Is Slavic Polytheism Closed Or Open To Anyone? Does It Depend On The Branch So To Speak? I Know Slavic

Reminder that if you're asking spirits to help you with something long-term (i.e. protecting your home, bringing in job opportunities etc) it's good practice to have an agreement on "rest" and "finished" commands. I.e.

"When I tell you that it is time to sleep, return to your vessel and rest until I ask you to continue again."

"When I tell you that your work is done, I will thank you with an offering and our relationship is completed so you may leave my space."

Signed, someone who forgot to do this and had an unhappy spirit asking where their offerings where because I forgot to say that I now *had* job and didn't need them bringing me more!

Not an anon, but still curious: what are your thoughts on braids and binding one's hair, particularly in the context of Ukrainian folklore? What is its use and meaning? I believe we have discussed this before but it has been on my mind lately, so I would be interested in any thoughts you might have.

There is, of course, the practical part to it - in a historically largely farming area, it makes sense to put your hair away from your face. And thus a long, thick, preferably black braid becomes an indicator of someone’s well-being and an important part of the folk beauty ideal, alongside dark, arched eyebrows, red cheeks, and a strong yet slender figure. It also signifies a woman’s neatness and modesty. In Ukrainian, when someone is described as простоволоса, it not only speaks of their unbound hair, but also implies, in the best case scenario, the individual’s distress or mental illness, or their existence outside of society and its norms, often through strange or immoral behaviour. In that sense a braid is as much of a mark of civilisation as a belt is.

The perspective on hair can be traced not only through a belief that is straightforwardly about it, but also through rituals and superstition that involve it. We see the obligation for married women to put their hair up and thoroughly cover it, otherwise she may be the cause of illness and misfortune upon her household or even entire village - it would have been easy to dismiss it as a mechanism of societal control, if unbound hair was not featured in rituals with a clear magical purpose, or during childbirth, with aim being to help the newborn pass through into this world, to untie everything that may hold it back. Hair becomes, pardon my unintentional pun, thoroughly entangled with the notion of a life path, of experience and personal, even magical power.

We see a similar sentiment in certain marriage rituals, in which the bride’s hair is braided into one strand and even cut off. The former was more common in the past: the hair is let down the morning of the wedding, and into it braided coins or items symbolising protection and prosperity. It after can be cut off to regrow in the marriage, by her older brother or the husband, and the woman’s head is immediately after covered never to be shown bare to anyone outside of her immediate household. That is the moment she becomes a wife. In the modern day, the ritual, still widely practiced in West Ukraine, usually looks like putting some money into the bride’s hairstyle or, more traditionally, a single braid, and letting a younger brother comb it out before putting a bridal veil on.

Magically, hair can be used to represent an individual for potentially malicious spells, and it is believed that if a bird takes the hairs someone loses to build a nest, they shall suffer from headaches.

And so, hair put up traditionally shows personal decency and reproductive and societal role, the hairstyle serves a protective function for a part that signifies someone’s life, power, and the very person - but also, even though it is not so frequently talked about, it serves to divide time and space. It is acceptable not to cover your (still braided once the person leaves childhood) hair when unmarried, and so it separates single and paired life. It is acceptable not to be covered in the presence of your husband, and so it separates home and intimacy from the outdoors and more practical relationships. It is acceptable to let your hair loose for a ritual, often performed at night in solitude or in the company of other women, and so it separates a magical action from a mundane one.

The principle is expressed in my own practice, even though I shall be the first to admit not to have given it that much thought: I myself cover my head for formal prayer, put my hair up when I expect to be in front of strangers, and last I cut it was very much in the first couple of weeks of speaking to my beloved. I am starting to suspect ancestors were involved in the last decision. Dead people, I swear.

Altar placement by Ukrainian tradition

The information I will share in the post is mainly about the Christian home altar, but it may provide some ideas for individuals interested in Slavic paganism, as well.

The altar is called “червоний кут”, which translated to “red corner” (here is another post on red colour in the Slavic tradition that I made). It used to be the most important part of the house that usually contained items valuable from cultural and religious point of view: icons, the Bible, books of prayers, candles, pictures of deceased relatives, all decorated with beautifully embroidered cloths. The table was placed in that corner, too. As a general rule, it was across the room from the oven, well-lit, which would make it South or East.

The person to sit in that corner was the master of the house or the most important guest; in times of death, forty days after, the person who passed away - they also get a plate and a cup of their own, of course. Due to the importance associated with the red corner, it was said that if you hear cracking in the walls on that side, the master may soon die.

Ukrainians say, “у своїй хаті й кути помагають” - “at home even corners help”, which was true in the more literal sense for women giving birth back when doing it at home was the usual practice for most. People believed that, should the process be especially difficult, the woman should be led around that very table every now and then.

A Welcomed Place

As our Lord entered the holy city, the Hebrew children professed the resurrection of life. Holding palm branches, they cried out, “Hosanna in the highest!” – Antiphon 1: Procession for Palm Sunday

My ancestors’ holy days are my holy days. I reinterpret and redefine to create personal meaning, so my connection to them is genuine yet reflective of my own beliefs. Even though Jesus Christ isn’t my savior, he has a welcome place at the table of resurrective gods I waitress.

see also: #altar, #palm sunday

Ukrainian folk healers, known “as a babka, or babka-sheptukha (granny or granny-whisperer) are elderly women who perform magico-religious rituals such as the ‘pouring forth of wax’ (vylyvaty visk sometimes called strakh vylyvaty, ‘to pour fear’) to treat a variety of maladies. They are usually respected figures in their communities, and are seen by many to possess a valuable form of wisdom that cannot be learned in books. Though some babky are rumoured to be witches who practise both white and black magic, and their practices are derided by some as superstitions their fellow villagers usually respect them, seeing them as God’s chosen healers. The babky see themselves (and are seen by most villagers) in terms of what Faith Wigzell has described as the role of the Russian znakharki (knowing ones). Historically, she writes, znakharki were folk healers who (in contrast to witches and sorcerers), did not embody supernatural powers, but acted as mediators with the unclean force [1998:49].

…In the villages I visited, people frequently utilised the services of babky. Most babky indicated that they had patients every day, and people came from distant villages and cities to seek the services of several of the better-known babky. In addition to performing the wax ritual, many babky were also skilled in administering herbal remedies, conducting rituals to remove the evil eye, throwing (reading) cards, and performing healing massage. While babky treated people of any age, they indicated that frequently their patients were young children suffering from fear sickness, stuttering, irritability, difficulty sleeping, and similar ailments. For their services the babky usually received a small amount of money (2-5 hryvni) or barter in the form of eggs, sugar, flour, butter, hrechka (buckwheat groats) or moonshine.

…The moon held special significance in the beliefs and practices of several babky, and some prayers involved invocations to the new moon. Eva told me, for example, that one must follow this procedure to cure a toothache: when the molodyk appears, that is the new (literally, young) moon, when you can see just a tiny sliver of the moon, then you must stand on a rock and say, ‘Molodyk, molodyk, have you been to the other world?’ ‘I have.’ ‘Do people die there?’ ‘They do.’ ‘Do teeth hurt there?’’They don’t.’ ‘Then don’t let ours hurt either.’ Similarly, Paraskovia Moroz told me the following prayer: Clear moon, young prince, don’t let anyone have them [dry patches from eczema or psoriasis] not Oksana. Take it away, you are young, you see everything at night on the earth.’ Babky often told patients to time their rituals and prayers to the appearance of the new moon. In some cases, the new moon was seen to have powers to renew a spell, if a particular incantation was repeated with each new moon.

…In general, the babky said they felt freer to practice their craft since the fall of Soviet rule in Ukraine. Paraskovia Moroz, who was born in 1930, had wanted to study to become a doctor or veterinarian. Her parents, who warned her that all students were forced into the Komsomol (Communist Youth League), dissuaded her. Komsomol members during the turbulent war years in Western Ukraine were oftentimes tossed into the river, she reported. Paraskovia said that when she began to heal people in 1964 (she was then thirty four years old) she had to practice in secret. Folk healing was actively repressed by the Soviet regime, and anyone practising it could have been arrested, she said.

…Earlier Paraskovia had always pleaded with patients to keep her healing a secret, but now she felt free to heal and everyone knew of her abilities. The fact that women like Paraskovia Moroz had protected knowledge of these prayers, rituals, and folk remedies is evidence both of their strong character, and the tenacity of these beliefs and practices.

…Anthropologists who have studied ritual and shamanism note that, across cultures, ritual practice becomes more prevalent in times of social upheaval [Turner 1967, 1969, 1974]. 

In the context of a significant decline in living standards, widespread impoverishment, and uncertainty about the future in Ukraine, it is not surprising that villagers (and frequently, urban dwellers) would seek the services of a diviner-healer.

As Wigzell [1998: 191] notes for contemporary Russia, fortune-telling (in our case, represented by divinatory practices associated with the wax ritual) has an important role to play in helping individuals cope with their lives. This insight, I think, can be extended to the entire range of healing practices espoused by babky in Ukrainian villages. Coping mechanisms, and, especially, attempts to restore and maintain harmony, are encoded in all the roles fulfilled by the babky. In today’s trying times, I would argue, Ukrainian babky carry out gendered performances that accord them a measure of prestige and power; complement and replace the system of state medicine; act as psychotherapists; and specialise in psychosocial ailments to simultaneously heal persons and communities.

…As previously stated, babky are generally held in high esteem as wise women. They are believed to have special knowledge of prayers and ritual practices, and to possess a unique connection to God, Jesus Christ, the Virgin Mary and the saints. The concomitant suspicion that babky may also dabble in black magic may diminish the esteem with which some villagers regard these women, but also garners them additional respect (out of fear). In general, however, most villagers associate babky very positively with pious religious belief and practice. For many, they embody the nurturing mother figure.”

Excerpts from the article: Waxing Like the Moon: Women Folk Healers in Rural Western Ukraine by Sarah D. Phillips ; University of Indiana

For full article (it includes details of the pouring of wax and other details, as well as a bibliography):

https://journals.ku.edu/…/article/download/3744/3583/4458

Photo source: Ірина Шараневич

“Babusya z poliovymy kvitamy, Ukraine, from Iryna with love”

“Interestingly, travellers, nomads, and foreigners also were thought to have a special status and possess secret knowledge. They were often imagined as soldiers, beggars, hermits, old men, and so on. Seeing most of them as intermediaries between the worlds, as possessing magic knowledge, is not accidental, as, in Ukrainian folk imagination, occult powers are connected to paths and the other side. Foreigners and visitors had powers ascribed to them as they come from “the outside” (unlike people of settled lifestyle), and that is where they go, as well.”

— Ritual and Magic in Ukrainian Cultural Tradition, by Iryna Ihnatenko

"There is still a saying among people, "The moon is our god, and who will rule over us when he is gone?" - Outline of Ukrainian Mythology, V. Hnatiuk

My Western, mostly American and Anglo-Saxon friends: Halloween

My Celtic friends: Samhain

Me, a Slav: DZIADY

But seriously, I really recommend you to read about Dziady (or the Forefathers’ Eve, as that’s how it is sometimes translated into English). It is traditionally celebrated in Belarus, Ukraine, Baltic countries, and some parts of Poland as well. Similarly to Celtic Samhain, it is also believed that during Dziady our ancestors come back to the world of the living. As the descendants, we are obligated to welcome them properly, commemorate them, and learn from whatever advice they may have for us. It's really cool, Adam Mickiewicz, the national poet of Poland, Lithuania and Belarus, even wrote a drama inspired by this feast!

(“Dziady, pradziady, przyjdzcie do nas!” Depiction of dziady ritual in Belarus, Stanisław Bagieński. Source: Wikipedia)

More under this link:

en.m.wikipedia.org

Dziady - Wikipedia

Dziady - Wikipedia

Hello! Regarding your post about opening asks, I was wondering if you have any advice about searching for Ukrainian sources about folklore/magic/superstition etc that are actually specific to Ukrainian beliefs? Every time I try to do research I find things that *say* Ukrainian, but all the sources are Russian. For example when I try to read about Mokosh, who is said to be an earth goddess for "all slavic people" (already a red flag statement) I can only find Russian sources and stories. People tend to lump us into one group, an issue Im sure you're familiar with. Either way, thank you for your time!! <3

That is a simple one - you would have to be more specific in your research. Do not look up Ukrainian beliefs about Mokosh, Ukraine nor Ukrainians (or Russians, for that matter) did not exist when this deity was worshiped. Research the history itself, or any particular region, subject, or group, and make your own conclusions.

With Mokosh, however, the trick is that the one reliable primary source in existence, the Tale of Bygone Years, also known as the Primary Chronicle, only states the name itself, without a hint towards gender or patronage. The rest, academically, is conjecture derived from romantic pet theories and the images of the Virgin Mary and St. Friday in folk imagination. This is not to say there is no earth goddess making herself known through this name, or through the saints mentioned, for that matter, but it has to be acknowledged there is no way of knowing who this being was at the time of writing.

“Years of My Youth, Come Visit Me” - Maria Prymachenko (1909 - 1997), Ukrainian artist. Prymachenko is well-known, frequently posted and much loved. Her art was like a fountain, coming out with great force, never losing its magical quality and representing the best in Ukrainian fork art.  

“In 1936 Maria Ovksentiyivna was invited to experimental workshops. Folk talents were gathered here, Pryimachenko was among them.

In 1936, at the First Republican Exhibition of Folk Art, Pryimachenko’s paintings were given a whole hall. This exhibition was seen by Moscow, Leningrad, and Warsaw. Maria Prymachenko was awarded a first-degree diploma for participating in an exhibition of folk art in 1936. Since then, her works have been exhibited with constant success at exhibitions in Paris, Warsaw, Sofia, Montreal, and Prague. In 1937 the artist’s works were exhibited in Paris. She became famous.

Mysterious and emotionally charged, the works of Maria Pryimachenko, a folk master of Ukrainian decorative painting, seem to absorb the age-old traditions of many generations of Ukrainian master-craftsmen who, from the depths of the centuries, have brought forth their understanding of good and evil, of ugliness and beauty.

Images often had арреаred to the artist in dreams and later materialized in her compositions. Maria Pryimachenko’s art works depict fabulous mythological beasts and take their roots in folk legends and fairy-tales, nourished by real life and culture of the Ukrainian реорlе.”

https://en.wikipedia.org/wiki/Maria_Prymachenko