Guild Origins: Twelve Founding Families

12 Families & Hermits

This chart gives a rough genealogy of the twelve families who, in collaboration with Elves masquerading as “ornamental hermits,” founded The Guild of Ornamental Hermits during the later part of the witch persecutions in England.  The esoteric purpose of the guild was to provide instruction and further collaborative magic between Elves of The Realm and human beings. The practical purpose of the guild was to identify and rescue people who were at risk of witch persecution. The activities of the original members, both Elf and human, will be the topic of a future book. In this first work of fantasy fiction, The Dire Deeds of the Ornamental Hermits, Ginger Croom, California winery heiress and founder of Hermitville Farm and Arts Collective on Hawai’i Island, has gathered together descendents of these first families, (aka “hermits of Hermitville”) and in the book, these descendents must come to terms with a magical heritage that had been unknown to them.

Information about the twelve families and the guild is found in The Book of Moons, a mysterious volume which Oyster Olson inherits from Ginger Croom. (The name, Book of Moons, is taken from the anonymously authored, seventeenth century poem, Tom ‘o Bedlam.)

The Elves who are currently involved with the “hermits of Hermitville” are the same as those involved with the twelve founding families. (Elves are more or less immortal.) The chart below details the ritual work done by each Elf in England and their more modern jobs titles in the 21st century (Other Function column). The chart also shows which Elves end up mentoring which “hermits” of Hermitville. Please note that Gingevus Sitwell does become the mentor of Glysandra, but this does not show up on this chart. Also, Professor Almond ends up switching to mentoring Oyster, further along in the book. But for now, you can get a sense of the personnel!

If you’re confused, not to worry. All will become clear in the book!

Hermit Functions.jpg

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“Hermitville in Hawai’i” – A Subtext of Spiritual Settler/Colonialism in Occupied Lands

Hawai’i nei (beloved Hawai’i) has struggled with many, many forms of invasion over the last few hundred years – people, invasive species, political, military, economic, spiritual, and so on. The results have not been happy or sustainable for either the islands themselves or for the original people, the Kanaka Maoli. This blog is not going to cover these issues here – there are too many, they are complicated, there are better sources – particularly from Kanaka scholars and activists (I’ll list some links at the end) – and my intention is not to try to represent. Instead, the blog entry is personal.

I’ve got an eighteen-year history of public and private support for the cause of Hawaiian Kingdom independence, as well as other issues in Hawai’i (support for preserving the sacredness of Mauna Kea and opposition to the TMT, anti-GMO, anti-military occupation, and so on). And I had an intimate, long-term relationship with a notable activist which ended last year, shortly after I moved from California to Hawai’i with the intention of at last making a life together. (This stuff happens. Sad, but it does.) I do have some other friends in the movement there – but things between us feel awkward right now. I left Hawai’i and moved back to California. (A change in location which didn’t change my status as a settler-colonist, but at least I am closer to my kids, mom, and most of my friends.) [Note: I co-created the above two websites.]

While I was living in Pahoa, in the Puna district of Hawai’i Island (Jan. 2016-Sept. 2017), dealing with my own post-divorce crazies, extreme homesickness for my kids and friends, and the “oh no! everything’s all wrong!” realizations about my new living situation, I was also the quintessential outside observer, a role that I am used to performing. What I observed were the social and conceptual “bubbles” created by transplants like me and their tenuous connection to the reality of Hawai’i and its people. There was plenty of lip-service paid to being on the island: products in the health food stores, for example, were usually branded with some kind of “tropical” or “island” names and imagery. But I don’t recall seeing very many, if any, locals and/or Hawaiians at the local ecstatic dance. (However, the Wednesday night market at Uncle Robert’s was another matter.)

So what I’m saying is, there were counter-culture hippie bubbles, retired “mainlander” bubbles, military bubbles, tantra bubbles, spirituality bubbles and other kinds of (mostly white) American bubbles. Many of the people in these communities seemed determined to only nod in passing at the deeper realities (if they recognized them at all!), and to skim over anything harsh or else complain in private. Yes, there was racism at the bottom of a lot of it, and cultural erasure, and entitlement, and more. I remember an incident at the water aerobics class I was taking (and really needed!). The teacher was telling us to step “like an Irish jig” and two Hawaiian women asked what that was, in all innocence: “We’re Hawaiian. We don’t know what that is.” The instructor ridiculed them as if everyone should obviously know what an Irish jig was. Right there, in Hawai’i, the home of the sacred dance of hula! I didn’t go back again.

(Of course there are also many ethnic communities that interwine and overlap in Hawai’i, besides what I mention above – Filipino, Japanese, Chinese, Micronesian, Tongan, Samoan, etc. – but this blog is focusing on the “mainland”-type bubbles.)

I didn’t want to dive into some comfort-making bubble of invading ex-pats, but though I kept my distance from them and developed a bad case of social anxiety (exacerbated by the logistical/social difficulties of almost thirty years of multiple-chemical sensitivity), I was no better than the rest of my fellow transplants. In fact, I felt worse. With what I knew and espoused, what right did I have to come there? When it was evident that I wouldn’t be continuing my commitment to the native man who was my partner, any possible excuse for my being there evaporated. I had also been ineffective as an activist in Hawai’i (as meetings were generally NOT fragrance-free and my request for clean indoor air seemed to be interpreted as an unreasonable request for privilege). And so my dream of helping to advance these various causes as a someday naturalized citizen of the restored kingdom also came to an end, along with my love affair. (Yes, for many, many years, I was certain I would have applied for naturalization, if it had been possible. I even have a Hawaiian Kingdom driver’s license!)

So, while struggling with “adjustment disorder with mixed anxiety and depressed mood” (my official diagnosis) as well as some health issues and general heartbreak, I started writing The Dire Deeds of the Guild of Ornamental Hermits during the 2016 National Novel Writing Month (NaNoWriMo). The book was a way for me to include my observations about “bubbles” as well as my growing interest in paganism and the practice of non-denominational magic. I continued to write all year and added another 50,000 words during a 2017 NaNoWriMo “sprint.” (And I’m about finished with the first draft.)

Okay, that’s a lot of personal context there. But I offer it so that you’ll understand why this book has a serious premise at the heart of its fantasy. That premise is… some “imports” to Hawai’i should never have happened, and that includes spirituality imports. It is ironic that I deepened my exploration of the magical traditions of my DNA ancestors while living in Hawai’i, but it seemed the only pono (just or upright) thing to do. The message that came to me was that I needed to be deeply connected to my own ancestors and traditions in order to properly conduct myself as a guest of the ‘aina (land) and the local spiritual powers, even as I began to say my goodbyes.

In the book, Ginger Croom, a winery heiress from California, buys forty acres in Puna, and establishes the Hermitville Farm and Arts Collective. She gives ten acres to a couple of local Hawaiian families who have ties to that land (as a sort of apology, I suppose) and then hand-picks and recruits non-Hawaiian people from the West Coast and invites them to come live at the farm. She has her reasons for who she selects and why, but none of “the hermits” are aware of them at the beginning of the book. As the book progresses, it becomes clear that what she hoped to create should NOT have been established in Hawai’i without permission, or in close proximity to an active volcano. I can’t say more than that without creating spoilers – but you might be forgiven for thinking that the book contains metaphors for early missionary activity in Hawai’i. The unspoken assumptions of settler-colonialism and occupation are also referenced and/or challenged in various ways throughout the book. Anna Phylaxia and her real estate schemes for Hermitville represent just one kind of “evil force” active in Hawai’i, perhaps one of the most obvious.

What do the Hermits and Elves (yes, there are Elves) have to do to contend with all of this? Well, you’ll have to read the book to find out.

The book is a fantasy. It is a tale of mid-life magic, among other things. It’s about a merry band of quite diverse misfits who are getting old in the wrong place, who are forced to learn magic, and who become responsible for clearing up the mess of their own misguided occupation. The book is mixed with humor, whimsy, satire, and serious ideas. Not everyone will like it. But as I write and tell this story, I am also doing what I can to meet my obligations to bring attention and awareness to certain communities and issues that are touched upon in the book. Blog posts such as this one are part of that responsibility. Hawai’i saved my life (another story) and so I owe it.

Here are links to websites pertaining to the Hawaiian Kingdom and other issues in Hawai’i. Please visit them.

First, enjoy this video of this strong and beautiful protest song, Kaulana Na Pua. Lyrics and song history.

Hawaiian Kingdom Blog

Many excellent documentaries by Na Maka o ka ‘Aina.

Noho Hewa – The Wrongful Occupation of Hawai’i. The fierce documentary by Anne Keala Kelly. Here is a review of the film, re-published in her blog.

Dr. Haunani Kay Trask, video 1982.

Dr. Haunani Kay Trask, video 1985.

McKinley Lies, with Dr. Lynette Hi’ilani Cruz, video 2011.

Journey to Justice, Part 1. With Dr. Lynette Hi’ilani Cruz and Eiko Kosasa. Part 2. 2012.

Liko Martin and Laulani Teale, “All Hawai’i Stand Together.” Another beautiful song.

Hawane Rios, Mele ma ka Mauna, “Warrior Rising.”

Pohakuloa – Now That You Know, Do You Care?

Stop Bombing Hawai’i. [I co-created this website with Linda-Faye Kroll.]

More links to come. This is only a small sample of informational links available.

Resistance

Intersex Characters in Hermitville

Babe Bump, the book’s primary narrator, and Frank Talk, one of Hermitville’s fine musicans, live in bodies that have intersex variations. However, Babe and Frank each deal with a different set of circumstances, as the intersex variation of each character is different.

Babe was born with partial androgen insensitivity. Fortunately for Babe, her parents resisted medical and social pressure to force genital surgery on her. She self-identified as female at an early age and so did not want androgen therapy at puberty. If you want a simple label, you can think of her as a woman with XY chromosomes. Babe is generally “out” as an intersex person as she is an activist for intersex and trans rights (as well as a well-known neo-burlesque performer).

Frank keeps his condition relatively private, but confided in Babe during the first few months of their residency at Hermitville. Frank has 47 XXY chromosomes, which is known as Klinefelter Syndrome. Most of the other Hermits don’t know, mostly because Frank doesn’t think it is any of their business. He is a performer and he focuses primarily on his music.

Though I am not intersex myself, I included intersex characters in this book, as well as other gender variant and sexually diverse characters, for several reasons – including my background as a sexologist and commitment to sexual and gender rights, my being the mother of a trans non-binary person, and just a general sense of fairness. In the interest of greater visibility, more such characters need to be included in a majority of written and filmed materials. However, characters with such variations do not necessarily need writers to be hyper-focused on the variations, either. This could just be a part of who they are, not the totality of their identities or the totality of how we view or understand them.

So, even though this is fantasy fiction (I’m not an Elf either, but I’m writing about them), I am hoping to do my part to help heighten visibility and awareness for a number of different types of people who are marginalized, including many people in the LGBTQIA etc. categories. The struggles that Intersex people face are almost beyond imagining (including forced surgical mutilation), and yet are very little known to the general public.

I encourage readers to check out these links:

United Nations Intersex Factsheet

Organization Intersex International USA and the Intersex Campaign for Equality

Mx. Annunaki Ray is an intersex activist with many incredible links and blog posts. Check out the page on links for intersex allies, including this printable PDF from OII.

Below is the symbol for Intersex Awareness Day (Oct. 26) and Intersex Day of Solidarity.

flag

Finally, if a movie is ever made from this book (Hear that, Wachowskis? I’d want YOU to direct! That’s my dream!), I would want intersex actors to play the intersex characters, trans actors to play trans characters, and so on – so all these folks could get more work!