Column: What Do Your Deeds Make You?

All years are full of death, just as they are full of life. This year, however, seems particularly violent. Admittedly, this dark feeling is encouraged by the mainstream media, the alternative media, and social media. Even with that caveat, the past month has seen a heartbreaking tide of killing. Between June 12 and July 22, we collectively witnessed over 150 violent deaths: the Orlando nightclub shooting, the Dallas and Baton Rouge police shootings, the Nice and Munich attacks, and the killings of Alton Sterling and Philando Castile.

Of course, there were many, many other killings in the United States and around the world, but these are the ones that have dominated our national discussion. During the same period, more than 80 people were murdered here in Chicago. Although repeatedly referenced in arguments and memes, the names of the Chicago dead go unspoken as they are used in politicized one-upmanship. Even as we change our Facebook profile images to show solidarity with victims of one of the tragedies obsessively covered by the mass media, mass murders in Africa, the Middle East, and elsewhere continue to go unmentioned. Such are the workings of our collective consciousness.

I unequivocally condemn every one of these killings. They are all acts of terror and horror, and people of conscience should be mortified by each of these awful acts of violence. Depending on our politics, we blame some victims and lionize others, allowing our prejudices to parse which victims are more deserving of being honored. It is time to move beyond such narrow perspectives and recognize that each life snuffed out is an equal tragedy.

The deceased themselves are no longer able to care what ideology or mental state lead to their death. Dead is dead. The question for the rest of us is whether we can find a response better than blaming entire religions, professions, races, or movements. Can we do something more productive than increasing the level of hate?

The time has come for those of us who practice a form of Ásatrú or Heathenry to ask what positive actions we can take in such a charged climate.

For many Heathens in the United States, a cornerstone of worldview is the declaration that “we are our deeds.” If this is to be more than a slogan, we should treat the killers in each of the tragedies equally and hold them accountable for their actions. Rather than focusing on the dead who can no longer speak for themselves, we can demand that the perpetrators be put on public trial and face a lawful reckoning. We can act like the Heathens of old, and insist on bringing the killers before the modern-day equivalents of the ancient Thing, the assembly where public judgments were rendered.

If we are our deeds, let us hold the doer of the deed publicly accountable rather than declaring him innocent without indictment or giving him the martyrdom he seeks by executing him in the street. We often hear the refrain that the innocent have nothing to fear from the police. If that is so, then any officer who kills a citizen in the line of duty should have nothing to fear from a jury of citizens and should volunteer to be put on trial instead of asking his union to prevent legal proceedings. Rather than killing a mass killer on the spot or blowing up a shooter with a robot, let the professionals we employ with our tax dollars use their training to capture and bring killers to account.

Heathens often point to academic definitions that tag historical polytheism as “world-affirming” — in contrast to traditional Christianity, which is asserted to be “world-denying.” Are modern Heathens truly “world-affirming?” To be so means that we are active in the world, that we have a place in this world’s flow of events. Many of us are attracted to the history, legends, and sagas of the ancient Germanic tribes and peoples because of their wide-ranging travels and the determined spirit that led them to play major roles in the timelines of multiple world cultures and civilizations. If we consider ourselves the spiritual descendants of the ancient Heathens, how do we make our mark on the world of today? How do we involve ourselves in the great debates of the issues of our own time?

Some Heathens insist that they are only interested in their own innangarð, focusing exclusively on the “inner yard” of their closest family and friends. As in the distant past, today the outside world forces itself into the inner one. Family members who are part of the LGBTQ+ community are targeted for hate crimes by both Islamic extremists and those whose personal issues lead them to strike out in extreme acts of public violence. Our Black loved ones are disproportionately targeted by police officers who break their own rules of conduct. Right-acting police officers in our communities are gunned down, and their killers –- in both Dallas and Baton Rouge –- are damaged veterans of our nation’s military.

If we turn our backs on the world and pretend that nothing affects us or those we love, honoring the deeds of our literal and aspirational ancestors while performing blót and symbel, how are we different from Sunday Christians who only turn their thoughts to Christ while sitting in church pews?

If we truly believe that we are connected in a web of wyrd, we must acknowledge the length of the threads that bind us all. We are affected by the wyrd of the police officer shot by a sniper and by that of the unarmed Black man shot by a police officer. We are connected to the children driven down in Nice and to the club-goers massacred in Orlando. Rather than fanning the flames of division, can we agree that all who commit these acts should be held accountable in courts of law, rather than crucified in the court of public opinion or gunned down in primitive street justice?

By putting the perpetrators on trial, we can distinguish between the lone gunman and the agent, between the disturbed and the driven. Maybe this can prevent us from tarring an entire community with the deeds of one violent person. By refusing to even indict officers who shoot unarmed Black children, we encourage conspiracy theories suggesting all police departments are filled with white supremacists. By executing mass shooters in the street rather than prosecuting them, we enable the hateful to draw connections to racial, ethnic, and religious communities where there may be none.

As members of a much-misunderstood minority religion, these issues are of primary concern to us. The targeting of specific groups and the slandering of their reputation is something with which we can deeply empathize. As individual Heathens, we are often tarred with the deeds of the most extreme who claim a connection to our tradition, and even the deeds of those who are only connected to our religion by unprofessional journalists who refuse to perform due diligence.

Shortly after the shooting of the Dallas police officers, The Huffington Post accused one of the victims of being a white supremacist and connected him to Ásatrú – even while acknowledging that he was a Christian. The accusation was based solely on the “research” of “a band of international internet sleuths;” in actuality, on a meme and a blog post by “Johnny Islamabad.”

Quoting the same old quotes from the Anti-Defamation League and the Southern Poverty Law Center that are trotted out every time a Thor’s hammer is mentioned by the press, The Huffington Post states that “Asatrú” symbols are not “inherently racist” while still insisting that “Asatrú beliefs appeal to white supremacists.” No parallel assertion is made for the appeal of the officer’s Baptist beliefs to violent racists.

When practitioners of Ásatrú or Heathenry complain to writers and editors about this sort of meme-based and poorly sourced journalism, their concerns are laughed off or ignored. For Heathens who neither deny their religious beliefs publicly nor cover them with assumed Icelandic-styled pseudonyms, articles like this have serious consequences: no matter how derivative or poorly written they are. In our private and professional lives, we are faced with people who only know of our religion through this sort of journalism. They assume that we share views of the most extreme fringe, or they are at least suspicious that we harbor unsavory notions.

We can pretend that this doesn’t matter, or that we are “tough guys” who care little for the opinions of others. However, these types of media-driven assumptions can have serious repercussions that affect our ability to earn a living or make us targets for various stripes of bigot.

In such a climate, how can we not support others who are suffering the same slanders? We can say that we do not stand up for Black lives, because we are not Black. But when they come for us, who will be left to speak for us? If we don’t want our own rights taken away, we must stand up for the rights of others.

We often speak of the ancient Heathens who faced violent conversion from overbearing rulers in Scandinavia and continental Europe. We puff out our chests and fantasize about how we would have acted if we lived then. We place great emphasis on the keeping of oaths. Shouldn’t we stand today against the oath-breakers among the police who abuse their power to terrorize, torture, and kill our fellow citizens? Shouldn’t we stand with the honorable members of the police departments, the Muslim community, the Black community, and the LGBTQ+ community against those in every community -– including our own -– who would harm us all?

There is much that we can do. Heathens of positive intent can push back against horrifying acts of violence, engage with the larger world, take part in the dialogue of our times, and help Heathens themselves overcome the slander of our own tradition. This is a question of individual conscience and local community initiative, but there are many actions that we all can take.

Volunteer and vote for candidates who stand against hate aimed at any community. Openly challenge friends and family (online and in real life) who promote prejudice. Contact the media and push back against biased reporting. Call your representatives and tell them you want them to fight against hate. Get to know your local police officers and support the ones who publicly speak out. Support minority communities in your area and take part in their protests. Join interfaith organizations. Work to make your own Heathen group welcoming to practitioners from all generations, races, ethnicities, genders, and sexual identities.

Or, you can welcome the current climate of hate, deny the world, draw lines of separation between people, and retreat into a monochrome practice that excludes anyone who isn’t exactly like you. But then you must ask what your deeds make you.

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