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Spring Traditions and Celebrations: The Past, The Present and the Future of Farming. Caoimhghin Ó Croidheáin

Introduction

Eleanor Parker writes in her book, Winters in the World, that “in Anglo-Saxon poetry winter is often imagined as a season when the earth and human beings are imprisoned, kept captive by the ‘fetters of the frost’. Naturally enough, then, spring is associated with images of liberation and freedom once those fetters are released.” (p. 93) Even the title of the book, Winters in the World, described one’s age, e.g. I have 30 winters in the world, a recognition of the harshness of the winters which one had survived.

Historically, the transition from winter to spring was symbolised by many traditions that reflected the end of difficult times and the coming of the new season of growth and rebirth. These traditions ranged from the celebration of vegetation deities through fertility rites, and the public rituals associated with Carnival/Fat Tuesday (February/March), Lent (February/March), Easter (fires/eggs/hares) (March/ April) and Rogation Days (April). Many rituals were taken over by the Christian church and given new meanings which themselves are now being secularised.

However, since the development of industrial farming in the early twentieth century, the connection between local farming and spring rituals associated with the land have declined and taken on a commercialised aspect separated from nature. We can see this with Carnival and Easter, while Lent fasting is not practised so much anymore.

This is not to say that the ending of the underlying reasons for carnival and the fasting of Lent, i.e. the finishing up of winter stocks and the privation until new crops grew, is such a bad thing, but our dependence on the current global system of industrial farming is worrying at a time when climate change is affecting food production around the world.

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The Six ‘Secret’ Tactics of Empire 

The Six ‘Secret’ Tactics of Empire 

The 6 ‘secret’ tactics of empire are strategies of change used by governments, usually covertly, to attain political or military ends through means not normally acceptable to the populace as a whole. The strategies are as follows:

1/ False Flag Attacks

2/ Coercive Engineered Migration

3/ Colour Revolutions

4/ Fake News

5/ Humanitarian Intervention

6/ Proxy Armies

The relationship of the state or a political force to the various strategies depends on the political aim. Sometimes there is a direct and openly admitted relationship to the strategy and sometimes it is fervently denied. The outcome of any such strategy is never guaranteed and, indeed, may even have the opposite effect to that intended. This makes the strategies of change high-risk ventures for the participants as well as those for whom the strategy is hoped to benefit. In some cases these strategies of change seem to be perceived as the only way to change a situation, or at least the most expedient. Their role is to manipulate public opinion on a particular government, state or upcoming political movement to suit the actions, thoughts or desires of another internal or external political force. Like a good magician, the perpetrator of the strategy must make people conscious of the ends but not the means. If the people support a changed environment brought about by strategies of change without realizing or understanding why, then the result can be seen as ‘successful’.

1/ False Flag Attacks

False Flag Attack
Triptych – Oil on canvas – (60cm x 180cm / 23.6 in x 70.6 in) 

False flag attacks are actions carried out covertly to look like another group, nation or state were responsible.

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Olduvai IV: Courage
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Olduvai II: Exodus
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