Unlike the monotheistic religions, Heathenry does not claim to be the “One True Way”. It views evangelism as a flagrant and annoying display of arrogance; and threats of damnation or promises of salvation as petty scare tactics and the empty guarantees of cheap salesmen. Since Heathenry doesn't view any man-made, culturally-born faith system as perfect or universally acceptable, the Heathen understands that the Folkway isn't for everyone. Within this viewpoint, however, a huge rift occurs. For decades a debate has raged as to whether or not individuals outside the European ethnic groups should be welcomed inside the Folkway. For some, the concept of ancestry is sacred and they believe that blood and spirit are integrally linked. This more exclusive outlook is called Folkism (n.) and grounds itself in the idea that all people have a spiritual inheritence linked to their specific ethnic identity. On the other side of the tumultuous fence are those who say that biological ancestry has absolutely no bearing on spirituality. This second ideology is called Universalism (n.) a pejorative label, given by Folkish practitioners implying that such thinking leads to a universal, “we are the world”, assimilationist mentality. Some Universalists, however, prefer the term Adoptivists (n.), capitializing on the Germanic concept that adoption is spiritually binding, like marriage or blood, and that blood is therefor unnecessary. Harsh words are often hurled over this ideological fence that detract from the complexities of the issue and create straw-man arguments. For example, Universalist/Adoptivists will often call Folkish people “racist” (n., adj.) a word that should imply true bigotry and fantasies of biological supremecy but has ome to be the assumption that if people have love and loyalty for their own heritage then they must somehow hate others'. Likewise, not only is the label “Universalist” something of a pejorative misnomer in itself, Folkish Heathens often look at Universalist/Adoptivists as imposters who are not really Heathen at all, and who encourage the slow demise of Germanic folk and therefore the Germanic folkway.
The Folkish principles are based in a holistic way of thinking, in which mind, body, and spirit are integrally linked. We inherit our physical appearances from our ancestors; we inherit our intelligence, psychological abnormalities, and even predispositions toward/against happiness from our ancestors; the Folkish would say that our spirits are also deeply connected with our ancestors. Many Folkish even refer to the Elder Path as a “spiritual birthright/inheritance” and describe it as “coming home”. There are numerous similarities with Heathenry and the tribal folkway of the Native Americans, and Folkish do not hesitate to point out that N. American tribes often demand proof of genetic authenticity for participation. Does this mean N. Americans are all bigots who perceive themselves as biologically superior to others? Not remotely; yet if a European-based Folkish Heathen group wishes for the same autonomy, the accusations fly.
The Universalist/Adoptivist ideals are focused on the principle that “we are our deeds” and that the merit of an individual's actions should outweigh any ancestral and ethnic identity. Many would go as far as to say that blood ancestry means nothing at all, and point to the concept that the Gods are often considered spiritual ancestors (n.) making the distinction between this and biological ancestors. They are quick to point out that the revival of Heathenry is occuring roughly 1000 years after most Germanic peoples had been wholesale converted to Christianity, making the case that Christianity could lay claim to European ancestral spirituality as well.
The issue is truly complex and the opinions of the actual people on either side of the debate are even more so, as few opinions really fit into the neat dichotomy of Folkish vs. Universalist but usually range throughout it. It is for this reason that a Heathen woman named Kriselda Jarnsaxa devised something that has come to be known as the J-Scale (n., “Jarnsaxa Scale”) in which she mapped out a numerical scale ranging from 1, representing “Extreme Universalist”, to 6, representing “Extreme Folkish”
The scale is not perfect and could be debated further. For example, “Extreme Folkish” (6) is not Folkish at all but simply “White Supremecist”, and perhaps should not be on the scale as it could perpetuate the false idea that Folkism taken to its limits is Supremecism. Also, many people (including the scale's creator) find that they fit somewhere in between numbers on the scale, showing further how complex the issue really is. However, in general the scale is a fairly balanced way of gauging where a person fits in the endless discussion of ancestry.
As tribalism emerges more and more a new form of tolerance emerges with it. Humanity is complex and one cannot know every facet of every life or why certain people feel drawn to particular paths. Many have taken on a mentality that each tribe should decide for itself who is and is not welcome in their halls, and if other tribes take issue with a tribe's acceptance/lack thereof they have every right to cut ties with said tribe. The prevailing view here is that tribes do not have the power to tell other tribes who are worthy Heathens and who are not.
[Further discussions will be written in the future concerning Traditionalism (n.); Reconstructionism (n.); Organicism (n.); UPG (n.); dual trad (n.); etc.]
(Karn-sarn-digit... Citations...)
(Karn-sarn-digit... Citations...)
Gamlinginn. The Orðasafn of Gamlinginn. Albuquerque: Hrafnahús, 1991. Print.
Again, rather than finding fruit for the lexicon itself, Gamlinginn has provided a strong opinion, this time for the case of Universalism in his concluding essays following his ordhasafn. In fact, in three separate essays Gamlinginn repeats the mantra: “Asatru is freely open to anyone who wants to accept it – regardless of gender, race, color, ethnicity, national origin, language, sexual orientation, or other divisive criteria.” Which, one may note, sounds more like a disclaimer on a job application than a proclamation of a spiritual belief system.
Gundarsson, Kveldulf et al. Our Troth. 2nd ed. Vol. 1. North Charleston: Booksurge, 2006. Print.
As a point of reference: there is an excellent section of this volume in which great detail is paid to mapping out various Heathen organizations, their history, and whether they are ideologically “Folkish or Universalist”.
Jarnsaxa, Kriselda. "The 'Jarnsaxa' Scale." Thorswitch's Journal. LiveJournal, 29 Sept. 2006. Web. 24 Apr. 2011. <http://thorswitch.livejournal.com/313325.html>.
The linked website will display both the scale itself and a commentary by Kriselda Jarnsaxa, the creator of the scale.
McNallen, Stephen A. The Philosophy of Metagenetics, Folkism and Beyond.Nevada City: Asatru Folk Assembly. 2006. Print.
Another point of reference: McNallen (one of the “forefathers” of modern Asatru in America) gives a valuable look at the non-racist concept of Folkism in this collection of short essays.
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