Sep 30, 2011

A language for the Esbat - Dweyinah yit difiyl feah Esbat

A language for the Esbat Cover


A language for the Esbat - Dweyinah yit difiyl feah Esbat





It is a holistic endeavour that engages the Witch in a ‘Whole Person’ learning process rather than a set of discrete learning modalities and is the route through which the practitioner identifies, embraces and becomes part of Wiccan and Witchcraft culture and community. Learning to be a Witch is therefore a comprehensive, integrated journey during which the practitioner engages their brain, their hands, their heart and their soul.



Modern Witchcraft in Suburban Australia: How and What Witches Learn
Zena Diane Smith

Curtin University of Technology, 2010






Eleirnang, birdokeyelirelyr keyeldeyrielelyr shbelokod eleirnang areyn kaseit gwekiahah leimil dweyinah kagnodovi sherkohe, dweyinah vehivoaeyriel inkdovodyr seah kukeishim dweyinah duisah gwidiahin inddodeyge.


Eleirnang areyn fisheah dweyinah haelohdok sefis'ai kis aynainth ankarbariddy feah anenend andeyodovi hkoeleleyn yudu'ain bawereyn kis sukeahil garmnad gwidiahin nith shuish'ai eyh:



where a new member already has an extensive range of skills, under the construct of CoP theory they would already be a core member but this cannot in fact occur without exposure to, and a sense of acceptance of, the group mores, concepts, tools, language and shared understandings. This exposure and acceptance can only come about through repeated participation to gain a sense of rapport and group camaraderie especially within the deeply personal environment of Witchcraft.


Relari gdykrovdy andeyodora, seah ke'ai reelangh, fakainis “heyggre, sagweish jeyggmredeyn faisyl shareahis faseim kna'd aynusuisil shbelian” (2007, b 68), gwin Kirr gdykrovdy andeyodora fakainis “aeyr tuishish nideyriel, fugweishin inwinendyh” (2006, b.33):



... from the formal use of language within everyday conversation through to the invariant, liturgical practices of some religious orders...




Kaseit gedioelesh gdykrobdareyn shuish'ai andeyodora lukain shein dwaimah Eleovermna ed inel. duylim waah andeyodora widath feah “grawang gwuitis shuish'ai seishin heyggdydang feah shohdreki shuish'ai armbelokod, aikod, seah gwurail helr-brakdyhdy kis uberidi wuil errard, andredora, seah inwinendyeyn kis kaeyelsh dwim widath helr-jeyggmredeyn vihesh ayneishin inkkeymeyelidesh sefis'ai wuil feah shbelokod nedroeviel yudu'ain yeilah shuish'ai ineydavoagribhokiel evogreke

(The Witch and the Circle; A qualitative analysis of Dutch modern Witchcraft,
Willem Leonard van ‘t Hul, Universiteit van Amsterdam, 2009).




Gwidiahin gwashait dden, faseim sha'aim dwayuin andeyodora fakainis feah rithil widath nayith'ai aynadwaitit gwulishil widath shitaish gweitth yuitit shohdang yodathut, yudu'ain wakuimil kis widath yaleishth setein gweis mikang yudu'ain jeyggemred hdridegody mavang rarwirg:



the Full Moon Esbat rituals for Inner Court members within The Grove were conducted following precise scripting that included formalised, specialised and rather poetic language as well as invariant behaviours and actions designed to bring about pre-determined outcomes.




Initiation Transferring Primordial Knowledge Cover

Wodkeeyn inne nain aynuis shuish'ai rithim duylim inkdovelyr aynuah yudu'ain rahder seyl andeyodovi kibivoelodody fakainis shakein shufim yereahish shuish'ai seyl Wodkhkrird inbbnendokdyhob:



Inner Court members were provided with copies of the Full Moon circle erection ritual and expected to learn the language and action rote over a period of months. 



Yirilil seishin shbelaneyn dwithyl Wodkeeyn kitim seyl finth hkoeleleyn yudu'ain fish tikeimyl kitim yudu'ain hedeyn feah rangangeyn lathis dweyinah nushaahish nasrabaelagokiel yudu'ain nagrigagokiel ddeanedokiel vikkgrab gwidiahin nawis widath vedder laishis feah brakdyhdy tikeimyl eyngerga yudu'ain feah ueydkamdy tikeimyl inkhoeve:



I see this in the respondents who describe themselves as eclectic Witches and -Wiccans as well. This group has much more the discoursive language that is associated with the New Age movement.

The first is the above mentioned importance of language and the body. In connection with this stands the second issue, the issue that Anthony Giddens calls the ‘double hermeneutic’. It is the notion that the study-objects of the social sciences differ fundamentally from that of natural-sciences, for ‘atoms don't read textbooks about themselves' (Aupers, 2004).



Nagrigagas, dweyinah weim uroganielelyr andrageykesh kikaylyl Knaweldy (1984), gdykrovdy feah nith yudu'ain riteishim shuish'ai dwithyl ingeyeldeyn kitim yudu'ain eyngerbaneyn gwudweish shuish'ai kradembariryr ingeyeld aeikhang brikdoke:



Ritual is the language or symbology of those schemata, while the content of that ritual is the syntax and that syntax when modified can change the language and further cement or modify the meaning of that ritual.



Rakeyhang ayneishin feah mekhnaohmeyn aynainit duish ingeyeldh, luit gwekiahah khoelgnen, eleirn, Knaweldy inrgeyesh kis ingeyeldeyn inne madovidesh widath kitim saitth feah heyvjekd nuish duylish nelevnakyr widath aynisah feinin yirilil gwuahis shuish'ai seyl elori yudu'ain saitth tikeimyl sha'aim gwuleisish shuishil difiyl seyl tuishish eleirnang.



Feah khirikderohdokeyn shuish'ai eleirnang difiyl ingeyeldeyn sinim hdnehhesh inne sha'ais leim widath shein shuish'ai khoelgnes duylim nelyr kaseit eivoelyr ayneishin feah shiteishyl shuish'ai usereyn difiyl seyl inkigemok yudu'ain gwaahis gevelabmred:



This dedication to Wicca and its ritual practices poses significant problems for many southern hemisphere Witches however. While the religious doctrine of the northern hemisphere might direct the essential content of a ritual, it does not present a meaningful language or syntax through which to honour nature and divinity here in Australia. Many Witches feel that their rituals need to be re-shaped so they reflect their own heritage, landscape and seasonal activities.



Eyhang feah raeyngidoraeyn shuish'ai andeyodora yudu'ain nagrigagas, yudu'ain weish dweyinah dwuylyl lari'ai esnagribhokiel hdeygas, Gwefithim hhinesh gwusuitim dweyinah aynuis shuish'ai heyveyrvna Wodkeeyn seyl jaeyrneyr aawirg, yudu'ain sraeygh, ‘Wodkh-haag’ yudu'ain eleirnd dwithyl widath gdyogn, dwim yudu'ain nikeitah feah dunuish nufis shuish'ai Wokki yudu'ain Wodkhkrird, kis shuish'ai rodeyiel
fakainis feah leis shuish'ai kis eleirnang shbelaridora.







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