P.3: From N. Pennick
to Celtic/Northern Literature
Nigel Pennick's
work and other similar writers today, give the impression of presenting a
singular 'truth' about the past, but maybe the more obvious aim of such writers
is more concerned with the present than the past, and how the past can be used
to empower current ideas.
Classical authors were referring to
diverse localised communities, rather than a
homogeneous entity, that came to be called 'Keltoi'.
Current academic literature will claim,
the Celts themselves were regionally variant: Gaulish
Celts were similar to but not the same as Irish Celts. Although the
'linguistic' definition of the Celts is broad, it remains the accepted
terminology - 'Celt' has an undeniable 'currency' - and archaeologists and Celticists have little choice but to battle with its generalising, nationalist, but useful nature. And in the
popular realm, 'Celtic' is a buzz-word, frequently used unreservedly to mean
many things, from the Neolithic passage tomb at Newgrange to silver jewellery and rock music.
Religious knowledge among the Celts,
according to various interpretations, was plausibly achieved through trances,
frenzies or stimulated inspiration of some kind. But there are other references
the chief Druid of the King of Ireland is described as wearing a bull's hide
and a white speckled bird's head-dress with fluttering wings, a typical
shamanistic appearance. S. Piggott an academic in his 1968 “The Druids”
suggests p. 164:
“Here and in other ritual and ecstatic
contexts of the use of bullhides, we may indeed have
a fragment from a very archaic substrate of belief. Here too we might place
such evidence as the sacrificial deposits of horse-hides or ox-hides,
represented by the surviving skulls and leg bones, recently identified in the
votive find in La Tene itself- this 'head-and-hoofs'
practice, known from the late third millennium BCE onwards in South Russia, was
a feature of recent shamanism in the Altai and elsewhere.”
Tacitus describes the druids in Britain;
their 'blood stained groves, the howling priests, their arms uplifted to
heaven'. Tacitus's statement exemplifies the ambiguous nature of the classical
sources: he may simply be misrepresenting the 'savage' Celts for political
ends. But, howling and screaming may refer to shamanistic chanting or singing,
a common technique of trance induction. The posture of the priests is also
interesting in this example, being characteristic of many inspirational
religions.
Before recent revisions of the term
'culture' and simplistic conflations of material remains with
culture-boundaries, archaeologists suggested the Celts were a 'civilisation' of 'Indo-Europeans' who were the first to use
iron and colonised Europe west of the Danube from
c.1000 BCE. Others will claim that strictly speaking the term 'Celt' is a
linguistic convention, the Celtic language being divided into Brythonic and
Goidelic, both of which suppose to survive in modern
form in parts of Britain, Ireland and Brittany. While they do not therefore
denote a racial or ethnic category, 'Celt' and 'Celtic' as they are used today
(among academics and in popular culture) implicit ly
refer to a distinct people and culture.
A combination of the term 'Celtic' with
'shamanism' doubles the contention and at first appears contradictory.
According to classical authors, the Celts were noble savages; they had a strict
and complex social hierarchy with all the attributes of civilised
agricultural peoples. According to some culture historians even today, they had
'evolved' considerably from the 'simple' and 'savage' society associated with
shamanisms. Though current archaeological theory avoids such loaded terms as 'civilisation' and deconstructs notions of social evolution
and similar racist, elitist approaches to the past, academia struggles to
loosen the tie with these ingrained concepts.
Many neo-Shamanic publications reinforce
them all the more strongly because they rely on outmoded classic texts which
reproduce them, and because neo-Shamanisms are predominantly unfamiliar with
contemporary archaeological/culture theory.
Both neo-Shamanic and academic writers
often do little to explain what Celtic and Northern shamanisms were actually
like, only pointing out examples which represent them. Recognising
the spirit world activities of shamans, the 'religious' component in
shamanisms, is arguably a vital factor. But it is not the complete picture.
Shamans are social beings, so to be able strongly to argue for such shamanisms
we must socially and politically situate Celtic and Northern shamans in
specific, localised, chronological and geographic
circumstances.
For the Northern example, only those
discussing the volva in Eiriks Saga rauda provide some degree of specificity, and it cannot be
inferred from this alone that one Greenlandic colony was shamanistic in its
world-view, let alone other Northern societies.
Acknowledging the difficulty of imposing
'shamans' on the evidence, and the possibility of a close link between coin
producers and practitioners of altered conscious states, J.Creighton
(in “Coins an Power in Iron Age Britain” 2000 p. 54) there 'may have been no
conceptual difference between a ritual specialist and a metalworker' (in “Coins
an Power in Iron Age Britain” 2000 p. 54), and he thereby avoids having to give
a specific name to these 'metalworkers/ritual specialists'.
It is also noteworthy that although
Creighton does not avoid the term altogether, he is certainly reluctant to
argue for a form of Celtic shamanism in his example, reflecting a wider shamanophobia in archaeology, although the 's' word need nor be a monolithic one.
For 'Celtic' and 'Northern' shamanisms,
it is imperative that the term shaman is theorised
and that any cited evidence for shamanisms be contextualised,
not universalised.
J.Matthews's assumption that 'beyond reasonable doubt Celtic
shamanism did exist' (Taliesin:1) is too bold a claim, though the possibility
of Celtic and more so Northern shamanisms certainly deserves more rigorous
examination. and in terms of Northern shamanisms as it might have been
widespread.
But today’s interpretations of a Celtic
and Northern shamanism exist predominantly in the form of neo-Shamanic
literature. The 'alternative' neo-Shamanic view reigns supreme in the public
sphere. These encounters with the “Otherworld” basically comes down to
sightseeing and acquiring souvenirs. Paganism, said to be the fastest growing
religion (as is Islam) - suggests 'it works'.
However the experts are feeding the
public with information while leaving it free to make such imaginative
reconstructions as it wishes.
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June 28, 2003