ) is associated with collective effort, humanity, and connectivity, which is critical in times of crisis.

As seen in my previous runic guides, today's post will include a deep dive into the runic poems, Mannaz's cultural significance, its correspondences, how to work with it, its meaning in a spread, and its relationships with runes. Also included is a free printable for your Book of Shadows or Grimoire!

Mannaz's Portrayal in the Rune Poems

Mannaz ᛗ is the fourth rune in the final ætt, which belongs to Tyr. This ætt is characterized by justice, courage, heroic glory, and balance. Mannaz encompasses Tyr's spirit of justice and balance by reminding us that we must form and keep community with each other. Like Jera and Isa, Mannaz appears in all three runic poems, suggesting similar cultural meanings across the continent.

Icelandic Rune Poem                                  Translation:

Maðr er manns gaman                                  Maðr, delight of man

ok moldar auki                                              and augmentation of the earth

ok skipa skreytir.                                           and adorner of ships.

homo mildingr.                                              

Anglo-Saxon Rune Poem                            Translation:

Man byþ on myrgþe his magan leof:            The joyous man is dear to his kinsmen;

sceal þeah anra gehwylc oðrum swican,     yet every man is doomed to fail his fellow,

forðum drihten wyle dome sine                    since the Lord by his decree will commit 

þæt earme flæsc eorþan betæcan.              the vile carrion to the earth.

Norwegian Rune Poem                               Translation:

Maðr er moldar auki;                                    Man is an augmentation of the dust;

mikil er græip á hauki.                                 great is the claw of the hawk.

From each of these three poems, a pattern emerges. First and foremost, Mannaz ᛗ is referred to as "Man" which, in more modern times, has been referred to as 'humanity.' This is where Mannaz gets its modern English name "Man." However, it is more than just a reference to humanity and mankind. The Anglo-Saxon rune poem in particular hints at Mannaz's deeper meaning of community, collective effort, and connectivity. "The joyous man is dear to his kinsmen" suggests that we are each an integral part of our families and communities, but we will all eventually "fail his fellow" through death, which is divinely ordained. 

This allusion to community is further supported in the Icelandic and Norwegian rune poems, which offer a more positive perspective on man's condition. Both poems highlight man's role as an augmentation of the earth or "dust," suggesting we are not only part of this world, but made from it. Our connection to the Earth and all her creatures is within us, part of us. The Icelandic rune poem further suggests that not only are we made of earth, but humans are also the "adorner of ships." This focuses on the positive aspects of human interaction and our accomplishments. We are able to contribute to the greater good of our community and create beautiful things when we work together. The Norwegian rune poem supports this potential for great achievement in the final line "great is the claw of the hawk."

In Norse mythology and folklore, the hawk is associated with wisdom, observation, and knowledge. Veðrfölnir, a hawk, is often depicted perched on Yggdrasil, the world tree, between the eyes of an eagle. Its position symbolizes his role as a messenger and scout, thus associating the hawk with wisdom and insight. The reference to the hawk in the Norwegian rune poem likely represents human ingenuity, especially when working together, just as the hawk works with the eagle.

Needless to say, all three poems reference our interconnectedness to each other, importance in our community, potential or destiny to do great things, but also our eventual death.

Apart from the rune poems, we can also look at the composition of the Mannaz rune itself. Mannaz consisted of a double Wunjo rune- ᛗ. Wunjo signifies joy, happiness, and fulfillment, a state of harmony within oneself and their relationship with others. Generally, Wunjo is seen as joy and happiness within a family. By putting two Wunjo runes together, Mannaz now represents multiple families or the community. Therefore, Mannaz can be viewed as joy, happiness, and fulfillment within the community or society.

Mannaz's Cultural Significance

Norse culture placed strong emphasis on community and the family, which can be seen through the Eddas, sagas, and archeological evidence. A large family was fundamental, particularly on farms where additional help was needed. An individual's status within the community and their destiny were directly tied to family land ownership. While more land meant higher status, it also required more helping hands to manage it, so it wasn't uncommon for multiple generations to live together in longhouses. These longhouses could house 30 to 50 people and served as multifunctional spaces. Individuals would live, work, and gather within these houses. 

Community and social cohesion were strongly valued as families relied on each other for survival. Larger assemblies of families were often known as "things" that were usually ruled by a chieftain. Together with their chieftain, the community would discuss political matters, make laws, and resolve disputes. Strategic marriages were planned, and communal victories were celebrated together. These were held often and played an essential role in maintaining social order while simultaneously strengthening communal bonds. It was an opportunity to display generosity, exchange gifts, and celebrate each other.

As previously mentioned, Things would also decide and pass laws, which were largely oral in nature. As such, enforcement of the laws relied on the community. Failure to follow the laws resulted in ostracization and even exile from the community, which often meant a death sentence, as without the help of your community, it was unlikely you would survive the harsh winters.

Björketorp Runestone by Joachim Bowin

While the Mannaz rune doesn't often appear in the archeological record, it was no doubt highly valued among the Norse as it represented one of their core cultural values-- community. Where we often see the Mannaz rune is on Stentoften stones, whose meaning is debated among scholars. It is widely believed these stones relate to death, possibly as a commemoration of the dead. Given Mannaz's association with community, it comes as no surprise that it would be found on such stones, possibly symbolizing collective grief or possibly as a community blessing to ensure the deceased rest peacefully. 

While the evidence of Mannaz's cultural significance is scarce in the archeological record, there can be no doubt that it was honored and revered as a key tenant of Norse society.

Mannaz's Correspondences

It should be noted that general correspondences are not mentioned in any Nordic text. Instead, these are a best guess based on experiences from both myself and others. In fact, most of these are of modern invention, pulling inspiration from Wicca. As with all correspondence lists, you can add and subtract based on your experiences.

• Upright Meaning: humankind, humanity, social order, interconnectedness, connection, social harmony, support, assistance, collaboration, community, memory, wisdom
• Reversed Meaning: loneliness, isolation, obstacles, interference from the outside, self-delusion, manipulation, lack of support, disconnected, stagnation
• Letter: M
• Element: Water
• Zodiac: Aquarius
• Planet: Jupiter
• Animal: hawk/goshawk, raven, fox
• Colors: purple, blue, dark red
• Deities: Tyr, Odin, Mimir, Heimdall
• Plants: ash, vine, sage, nutmeg, caraway, ginkgo, lemongrass, rosemary, spearmint
• Crystals: garnet, amethyst, apatite
  
  

How to Work with the Mannaz Rune

Incorporating runes into your magical practice can be incredibly rewarding and bring new energies to spells and rituals. But how exactly can you use Mannaz in your workings?

1. Meditate on Mannaz to better understand your role within your community and discover your strengths and weaknesses.
2. Use in spells or rituals to strengthen existing relationships and build new connections.
3. Wear or carry the Mannaz rune to promote friendships, cooperation, and build connections.
4. Chant Mannaz to raise energy to connect with your higher self or connect with divinity, especially Mimir, Odin, Tyr, or Heimdall.
5. Sleep with Mannaz under your pillow to invite dreams that offer guidance on your purpose, relationships, and identity.
6. To promote harmony and mutual respect, write the names of the people you wish to build community with on a piece of paper and draw the Mannaz rune over all of them.
7. Draw the Mannaz rune in anointing oil, chalk, or smoke in a community space to promote harmony and collaboration.
8. Include the symbol of Mannaz (ᛗ) in collaborative assignments, projects, or documents to ensure a harmonious collaboration. You can draw or type the rune into the document in white so it goes unnoticed.
9. Draw the Mannaz rune on packaging or storage of donated food and resources to bless them as acts of solidarity.
10. Incorporate the Mannaz rune into signs, banners, and murals used in activism and protest art.
11. Use in spells and rituals for community protection, collaboration, harmony, and interconnectedness.
12. Draw on a candle while praying for protection and justice for marginalized communities.
13. Use in spells and rituals to elevate marginalized voices.
14. Include on mutual aid altars or other community altars to bring balance and harmony.

Mannaz's Meaning in Rune Spread

What does it mean if Mannaz appears in a rune spread? Mannaz holds various meanings depending on its position and relation to other runes in the spread.

Below are some examples of how to interpret Mannaz when it's next to or near other runes:

• Next to Wunjo or Gebo suggests that working with others and leveraging collective strength will be beneficial.
• In proximity to Isa suggests isolation, stagnation, and a need to re-evaluate your path and motivation.
• Near Dagaz suggests a relationship with a strong foundation built on mutual support.
• If Mannaz is reversed near Nauthiz, it indicates waiting until decisions are made.
• In combination with Sowilo suggests future success for your community and yourself.
• If Mannaz is reversed and found in proximity to Tiwaz or Uruz, it is likely not a good time to show aggression or assertiveness, and instead, take a step back and approach the situation with empathy and understanding.
• Paired with Kenaz suggests personal enlightenment

Mannaz's Relationships with Other Runes

Mannaz, when upright, embodies the concepts of social harmony and personal integrity, while also representing humanity as a collective force. In relation to other runes, Mannaz represents either our relationships or our inner self, and its meaning is influenced by the runes around it. It does not directly oppose or support other runes but instead offers further insight into the meaning of the runes around it.

Reversed, however, Mannaz embodies manipulation and isolation, that you or your community is disconnected from each other. Its full meaning in the reverse position is supported by the runes around it.

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Mannaz invites us to remember that we are a small part in a larger picture and that our role in society is important. We are greater together. Below you will find a printable, cheat sheet that includes a summary of all important information that you can incorporate into your Book of Shadows or Grimoire.

Click the image below to download your free cheat sheet for your Book of Shadows or Grimoire.

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Wall of Justice Spell to Block ICE or Other Unjust Forces

Watching things unfold the way they have since January 21st in the United States has been both disheartening yet confirming. I had been telling people for months prior to the election what to expect with a second term, and the number of people insisting it wouldn't be this bad was alarming. It is exactly as bad as we said it would be, and every day I feel like we are flooded with more bad news. The ICE raids, in particular, have hit me the hardest as I watch my students hide in their homes, terrified to go to work, pick up groceries, or play outside. I am talking about children being terrified to even exist in brown skin. As a result, I decided to design a spell to help protect my students and their families, along with some practice mundane actions as well. No spell will completely keep you safe, but when paired with common sense and activism, it creates a potent combination. Know Your Rights has an amazing guide for If You Encounter ICE, as does Immigrant Legal Resource Center and ACLU Texas, that perfectly pairs with this spell. I also highly recommend downloading ICEBlock to your phone.

What You'll Need

• Brick or stone
  
• Black paint pen (or water-resistant permanent marker)
• Dish of water (large enough to hold brick or stone)

What to Do

This spell is best performed during the waning or full moon.

Begin by grounding, centering, and cleansing your space and materials using your preferred methods. On one side of the brick or stone, write words representing ICE, white supremacist structures, or other unjust forces you want to block, such as "ICE," "oppression," “hate,” or “fear”. On the opposite side of the brick or stone, draw an Algiz (ᛉ) rune.

*Not pictures of my actual spell

Place the stone or brick in the dish of water and chant, “This wall stands strong, blocking hate, rejecting fear. ICE shall not enter here. So I will it, so shall it be.” Hold your hands over the brick or stone as you visualize this brick or stone as part of a greater wall that blocks oppressive energies from entering your community or space. Feel your energy and visualization entering the brick or stone, empowering it with your intention. Continue chanting and visualizing until your intuition tells you the brick or stone is charged.

Remove the brick or stone from the water and place Algiz rune up in one of the following locations based on your intention:

• Your or a friend's entryway (door or window)
• On your altar
• In a community space such as a public park, garden, community center, or other public space, specifically near a fence or wall, if you can
• In a wall or fence you or the community is building
• around a map of your city or town (as suggested by a commenter below)

Do not bury the brick or stone, as it needs to be recharged monthly by the waning or full moon, after major events such as protests, incidents of hate or political unrest, or emotionally intense events, or as needed.

To recharge, pour fresh water over the brick and say, "Fresh water renews this wall's strength; no hate shall pass. ICE remains blocked from this space. This wall holds justice."

Warnings/Modifications/Alternatives:

• Remember, visualization is not necessarily seeing an object in your mind, but instead an incorporation of all senses to bring about the object or intention. When visualizing, it's more about creating those feelings than necessarily seeing the object or outcome in our mind.
• If placing in a public or semi-public space, try to avoid drawing unwanted attention. Do not do anything illegal in the process of placing this brick or stone.
• This spell is great to do in groups, whether with your coven or as part of a community event. Each member makes their own brick or stone, which can then be used to erect a wall to protect a designated area. Combining all of your energy and intention strengthens the spell. This is especially useful in protecting a specific family or community member.
• To customize this spell, you can add herbs such as St. John's Wort, rue, angelica, rosemary, or mugwort.
• For additional protective strength, drip protective oils such as hyssop or dragon's blood.
• Instead of plain water, consider adding Florida water for additional protection.
• This spell alone will NOT keep you or others completely safe. It must be combined with mundane actions to work, so don't make this brick or stone and think you are suddenly invisible and can do whatever you want. That isn't how magic works, no matter how much we may want it to.
  
  

Why You Did It

Understanding the whys of a spell (or ritual or recipe) is just as important as performing it. It helps you understand the process so you can modify the spell or ritual to suit your needs, and helps guide you in writing your own. It's my intention to provide these explanations so that you can build a better understanding of how spells are written and executed, so you can modify and build your own spells (the goal of my Spellcrafting Series). 

*Not pictures from my actual spell

First and foremost, this spell is best performed during the waning moon, which is strongly associated with banishment. Since we are trying to repel these forces or entities, the waning moon is the best time to do this. However, this spell can also be performed during the full moon or even the waxing moon. The full and waxing moons are both associated with strength and amplification and can therefore strengthen the wall you are building. In times of dire need, you can ignore the moon phase altogether and work the magic you need to.

Bricks and stones were the most commonly used materials to build walls and fences, and in many places they still are. The brick or stone symbolizes strength, foundation, and permanence, the same elements you want in a wall, fence, or fortress that resists oppressive ideologies and institutions, such as ICE and white supremacy.

Writing the oppressive force or agency onto the brick or stone in black not only externalizes the issue and gives you power over it, but also helps banish or block them, as the color black is associated with banishment and protection. The Algiz (ᛉ) rune is a symbol of protection, especially against outside forces. By writing words associated with ICE, white supremacist structures, or other unjust forces you want to block on one side, and the protection rune on the other, you effectively block the force from coming any further. This is further strengthened by placing the words associated with what you are blocking face down, placing them away from you, and making yourself hidden from them.

*Not pictures of my actual spell

Water is associated with purification, fluidity, and protection. By placing a brick or stone in the water, you energetically contain the harmful forces named and purify your life of them. The brick or stone can remain in the water for further protection or be placed somewhere it can serve as a direct protector.

Finally, the chant and visualization charge and empower the spell and connect it to a larger wall of collective resistance. Fighting against oppression and breaking down oppressive forces requires communal efforts, and linking your strength with that of others greatly reinforces the wall of protection around our most vulnerable. Even if others are not making bricks or stones like you, I know others are praying, raising energy, lighting candles, protesting, calling their representatives, writing new bills, representing immigrants in court, and taking other social justice actions. All of these examples raise energy that blankets our communities, and your brick is just another addition to the growing wall.

Want to break this spell? Simply remove the stone or brick from its location and scratch through both the words and rune while saying, "I release the energy contained within." You can also leave the spell to wane naturally over time. Without upkeep, the spell will naturally degrade and fade into nothingness. 

Remember to record this ritual in your Book of Shadows or use my Spell/Ritual Worksheet for reference later.

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Things are tough right now. It's important that we continue to remain hopeful and joyful, as both are revolutionary acts. Look out for each other. Get involved when you can. Don't be afraid to use your magic to fight oppression. After all, that is what witches have always done, and I am proud to be a witch. Stay safe out there, my friends.

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Magical and Medicinal Uses of Rowan

Gender: Masculine
Planet: Sun
Element: Fire
Powers: Death, Healing, Perseverance, Protection, Psychic Powers, Strength

Magical Uses and History: Commonly known as Mountain Ash, Rowan has long been associated with witches, both as a tool of witches and as a defense against them. In order to fully understand where these properties arose from, we need to look no further than rowan's many names.

The name rowan is derived from the Scandinavian rauðr, meaning "red", and likely originates from Viking settlements in Scotland and northern England. This name refers to the bright red berries characteristic of rowan trees. Archaeological evidence suggests red was associated with protection and was often used in ceremonial burials, paintings, and even religious artifacts like the rosary. Furthermore, the berries feature a five-pointed star or pentagram, a well-known symbol of protection. The berries alone denote powerful protective properties, and as such, the berries and branches were often used in protection rites, rituals, and spells.

Rowan trees are often found near ancient burial sites, and are thought to provide protection against spirits of the dead. Rowan sprigs and berries were often worn or carried as protection, and even tied to livestock for the same purpose. Archaeological evidence suggests loops and crosses of rowan may have been hung in homes, especially above entryways, to protect against evil, negativity, and witches. In Celtic countries, rowan was commonly used to stir milk to protect it from curdling. There is even an old rhyme which states, "Rowan tree and red thread, Make the witches tine their speed." This suggests that rowan, in conjunction with the color red, protected against witches and would slow them down. They were so favored that it was frowned upon to cut down rowan trees, and removing one from your property was to invite bad luck. In many Celtic cultures, they were so revered that sprigs and berries could only be harvested using specific ritual tools and ceremony. In Norse mythology, it is the rowan that saves Thor from a fast-flowing river. All of these myths, folklore, and uses confirm that rowan is a powerful protector and can be used in rituals and spells for that purpose. Carry rowan on your person or in your car to ensure safe passage. Hang above doors and windows to prevent unwanted entries and negativity from entering your home. Use in spells and rituals to protect against curses or even break them, or prevent another witch from finding you. Include the berries and leaves in protection bags and spell jars. I have added 3 rowan berries to my hedge riding sachet to keep me safe while traveling to the Otherworld. Its uses in protection magic are truly endless.

Outside of Celtic countries, the rowan was also highly favored for its magical properties. In Greek mythology, Hebe, the goddess of youth, had her magical chalice stolen. The gods sent an eagle to retrieve it, and in the process, it was injured. Wherever its blood was spilled, rowan trees arose, which is said to explain its feather-like leaves and red berries. As such, the rowan is associated with blood, strength, and perseverance, and therefore can be used in spells and rituals for the same purpose.

In many countries, particularly in Scandinavia, the rowan is known as mountain ash because it commonly grows in craggy areas and in the most unlikely of places. It thrives in a wide range of zones, from 3-7, surviving the harshest of climates. As such, the rowan is associated with perseverance and strength. This makes rowan the perfect addition to spells requiring perseverance, allowing it to last longer and under harsher conditions than the spell normally would. The berries, leaves, and bark can strengthen the spell and ensure the best outcome while simultaneously protecting against backlash.

Finally, rowan is often associated with psychic powers and divination. This most likely arises from its use in making rune staves among the Norse. Use rowan branches to create your own runes or add the leaves to divination incense to increase your psychic awareness. It also makes the perfect incense to use during hedge riding or other astral travel. 

There is so much folklore surrounding rowan that it is impossible to include it all here. I highly recommend checking out the many resources detailing its uses across multiple cultures to add to the information found here.

Rowan can be used in a number of spells, including:

   Protection Spells

   Strength Spells

   Divination

Medicinal Uses: Wild rowan berries contain parascorbic acid, making them mildly toxic when consumed raw. In high enough quantities, especially in children, consumption can result in death. Their toxicity, however, is why rowan berries were often used as a laxative, as they induce diarrhea and vomiting. Modern varieties of rowan, however, have been bred to be more edible, and heating wild rowan berries turns parascorbic acid into sorbic acid, rendering it harmless. In folk medicine, rowan berries were commonly used to treat gout, digestive issues, menstrual cramps, and kidney disease. However, there is no current research to support these uses, and in many cases, wrongfully prepared berries can result in furthering these diseases. If you plan to use rowan berries in your herbal medicine practice, I highly recommend consulting with a licensed herbalist first.

Preparation and Dosage: To create a rowan berry infusion, combine 1 cup boiling water with 1 tablespoon dried rowan berries. Allow the mixture to infuse for 15 minutes. Drink up to three times a day. As a tincture, take 1 milliliter up to 3 times a day. Again, proceed with caution as rowan berries in high amounts can cause digestive upset, diarrhea, vomiting, kidney failure, and even death. 

Want to print a copy of this for your Book of Shadows? Click below for your free copy!

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Book Review: Shamanism and Your Shadow by Granddaughter Crow

Disclosure: Some of the links below are affiliate links, meaning, at no additional cost to you, I will earn a commission if you click through and make a purchase. I received a free copy of this book in exchange for an honest review.

Hello, witches! I apologize for my continued abrupt absences lately. I have spent the last year and a half planning my wedding and honeymoon, and the time finally arrived! Needless to say, I didn't have time to batch write prior to leaving, nor was I able to write while away. I promise to share photos once I get them back from my photographer in the next week or two. It was a beautiful occasion, and I am so thankful I got to marry my best friend. 

Needless to say, I've been busy, but our honeymoon provided the perfect opportunity for poolside reading, and I was able to knock out a couple of occult books alongside some marvelous fiction. One of those books was Shamanism and Your Shadow: Using Animal Guides to Explore and Heal Your Inner Self by Granddaughter Crow. Llewellyn reached out a couple of months ago asking if I was interested in any of their latest releases, and this was the first one that caught my eye. Shamanism and shadow work? Count me in!

Unfortunately, I was slightly disappointed. It's not that it doesn't offer a unique and valuable approach to shadow work; it's that it was poorly executed and too surface-level for me. At just under 200 pages, the first half of the book is entirely background information, not actual work. I felt there should have been lengthier chapters on shadow work instead, but still found the book enjoyable overall. Granddaughter Crow does an excellent job of presenting shadow work through the lens of shamanism, and it truly opened my mind to how I can incorporate her teachings into my own shamanistic practice. Hedgecraft is a form of shamanism after all, and with journeying more into Norse paganism, I am starting to delve into seiðr as well (more on that to come). But before I get ahead of myself, let me give you an overview of the book, what worked for me, and what didn't.

First and foremost, the book opens with a disclaimer that the practices outlined in its pages do not replace medical assistance and professional help. As the contents deal with trauma, there are definitely some precautions readers should take to remain safe. I love that Granddaughter Crow does not dismiss science and medicine, but embraces them throughout the text. As a scientist myself, it's extremely important to recognize that modern medicine can and does work with other systems of healing. Medication is not an enemy; it's a life raft. 

Part 1 spends time diving into the science of the shadow and the different perspectives of Freud and Jung. She also discusses the trauma cycle (enlightening), how it can be interrupted and where, and the consequences of such interruptions to the cycle. All of this was fascinating and important to the work as a whole. In this part, Granddaughter Crow also discusses what shamanism is, the basic practices of all shamans, no matter their culture, and what an altered state of consciousness is and how to achieve it. Again, all is important to understanding the lessons and exercises in Part 2. 

She then goes on to discuss the stages of spiritual development, which felt completely disconnected from the rest of the text. It felt like she just wanted to share her system with everyone without having a justifiable reason to. It added nothing to the overall book, and those pages would have been better spent on the exercises in Part 2 than on the introduction. It's also in this part that she discusses chakras and their use in shadow work. I'm not going to lie, this made me feel some kind of way. Let me explain.

Granddaughter Crow is a member of the Navajo tribe. She is an expert in her field, both through ancestral teachings and modern teachings. However, the mixture of one closed practice with another did not sit well with me. She addresses my concern by hinting that her practice is neoshamanism, which combines aspects and knowledge from around the world, but that feels like a justification for colonization. I am going to stop there, though, because I do not want to talk over an Indigenous voice, but I would hope we would recognize that the colonized adopting colonizer norms is reflected in this particular instance. Take that as you will. It does not detract from the lessons Granddaughter Crow has to share, nor is it particularly important in the exercises, so it can be easily adapted and changed to suit anyone's needs. As always, I encourage you to do what feels right.

Part 2 finally jumps into the shadow work exercises, which, for me, is the real meat of the book. It's why I picked it up to begin with. Granddaughter Crow approaches shadow work from the perspective of a Navajo shaman, which is looking at the whole instead of dissecting the problem into its individual parts. I love this worldview, which is sometimes difficult to stick to when my science brain wants to break down everything to try and understand it, but you can't do that with trauma and shadowwork. You must look at the whole in order to heal. Her perspective is truly unique and one I have not seen replicated in any other shadow work books, of which I have read a fair few. Hey...I'm interested in bettering myself, you know?

Granddaughter Crow breaks down the work into four chapters, each centered around a specific animal guide or totem and step of the healing process: recognize, acknowledge, understand, and respect your shadows. These animals include those taboo in Navajo culture and tend to be demonized in other cultures: raven (recognize the shadow), snake (diagnose the shadow), owl (understand the shadow), and wolf (respect the shadow). Because these animals are taboo, she does not share the Navajo stories, but instead pulls from Norse, Greek, and biblical mythology to teach the lessons needed. I always love learning about other cultures, but completely and utterly respect her choice not to share stories from a closed practice with the world in order to keep it sacred. The Navajo believe that talking about taboo topics will unbalance the speaker and all those who listen, so out of respect for her elders, she chose to use stories from other cultures. Honestly, using popular myths makes the lessons more accessible to the general public, and it was a good move on her part.

Each chapter in Part 2 focuses on one aspect of shadow work, but follows the same basic format. First, we are introduced to the animal, their myth and meaning, a guided meditation, journal prompts, reflection, tools to use, and their medicine wheel connection. If you are already familiar with the basics of shadow work and shamanism, like me, you can skip Part 1 and jump right into Part 2. The guided meditations are beautiful, the analysis of the journeys thorough, the tool work enlightening, and the animal connection meaningful. 

My biggest complaint with Part 2 is that it still felt rather surface-level. Granddaughter Crow suggests taking several days or a week to complete each lesson, but I struggled to drag things out that far with what was provided. I feel like I was just getting into things, and it was over. This would likely work incredibly well alongside therapy or even with a buddy with whom you can discuss things. I feel like that would help drag out the process and really allow you to dive deep into your trauma. Overall, though, I really enjoyed the exercises and was especially fascinated by the tool use, such as feathers for chord cutting.

Before I wrap up this review (it's long, I know), we need to be reminded that cultural appropriation exists, and if you are not Indigenous or belong to a culture whose sacred practices are being used, you should think twice about incorporating them into your own. This isn't just about chakras, but the use of spirit animals as well. Granddaughter Crow justifies her willingness to share the terms "spirit animal" and "totem" by using the origins of the words, but forgets that the act of translation is an act of colonization. Of course, the Navajo and other Indigenous people didn't use the words "spirit animal" or "totem." They are English words. As RF Kuang so eloquently put it in Babel, "Translation means doing violence upon the original, means warping and distorting it for foreign, unintended eyes." And while Granddaughter Crow says she does not mind those outside the culture using the term "spirit animal" and "totems," other Indigenous people most certainly do. She even says she does not speak for everyone, so keep that in mind when moving forward with the lessons in Part 2.

Yes, animal guides have been found across every single culture on Earth. Yes, working with animals spiritually is an open practice. Yes, you can use animals to help guide your shadow work or any work you do. Yes, you can call that animal guide whatever you want in the privacy of your own home. Just be mindful and respectful, and always trust your intuition and your ancestors to make the right choices for you and your practice.

Shamanism and Your Shadow: Using Animal Guides to Explore and Heal Your Inner Self is for a very niche audience, and despite the issues I had with the book, I still find it a valuable read for those looking to integrate a shamanistic approach in their shadow work. Granddaughter Crow's perspective is enlightening and gave me a lot to think about. I will likely come back to Shamanism and Your Shadow, particularly Part 2, as I continue my journey into Norse paganism and heathenry, specifically to better integrate animal guides into my practice.

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What is Midsommar?

Unlike the other holidays on my Heathen calendar, Midsommar is the only one not specifically mentioned by name in the Ynglinga Saga by Snorri Sturluson. In fact, there is very little evidence suggesting Midsommar is based on ancient pagan customs from Germany and Scandinavia, an idea largely put forward by J. G. Frazer in The Golden Bough, where he states that "Midsummer Day" was Christianized into St. John's Day and that the pagans celebrated this holiday by creating sun charms and holding "...magical ceremonies intended to ensure a proper supply of sunshine for men, animals, and plants." This belief has been further perpetuated throughout the twentieth and twenty-first centuries with authors adding more and more details to their claims, such as bonfire rituals, sympathetic magic, and the existence of large sun cults. While Frazer's idea that medieval Summer Solstice traditions arose from more ancient Germanic and Scandinavian practices seems plausible, there is simply no evidence to support this. So where did it come from?

Jacob Grimm describes two distinct summer seasons in which fires were lit in his book Deutsche Mythologie. The first took place in the north around Easter, while the second took place in the south around midsummer and included sunnenwende games. Based on the differences between the two festivals, Grimm concluded that the northern tradition was likely older, while the southern tradition was most likely adopted from the church and Italy. Some speculate that the southern tradition arose from Caesar's move north during pre-Christian Rome, while others suggest it arose from Germanic legions returning home from service. Nordic and Germanic literature and mythology seem to support Grimm's claim, as neither tradition has any deities associated specifically with summer nor its solstice. However, there is ample evidence to suggest that winter's defeat was the most important moment of summer, as seen with the other three festivals or blóts. So does this mean the Norse didn't care about the sun? Quite the contrary!

Surviving winter was their paramount concern, as at least 40 days were spent in perpetual night in the high northern latitudes. The sun's return was strongly encouraged and hailed by the three other blóts celebrated by the Norse. Winter Nights or Vetrnætr was a time to celebrate family, ancestors, and the bountiful harvest, a way to give thanks and ensure survival through the winter months. Yule, on the other hand, was a celebration of the days growing longer and the rebirth that was soon to come, while Sígrblót celebrates the actual defeat of winter.

Apart from the known blóts, archaeologists have found sun-disc carvings across Scandinavia, including one featuring a large disc being held over a person's head in apparent triumph (Figure 1) and another depicting a sun wagon (Figure 2). These findings further suggest that the sun's return was important to the Nordic people.

Figure 1: Petroglyph from Stora Bracka, Brastad, Bohuslan

Figure 2: Sun Wagon from Stora Bracka, Brastad, Bohuslan

According to Olaus Magnus, the people of the Arctic regions welcomed "the returning radiance of the sun with special dances" and feasts. His description emphasizes not the abstract significance of summer, however, but the practical significance-- that life becomes easier because food is more plentiful. However, there was no set day for this sort of celebration. Grimm says the day was chosen based on signs such as "the opening of flowers" or "the arrival of birds." This places celebrations most likely in June, when the Vikings returned from their voyages, which would also explain why there would be a large community gathering.

It's not until the late 10th century that these sorts of summer celebrations are given an exact date of June 24th. King Olaf Tryggvason of Norway, in his attempt to remove paganism, set all celebrations to occur on St. John's Eve, thus uniting pagans and Christians into one midsummer festival. This is also the only time we see a midsumarsblót (midsummer sacrifice) mentioned in historical texts. According to Óláfs saga Tryggvasonar 65, this mention of a midsummer sacrifice was not an actual holiday but a threat, as Olaf states he will not sacrifice animals, but instead nobles, if the pagans do not convert. It worked, at least for a time, and Olaf was able to shift the political climate without bloodshed.

As southern traditions continued to travel north, we continue to see evidence of Midsommar-like festivals being held across Scandinavia. These celebrations were marked by the well-known bonfires, communal feasts, games, dancing, drinking, and general revelry. Magnus described such a celebration in Sweden in the 1500s:

". . . the whole people, of both sexes and all ages, regularly gather in crowds in the public open spaces of cities, or on a flat stretch of ground in the fields, and everywhere light great fires for round dances and skipping dances. They repeatedly sing and simulate in dancing the glorious feats of ancient heroes, performed at home, abroad, or anywhere in the world, and also the deeds which famous women, to gain everlasting praise, accomplished from a desire to preserve their chastity. Moreover, in traditional ballads, to the accompaniment of harps and pipes played alternately, they unfold the actions of idle, degenerate noblemen, cruel oppressors, and crude women who have cast out virtue."

Grimm also tells of large wheels being set on fire and rolled down a hill into the Moselle River, which was used to predict future wine harvests. A wheel landing in the water while still burning foretold of a good wine harvest. All in all, the holiday grew into what most modern pagans and witches are familiar with today. Unfortunately, it's not some ancient Viking holiday as some would have you believe, but one that evolved over time through human interactions and cultural exchanges, and our desire to celebrate and hold community.

So if it's not some ancient Nordic holiday, why did I include it in my celebrations? Because my ancestors celebrated it. Not only can my family trace distinct bloodlines back to Vikings who colonized Scotland, but we can also trace more recent ancestors back to Sweden. Modern Swedes celebrate midsummer festivals. While my immediate family didn't hold any specific celebrations growing up, we usually attended festivals held during this time and often had a bonfire and large meal to celebrate summer and the fruits of the earth. Being able to connect with my ancestors in a meaningful way is an important part of my practice, and Midsommar allows me to do just that. Our modern celebrations are just as valid as those celebrated in the ancient past and are often more powerful because they hold more significance to us.

This year (2025), Midsommar takes place on June 20th/21st in the Northern Hemisphere. Keep an eye out for my upcoming post on ways to celebrate Midsommar, my sacrifice suggestions, feast recipes, and altar inspiration! Until then!

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