second generation paganism

Articles and Essays on the norse, Loki and Paganism

Over the last year or so I have been building a small library of essays and articles on paganism, Loki and the Norse. I’m happy to share, just message me which ones you would like to read and the email address you want the pdf sent to and I’ll send it over:



 Loki, the mischief-maker and adversary of Norse mythology, is a dynamic and ambiguous persona, best understood as figure belonging to the mythic type known as Trickster. This thesis presents three distinct points in its treatment of the mythic figure Loki as Trickster. The first is an argument of the criteria and attributes that make a mythic figure a trickster and the validity of the trickster as a comparative category within the study of religion and myth. Next the Norse myth cycle is examined as it pertains to the attitudes, actions, and personality of Loki, showing him to be an ambiguous contradictory creature. Lastly, there is an explicit comparison between the descriptive and theoretical rubrics and the myths, illustrating how Loki is best understood as a liminal, Trickster figure.

2. The Age of Loki The Dismantling of the Self.  In: Seven Basic Plot: why do we tell stories? by Christopher Booker

There is one mythological tradition in human history which stands separate from all the others. This is the web of myths which we can piece together from various epics of the pre-Christian peoples of northern Europe, which show the whole adventure of life on earth ending in a mighty, all-consuming catastrophe: the Teutonic Gotterdammerung, the Norse Ragnarok, the passing of the gods and the destruction of the world. There is one particular feature of this story which makes it an apt prologue to our final chapter, which looks at how storytelling has reflected the evolving consciousness of Western civilisation over the past 200 years.

3. Motivation and meaning in Lokasenna

by McKinnel and Kirk

(no abstract available)

Norse Culture/ The Norse & culture

1. The Flying Noaidi of the North: Sámi Tradition Reflected in the Figure Loki Laufeyjarson in Old Norse Mythology

The early 20th century’s revolutionary proposal that there may have been remnants in the multifaceted Old Norse culture of the culture of the Sámi people, whose contact with the Norsemen was close and reaches back to a very early period, has gradually become a very popular topic among many Old Norse scholars. Until now, however, the chief focus seems to have been directed to any connection with the figure of Óðinn and the Norse concept of seiðr, of which equivalents can be found in Sámi magic practices.The aim of this paper is to look at evidence of the ambivalent role and existence of the figure of Loki in northern Europe and certain cultural parallels from those northern and eastern areas with which he seems to be most closely associated. These parallels are suggestive of a “foreign” and possibly Sámi origin for this figure, or at least of strong influence from Sámi culture. In the light of these possible connections with the Sámi, it is noteworthy that in later accounts, Loki seems to have developed into a devilish character at the same time as attitudes toward the Sámi and their “primitive” magic became more hostile with the northerly progress of Christianity in Scandinavia. Under scrutiny will be those features of Loki’s dualistic character that reflect various aspects of Sámi beliefs and worldview and the possibility that Loki’s figure may possibly have originally developed in the northern parts of Scandinavia, on the border of Sámi and Norse cultures.


2. god geyja: the limits of humour in Old Norse-Icelandic paganism

by Richard North

Laughing at religion was easy for medieval Christians, whose Twelfth Night and Shrovetide revels seasonally encouraged the parody of God’s priests and scriptures (Screech, pp. 220-61). Here it is presumably the worshipper’s, not the agnostic’s, familiarity with the divine which ‘breeds innocent humour withingroups who share common knowledge and common assumptions’ (ibid., p.228). Within religious groups the humour is innocent even when propriety is transgressed, for ‘without the veneration there would be no joke’ (ibid., p. 232),and the common set of beliefs amplifies a shared response to jokes, be they ever so irreverent (cf. Cohen, pp. 25-9). The joker elicits the knowledge of others,who then find themselves contributing the background that will make the joke work; if it works (even tastelessly), the audience joins him in its response (even unwillingly) and both find themselves ‘a community, a community of amusement’ (ibid., p. 40). And yet there are some who fail to see the joke, who might regard religious irreverence as blasphemous. To what extent heathen jokers could blaspheme is a question I shall face here


3. HANDBOOK OF NORSE MYTHOLOGY : The nature of mythic time – Myth and History


(No abstract available)

General Paganism

1. Inclusive Families, Inclusive Traditions: Supporting Queer Children in Family Pagan Practice

by P. Sufenas Virius Lupus

Modern Paganism, however deep its roots in the past and in ancient civilizations might be, is a relatively new religion. However, it is old enough that there are some second (and even third) generation Pagans now, who have been raised within the religion for much, if not all, of their lives, and have continued on with it in their adulthood. Difficulty arises, though, when parents discover that their childrens’ spiritual needs differ from their own - particularly when the child expresses a different sexual orientation or gender identity.

I hope these are of interest to someone. Send me an ask or fanmail with which ones you want and your email and I will get them over to you as quick as possible :)