I’ve been thinking about climate change: there have been several articles recently about the areas of Wales that will be lost to rising seas over coming decades. This is going to cause major social and economic upheaval. It’s going to demand that our society direct huge amounts of resources to defending ourselves from the sea – which means that those resources won’t be available for other social programmes that many people depend on. Large numbers of people may be forced to leave their homes and communities for ever. This is inevitably going to be traumatic. This is where we will need our bards. In Wales, the figure of Gwyddno Garanhir tells us that this has happened before, and we survived. If we did it before, we can do it again. Gwyddno connects the tales of Taliesin and of Gwyn ap Nudd: the tales of poetic inspiration, and of deadly challenges.
I wrote recently about how moved I was by an article in the Guardian, in which journalist Kiran Sidhu wrote about Welsh farmer, Wilf Davies.
I was rather moved by this profile in The Guardian of Wilf Davies, a farmer in west Wales.
It’s perhaps a bit unfortunate that the sub-editor focused on Wilf’s diet for the headline (Wilf eats exactly the same food every day, and has done so for years). Still, that’s the job of a sub-editor: to try to get people to read the article.
I wrote this as a contribution to a discussion that’s ongoing in the members’ forums of the Druid Network. Those are private, so I thought I might post it here so that a broader audience can read it and contribute their thoughts.
I was recently reading a Substack article by Rod Dreher, a member of the Eastern Orthodox Church, which led me to this piece by David Bentley Hart. Hart talks about a man called Reuben, who he met many years ago in Lancaster, England. I haven’t read anything by Hart before; Dreher, though devout in his Christian faith, has a mystic aspect to his faith which often overlaps the Druidic worldview. Hart has this to say of Reuben:
Green is the colour of the Ovate, and under the sign of this colour are placed all the sciences of awen and reason and cogency, as distinct from what belongs to the principal sciences of Bardism, and all the improvement of sciences of whatever kind they may be, so that they are good. That is to say, they are assimilated to the green vegetation of the growth of earth, woods, and fields, which delights the heart and eye of those who behold them.
Barddas: The Triads of Privilege and Usage.
Iolo Morganwg was a stonemason. Most people who know anything about him could tell you that – but I suspect very few of them could tell you what it meant. Indeed, I suspect that, if pressed, people would guess it meant something like a bricklayer – a relatively unskilled manual job, of low social status.
Periodically, the OBOD forums I participate in see discussions arise about cultural appropriation.
I’ve already made my position clear on this: it annoys the heck out of me, and I get really angry at people who take elements of Welsh language and culture and casually try to redefine them turn them into something they are not – which most often seems to be a rebranded version of common pagan themes. For example, there are currently a number of people trying to treat Gwyn ap Nudd as a rebranded, touchy-feely, Cernunnos, when the extant body of myth clearly depicts him as quite different.
Every year in May, for nearly a century, a message of peace has been sent to the children of the World by the members of Urdd Gobaith Cymru (The League of the Hope of Wales, aka Welsh League of Youth), the Welsh-speaking youth organisation founded in 1922 by Sir Ifan ab Owen Edwards.