Category Archives: Guest Blogger

The Christmas Army

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All month long I’m going to be hosting the posts of other people as part of my 2015 Giftmas Blog Tour. All the guest bloggers are welcome to write about anything they’d like so long as their post touched on a December holiday in some way, no matter how tangentially. The blog tour extends beyond my blog as well, and I will do my best to link to each external post from the here and share them on social media using the hashtag #GiftmasTour.

But wait! There’s more!

We’re also giving away a whole whack of prizes (check out the list here) which you can enter to win using the Rafflecoper code below. Whatever December holiday you celebrate (or don’t) winning a stack of books will make it better!

The Christmas Army

Barbara Tomporowski

November 30, 2015

Barbara and the Three Foot Nutcracker 2013 smLast year, on December 24th, I danced with a soldier.

My cheek pressed against his cool, creased jaw. My left hand grasped his firm shoulder, my right encircled his waist, and my fingers reached the hollow in his rigid back.

One-two-three, four-five-six. One-two-three, four…I twirled around my living room, rising onto the balls of my feet and falling back to the floor with the rhythmic motion of a ballroom waltz. My daughter, Morgana, applauded, while my boyfriend, Lynal, smiled and hefted his camera.

And my dance partner? Well, he never laughed. Never sighed, never relaxed. Never even embraced me back, for he was one foot tall and carved from wood, and his painted features will never change as he stands at attention with his uniform eternally pressed. He cannot enjoy the grace of my step any more than he can hear the notes emerging from the music box beneath his boots. For my partner was a Nutcracker, and the latest addition to a collection that’s been massing in my house over many Christmases.

I can’t remember when I started collecting them. Probably, like many little girls, I was fascinated by the glamourous ballerinas in The Nutcracker ballet. Surrounded by toy soldiers and menaced by Mouse Kings, they leaped through a silvery realm where fog and glitter made magic become both fleeting and possible.

As a young woMarzipan Nutcrakers at Le Macaron smman, my interest turned from the elegant ballerinas to their soldierly companions, and I began buying Nutcrackers. At first, I got one a year, but that was before my friends and children started finding them for me. I now have more than enough to cover the top of my china cabinet, and the Nutcracker Army continues growing, for my troop welcomes all recruits from three foot tall riflemen to frog princes and Victorian dandies.

Last Christmas, three brave sentries guarded the frosty hill crest, peering through the darkness at the snowy plain below – that is, they stood in the windows of my front porch, overlooking the drifts on the lawn. Inside, my cat crept between gift-wrapped parcels, attempting to ambush the lion-taming Nutcracker rolling about the living room on a wheeled base. Meanwhile, a soldier in 17th century dress guarded a tiny gondola, patiently waiting for a pair of masked lovers to emerge from their Yuletide revels.
A few days ago, while hurrying along the ramparts of Old Quebec, I halted at a window with frosted glass ornaments, glowing colours and a wooden sign above the shop’s evergreen doors: La Boutique de Noël. And nestled amid the shimmering ornaments and candy cane lights: Nutcrackers.

A Nutcracker chef with a cupcake hat and a gingerbread cookie dangling from his pudgy hand. Santa Claus Nutcrackers, with matching perpetual grimaces as if they pondered the absurdity of Christmas. A fireman Nutcracker, no taller than my hand, who embraced a hose as if it alone could keep him from falling beneath the heels of eager shoppers.

Nutcrackers at the Willows Saskatoon smOf course I brought one home. My newest captain wears a sparkling peppermint coat, but what got him past the interview was the way he held a gold staff topped with an enormous snowflake. His firm grip on the burnished haft belied a plaintive expression which suggested he’d be heartbroken if I sent him back to the ranks.

But my favourite is still the one I waltzed with last year, with his white hair bristling beneath a scarlet hat as he taps a drum with his wind-up arms. Lynal had taken me to McNally Robinson to check out the books and giftware, and I was perusing a set of ruby goblets when Morgana ran over and thrust herself into my path, blocking the aisle to the till. While I could see Lynal buying something, I would never have guessed what was inside the box they presented to me on Christmas Eve.

With the exception of La Boutique de Noël, I’m disappointed in this year’s selection of Christmas decorations. Lambs, squirrels and foxes peep from burlap wrappings and plaid-covered boxes; cute, in a rustic way, but hardly suitable for my neo-Victorian decor.

There were only three or four nutcrackers at Pier 1 last weekend, but I spied one I liked. “That one,” I told Lynal. “Will you take a picture and show my kids? And if no one buys it for me, I’ll come on Boxing Day and pick it up myself.”

“Don’t worry,” he said. “I’m pretty sure you’ll get one.”

Bio: Barbara Tomporowski writes, dances, and does photography. When she’s not doing that, she’s organizing events for arts, culture and justice organizations at the local, provincial and national levels. She publishes academic articles, speaks at justice and community events, chairs the Cathedral Village Arts Festival, and organizes the Phantasts, a writing group in Regina devoted to science fiction, fantasy, horror, and alternative history. Follow Barbara Tomporowski on Facebook.

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Cajun Christmas

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All month long I’m going to be hosting the posts of other people as part of my 2015 Giftmas Blog Tour. All the guest bloggers are welcome to write about anything they’d like so long as their post touched on a December holiday in some way, no matter how tangentially. The blog tour extends beyond my blog as well, and I will do my best to link to each external post from the here and share them on social media using the hashtag #GiftmasTour.

But wait! There’s more!

We’re also giving away a whole whack of prizes (check out the list here) which you can enter to win using the Rafflecoper code below. Whatever December holiday you celebrate (or don’t) winning a stack of books will make it better!

Cajun Christmas

by Laura VanArendonk Baugh

Nottaway Plantation house

Let’s be clear, I am a Yankee. I was born north of the Mason-Dixon Line, I speak with a Hollywood-perfect mid-American accent, and my poor cat’s tongue cannot abide spicy food. I am a Yankee.

But I write this post from Cajun country, as I am spending my Thanksgiving holiday in the Mississippi Delta. And once Thanksgiving dinner was over, Christmas preparations began in earnest.

No, seriously, I mean once dinner was over. We had our turkey feast at midday, and at nightfall the first Christmas bonfire was lit.

Bonfires are a longstanding Delta tradition, brought by settlers from French and German Christmas communal fire customs. Children were dispatched to collect driftwood, and wood was stacked in efficient towers which would burn bright and hot. The children were told the fires guided Papa Noel to their houses, but these fires may have also helped to guide travelers along the river – always dangerous to navigate at night for many reasons – and to indicate a landing for family and friends.

bonfireLike many things, the towers grew as the years passed, until forty-foot and taller cones of wood were being lit in shared conflagrations and celebrations. Due to one collapsing structure, local towers are now limited to twenty feet, which is still a heck of a blazing pyramid. Some of the bonfire celebrants take weeks to build their neat structures of wood. Sometimes fireworks are tucked inside!

It’s a writer’s curse, but I am incapable of travel or even writing about travel without touching on local history and culture (this makes me either the most delightful or most heinous of traveling companions, depending upon your own preferences), so here’s just a bit of Cajun background. The very word Cajun is a corruption of Arcadian, French exiles from Nova Scotia who began arriving in the bayou country in the 1760s. They kept their French language and their French traditions well into the 19th century and remain a strong subculture in the Mississippi Delta region today.

By the way, what we call the Mississippi Delta region is actually an alluvial plain, not the delta itself, though that rolls a bit less smoothly off the tongue in local music. Levees and river control projects have (mostly) contained the mighty Mississippi and the regular floods which made this area so fertile are now decades apart, but the effects of millennia of floods remain, making this agricultural region famously productive and giving rise to the stereotypical Greek Revival plantation houses and endless fields of cotton or sugarcane, as well as the many smaller farms.

I write a lot in and about folklore and legend and history, and folk traditions fascinate me. But some are easy to understand – fire has long mesmerized us, warmed us, guided us, and protected us, even as it can endanger us. And let’s face it, gathering about fires in the dark is a fun departure from our sanitized, locked-thermostat-controlled lives. Fire circles have been a social bonding experience from the earliest caves to the latest Scout camps, and they’re not going to stop any time soon.

(By the way, the danger of spreading flame is pretty minimal in a region known primarily for its humidity and moist soil. Readers in California and other drought-stricken areas should heed the perennial advice, “Don’t try this at home.”)

So as Christmas approaches – and not just Christmas, as there is a long Jewish tradition in the Delta as well, another celebration of light – let your celebratory bonfires blaze, even if just metaphorically.bonfire at Nottaway Plantation house

Elemental-5252-webLaura VanArendonk Baugh was born at a very early age and never looked back. She overcame childhood deficiencies of having been born without teeth or developed motor skills, and by the time she matured into a recognizable adult she had become a behavior analyst, an internationally-recognized and award-winning animal trainer, a popular costumer/cosplayer, a chocolate addict, and of course a writer. Her holiday authorial achievement was bringing about a sweeping loss for The Little Drummer Boy game players by titling a Christmas book So To Honor Him, but she hopes it was worth it. Find her at http://www.LauraVanArendonkBaugh.com.

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My Favorite Drinks for December

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All month long I’m going to be hosting the posts of other people as part of my 2015 Giftmas Blog Tour. All the guest bloggers are welcome to write about anything they’d like so long as their post touched on a December holiday in some way, no matter how tangentially. The blog tour extends beyond my blog as well, and I will do my best to link to each external post from the here and share them on social media using the hashtag #GiftmasTour.

But wait! There’s more!

We’re also giving away a whole whack of prizes (check out the list here) which you can enter to win using the Rafflecoper code below. Whatever December holiday you celebrate (or don’t) winning a stack of books will make it better!

My Favorite Drinks for December

by Joselyn

Well it’s December now, and with it we start decorating our homes and think about the food we will get on the 24th for Christmas Eve and all.

What I love more on Christmas will be to stay home with my family and the gifts, since I’m a book lover and a gamer I enjoy staying home reading thrilling books for xmas and playing cool videogames with my fiancé.

Something else I love is going to my brother’s house and drinking eggnog so let me give you a recipe so you can drink it with all your family members.

Dairy-free-Eggnog-1

Eggnog Recipe (from Bliss Mom blog)

Holiday Egg nog recipe from http://blissmomblog.blogspot.ca/2009/11/best-egg-nog-recipe-in-world.html

And for our vegan friends (from Antique Recipes):

Vegan Egg Nog Recipe from http://www.antiquerecipes.net/vegan-tofu-brandied-eggnog-recipe/

With these recipes I hope everyone enjoy your parties on xmas and new years =D and remember to come visit the blog for lots of reviews @ www.bookwormiespot.com

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And a Very Merry Krampus to You

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All month long I’m going to be hosting the posts of other people as part of my 2015 Giftmas Blog Tour. All the guest bloggers are welcome to write about anything they’d like so long as their post touched on a December holiday in some way, no matter how tangentially. The blog tour extends beyond my blog as well, and I will do my best to link to each external post from the here and share them on social media using the hashtag #GiftmasTour.

But wait! There’s more!

We’re also giving away a whole whack of prizes (check out the list here) which you can enter to win using the Rafflecoper code below. Whatever December holiday you celebrate (or don’t) winning a stack of books will make it better!

And a Very Merry Christmas Krampus to You

by Eileen Wiedbrauk

Krampus - in search of delinquent children, approaches a little boy during Krampusnacht in Neustift im Stubaital, Austria, on November 30, 2013.

For the past two years, whenever my friends, family, or the authors/editors I work with at World Weaver Press see a Krampus related article online or hear a Krampus bit of news, they immediately send it to me. My social media accounts floweth over with Eileen, have you seen this? Krampus links. But in early 2014, when editor Kate Wolford (Enchanted Conversation, Beyond the Glass Slipper, Frozen Fairy Tales) pitched to me the idea of World Weaver Press publishing an anthology of Krampus stories, I admit, I had no idea what she was talking about.

But a bit of Googling and a few conversations later, I was in love. Okay, I wasn’t quite in love—yet—but I was fascinated.

Krampus (also called Perchten or Tuifl) is a monster out of the Germanic Alpine tradition, and he’s been around for at least a thousand years—some sources say well over two thousand years—and specifically as a companion of St. Nick since the 16th century (or so the internet tells me). “His name comes from the German word krampen, which means claw. Some say he is the son of Hel from Norse mythology. Others say his physical features or even the chain and rusty old bells he wears come from other demonic-like creatures of Greek mythology” (source). Called by some “the Christmas Devil,” he’s not actually demonic in the religious sense of the word, at least no more than any other monster, troll, or yeti, or other pagan-roots creature from folklore. Although Krampus certainly has the horns and chains and sometimes hooves associated with depictions of the devil. He’s also coated in shaggy fur and his most defining feature after the horns is a very, very long tongue. Take a quick look at any Krampus and you have to wonder what sort of influence this critter had in the design of Orcs in Lord of the Rings. In fact, the differences between Orc cosplay and Krampus cosplay are subtle.

Yes, I just said Krampus cosplay.

There’s a tradition in Europe—particularly in Austria but it’s done elsewhere and is catching on in North America—of holding Krampuslauf or “Krampus runs” on December 5, also known as Krampusnacht, or Krampus Night. Here’s my favorite YouTube video of a Krampuslauf, this one is from Graz, Austria, in 2010:

You’ll notice that there are literally dozens of grown men and women dressed in head-to-toe Krampus costumes, there are even Krampus troupes (announced by the signs they carry). They growl, they hiss, rattle chains and clang cowbells, shake torches, and strike the crowd and each other with bundles of sticks. My favorites are the ones dragging oil drums, presumably with something burning inside given the amount of smoke they’re throwing off. Most notably, they interact with the crowd: scaring children, harrying adults, sneaking up and startling the unsuspecting, attempting to haul away kids and adults—whomever strikes their fancy. Yes, this parade of orc-like Christmas devils is something to bring your children to.

Krampus - Krampusnacht on November 30, 2013 in Neustift im Stubaital, AustriaYou want your kids to behave in the weeks before Christmas? No need to bribe them with Elf on the Shelf, just take them to a Krampus parade, and let them witness the monster that’s going to come take them away if they’re not well-behaved.

Having the anthology Krampusnacht: Twelve Nights of Krampus on our list and selling it while working the World Weaver Press table at conventions, I’ve see two reactions to the book: people who’ve never heard of Krampus and don’t understand why someone would want to use Christmas as a horror setting, and people who know and love Krampus like he’s part of the family. There’s no in between. The former group has given me the opportunity to refine my this-is-Krampus elevator speech:

Krampus is St. Nick’s counterpart. Where Santa gives out gifts to good kids, Krampus comes and deals with the bad kids. They don’t get lumps of coal—that’s getting off too easy—instead, Krampus comes and terrorizes them, maybe beats them with the bundle of birch sticks he carries, and if they’re really, really bad, he pops them into the basket he carries and hauls them away.

Usually, people get it at that point. I tend to leave off the part where he carries a bundle of sticks and a chain for the beatings. People tend not to react as well to that.

The other group of people—the Krampus fans—tell me all sorts of interesting things. They want to talk to me about the Krampus Ball they went to last year, or if I know where the nearest Krampus parade will be this year, or about how their German teacher did a lesson on Krampus, or—and this is my favorite—there’s the guy who picked up a copy of Krampusnacht from our table, and I asked him, “Are you familiar with Krampus?” and he says nothing, just pulls up the sleeve of his shirt revealing a Krampus-head tattoo complete with looong red tongue covering his bicep. He shrugs and says, “I’m a December baby.”

Krampus - Perchten festival in the western Austrian village of Heitwerwang, November 23, 2012And they ask me if I know about the Krampus movie coming out in December. There have been many Krampus movies, but most of them are low budget, cult horror flicks. This one appears to be a large budget, main stream horror flick. While their Krampus looks pretty cool—a huge, hulking horned shadow—the troubling thing is that Krampus is called “the shadow of St. Nicholas.” We’ll have to wait to see the film when it comes out, but I suspect it’s going to be a Krampus-as-antiSanta portrayal. Which isn’t really what the Krampus mythos is about. (Unless you follow the doctrine shouted at me by some I-am-Santa-Claus Twitter account in a barrage of Tweets claiming that he was not friends or co-workers with Krampus, in fact his job as part of the Holy Trinity was to oust the devil, i.e. Krampus. What I wanted to know—but knew better than to ask an already angry guy on Twitter—was if Santa Claus, a saint, was now part of the Holy Trinity, who did he bump out, the Holy Spirit or Jesus? But I digress.)

If you’re a fan of fantasy fiction, you know that all magic comes with a price. For every good or evil piece of the supernatural, there is a counterbalance. A universal ying and yang. Santa and Krampus are that way. The rewarding of good and the punishing of evil divided into two entities. This is what makes the Krampus mythos so cool to me—Krampus himself is not evil, but his job is dispatching evil by whatever means necessary. Just like Aragon, or the Knights of the Round Table, or any superhero or monster-slayer you can think of. He doesn’t go around taking random victims. He does only what is necessary to police society. What is disturbing, perhaps, is that through Krampus, we are admitting that there are human-monsters not just among adults, but among our children. If there weren’t children-monsters, we never would have come up with Krampus. But folklore and fairy tales are at their best when they disturb us and make us think.

Although I know no one who has to dig too far into their memory to come up with the image of a child-monster—insolent, cocky, cruel, harassing, full of sugar and spite, wanting more, more, more, demanding and criticizing in the same breath—who couldn’t use a visit from Krampus. Child-monsters who believe there is nothing in the world that can hurt them or rein them in, not parents, not their teachers (whom their parents will “talk to” should they dare discipline their child); they believe in the bloated, saccharine version of Christmas that disgorges great bounty evenly among the deserving and undeserving because that is fair. I may have been acquainted with a few of these over the years. Mostly teenagers who should have known better. It couldn’t hurt for any of them to be introduced to Krampus’s version of fair.

But if you’re a well-behaved, good person, you have nothing to fear from Krampus’s visit on December 5. In fact, he’s totally the kind of guy I could see sharing a drink with. If you can’t stay up that late, maybe leave out a beer and plate of sausage for him—seems more his style than milk and cookies.

KRAMPUSNACHT wrap around cover

Eileen Wiedbrauk (eileenwiedbrauk.com) is Editor-in-Chief of World Weaver Press and Red Moon Romance as well as a writer, blogger, coffee addict, cat herder, MFA graduate, fantasist-turned-fabalist-turned-urban-fantasy-junkie, Odyssey Workshop alumna, designer, tech geek, entrepreneur, kdrama devotee, avid reader, and a somewhat decent cook. She wears many hats, as the saying goes. Which is an odd saying in this case, as she rarely looks good in hats. She writes creepy fairy tales like this one and can be found on Twitter @eileenwiedbrauk.

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Giftmas Blog Tour

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Last year I invited my friends to share guest blogs with me about their winter holiday traditions. It went pretty well, but was quite rushed because I left it until the last minute (or very near) before putting things together. I don’t want to repeat that this year and there are like ten weeks to Christmas. (I KNOW! How did that happen? Holy whack this year has gone by quickly. Anyway…)

Would you like to participate in a blog tour this December?

I’m calling it the ‘Giftmas Blog Tour’ because at my home we celebrate a secular version of Christmas that I like to call Giftmas but you’re welcome to join in no matter what December holiday you celebrate.

Participants will be asked to write two separate blog posts about whatever they want as long as it touches on a winter celebration. Those posts will be shared here on my blog and also on other participant’s blogs. You are not required to host a guest post but if want to, you are welcome to do so.

Participants are also welcome, but not required, to donate something for our big Giftmas Giveaway. All donated prizes will be pooled together and given away at the end of the tour.

If you’d like to join in please email me at rhonda.l.parrish@gmail.com with the subject ‘Giftmas Blog Tour’. Include in that email:

  • Your blog URL (if you have one)
  • If you’d like to donate a prize (or prizes) to the giveaway
  • If you’d like to host a guest post (or two) and, if so, any days in December you cannot host on

I will accept sign-ups until November 15th 

If you have any questions shoot me an email and I will get back to you as quickly as possible.

*Awesomesauce graphics courtesy of Amanda C. Davis.

Following the Eight-Span Crow

Today I am super stoked to share a guest post from the lovely Susan Spann. Susan’s newest book, FLASK OF THE DRUNKEN MASTER came out just this week so I invited her to visit my blog to talk about it. She did even better that–this post has corvids! Whoot! It’s almost like she knows the way to my heart or something 😉

 

Following the Eight-Span Crow

by Susan Spann

woodcutcrowWestern legends often portray the crow as a harbinger of disaster, lurking about like Poe’s raven to observe the misfortunes of man.

In Japan, the crow is more often seen as evidence of positive divine intervention in human affairs. The Shinto pantheon even includes a crow god, Yatagarasu (“the eight-span crow”), who symbolizes guidance. A crow’s appearance portends rebirth, new growth, and supernatural guidance. According to the Kojiki (Japan’s oldest historical record), the eight-span crow led Jimmu, a human descendant of the sun goddess Amaterasu, to the site where he assumed the throne and became the first Emperor of Japan.

I recently traveled to Japan to research the next few books in my Shinobi Mystery series (and also another novel I’m now writing on the side). Crows play a significant role in one of the upcoming mysteries, and I hoped to see a Japanese crow (Corvus macrorhynchos, also known as the Jungle Crow or Large-Billed crow) on my travels.

Little did I know that Yatagarasu also had something special in store for me…

On my second day in Kyoto, I visited Fushimi Inari Taisha, one of Japan’s most important Shinto shrines, and a location which features prominently in one of my upcoming novels. The shrine consists of buildings at the base of Mount Inari and a path that winds up the side of the mountain to another shrine at the very top. The climb takes several hours, so many people don’t do the entire thing, but I wanted the full experience, so up I went…alone.

The primary path up the mountain is lined with thousands of torii gates, which represent the passage from the worldly to a sacred space.

A little way up the mountain, a path branches off from the main one. Visitors who opt to follow the “road less taken” are rewarded by a sub-shrine with statues memorializing the dragon guardians of Japan (fascinating, but a subject for another post).

Another, evcrow2en less traveled path, leads out and away from this sub-shrine, through a primeval bamboo grove. I knew I had a long hike ahead, but I couldn’t resist the temptation to follow the bamboo path for a little while.

Ten minutes later, deep in the heart of an undisturbed primeval forest, I heard a flutter of wings and found myself face to face with a giant black crow. It landed not three feet away, on the side of the path, and looked at me with absolutely no fear. We stared at each other for several minutes—me, memorizing his every detail, and him apparently hoping I’d offer a handout (I didn’t…but only because I had nothing with me he’d want).

The crow showed no concern about me, but flew away when it heard another couple approaching along the path. They saw it leave—and seemed disappointed that the giant bird didn’t stay long enough for them to get a photograph. I continued up the mountain without telling them that it had stayed for me.

Several days later, I visited Kasuga Taisha, another major Shinto shrine (and, not surprisingly, the setting for another upcoming book). As I approached the entrance, a giant crow swooped down and landed on the entry post. Like the one at Fushimi Inari (over a hundred miles away) he watched me approach and waited for me to come and stand beside him.

Japanese crows, like their brethren around the world, are confident birds with little fear of people. It’s common to see them at Shinto shrines and they often watch the visitors with interest.

Even so, I couldn’t help but feel that the crows at Fushimi Inari and Kasuga—and others I continued to see at critical moments throughout the trip—appeared as a special, and positive, sign that my travels and my writing are taking me in the right direction.

I’m not superstitious by nature, but after my eerily timely encounters with Japanese crows, I absolutely understand why Japanese legend says the crow is a wise and benevolent sign of heaven’s favor. I was honored to have them “leading” me through my travels in Japan.

crow

Susan Spann writes the Shinobi Mysteries, featuring ninja detective Hiro Hattori and his Portuguese Jesuit sidekick, Father Mateo. Her third novel, FLASK OF THE DRUNKEN MASTER, released on July 14, 2015. When not writing or practicing law, she raises seahorses and rare corals in her marine aquarium. You can find her online at http://www.SusanSpann.com, on Twitter (@SusanSpann), and on Facebook (SusanSpannAuthor), where she regularly blogs about Japan, publishing law, and seahorses.

[Text and Photographs © 2015 Susan Spann]

Lady Wilde and the Fairy-Haunted Hills

Today for Fae-tastic Friday we’re going to wrap up our mini-series of guest blogs about changelings. This final posting is about Lady Wilde, who I’m a little chagrined to admit, was never on my radar before reading Shannon’s blog. Whether you’re in the same boat as me or you’ve read the Lady Wilde’s work before, I hope you will enjoy this last entry into our series on changelings 🙂

Lady Wilde and the Fairy-Haunted Hills

by Shannon Phillips

By Frank Harris [Public domain], via Wikimedia Commons
By Frank Harris [Public domain], via Wikimedia Commons
One of my favorite sources for fairy lore is the book Ancient Legends, Mystic Charms, & Superstitions of Ireland, with Sketches of the Irish Past by Jane Francesca Agnes, Lady Wilde—better known to history as Oscar’s mama. Although her own literary efforts were largely eclipsed by her son’s, Lady Wilde published poetry under the pen name “Speranza,” and was a fascinating woman in her own right: an early activist for women’s rights, a passionate supporter of Irish independence, and an enthusiastic recorder of countryside stories and beliefs.

Her book of Irish folklore, first published in 1887, gives us a snapshot of traditional Irish culture at a time when it was just beginning to yield to modernization. “In a few years such a collection would be impossible,” she writes in the preface, “for the old race is rapidly passing away to other lands, and in the vast working-world of America, with all the new influences of light and progress, the young generation, though still loving the land of their fathers, will scarcely find leisure to dream over the fairy-haunted hills and lakes and raths of ancient Ireland.”

Although in that, I think she was wrong—many of us are still dreaming of fairy-haunted hills! One of the reasons I think her book is so valuable, though, is that it reminds us that originally these stories weren’t just “stories”: fairies, spirits, and changelings were considered very real in Lady Wilde’s day. And these were matters of life and death.

On the question of changelings, Lady Wilde writes:

“This superstition makes the peasant-women often very cruel towards weakly children; and the trial by fire is sometimes resorted to in order to test the nature of the child who is suspected of being a changeling. For this purpose a fairy woman is usually sent for, who makes a drink for the little patient of certain herbs of whose power she alone has the secret knowledge, and a childless woman is considered the best to make the potion. Should there be no improvement in the child after the treatment with herbs, then the witch-women sometimes resorts to terrible measures to test the fairy nature of the sufferer.

“A child who was suspected of being a change because he was wasted and thin and always restless and fretful was ordered by the witch-woman to be placed for three nights on a shovel outside the door from sunset to sunrise, during which he was given foxglove to chew, and cold water was flung over him to banish the fire-devil. The screams of the child at night was frightful, calling on his mother to come and take him in; but the fairy doctor told the mother not to fear; the fairies were certainly tormenting him, but by the third night their power would cease, and the child, would be quite restored. However, on the third night the poor little child lay dead.”

So there is a kind of terrible sadness behind the changeling legends. Not just Come away, O human child / To the woods and waters wild… but real lives, real children rejected by their families or even tortured to death in a doomed attempt to “cure” them. It’s easy to think of those in our own society who have suffered misguided interventions because their differences were stigmatized—so called “gender variant reparative therapy” springs to mind, or the autistic children who have suffered abuse in the name of treatment. Maybe we have our own changelings still.

But not all the stories Lady Wilde gives are so sad. In one of my favorite passages, she mentions that when a woman went into childbirth, it was common for the family to go through the house and unlock every chest and drawer. As soon as the baby was born, these boxes and drawers would be snapped shut and locked. The idea was that fairies might try to creep into the house and hide, in order to be ready to steal the baby at the first opportunity—and the family was hoping to trap them!

Other substances thought to have some power over changelings were salt; the branches of a mountain ash (for girls) or alder tree (for boys); the name of God and the sign of the cross; or a nail from a horseshoe. But above all these others: fire. Two unlit coals, one laid beneath the cradle and another beneath the churn, were thought to be sufficient to prevent fairy mischief. Or a lit coal might be drawn in a circle around the cradle, to create a barrier the fairies could not cross. Even the threat of burning was thought to be enough to force a changeling to reveal itself.

Changelings are usually marked by their weakly, wizened forms. But sometimes they are revealed by their preternatural knowledge or abilities. In one story Lady Wilde tells, the father realizes his child is a changeling when the baby picks up four straws to play with: “And when he got them, the child played and played such sweet music on them as if they were pipes, that all the chairs and tables began to dance; and when he grew tired, he fell back in the cradle and dropped asleep.”

And some of the stories contain a seed of hope for bereaved parents. For when a child is stolen by the fairies and cannot be rescued, there is at least the hope that they will have happy lives among the Fair Folk and grow up to be loved by a fairy bride or groom. And as Lady Wilde relates: ” The children of such unions grow up beautiful and clever, but are also wild, reckless and extravagant. They are known at once by the beauty of their eyes and hair, and they have a magic fascination that no one can resist, and also a fairy gift of music and song.”

I’ll give one more changeling story from Lady Wilde. It’s my very favorite, because in this case the issue is resolved when the fairy mother comes looking for her own stolen son. As she tells the parents: “My people, who live under the fort on the hill, thought your boy was a fine child, and so they changed the babies in the cradle; but, after all, I would rather have my own, ugly as he is, than any mortal child in the world.”

So the fairy mother takes her baby back, and gives the mortal parents advice on how to storm the fairy fort and rescue their own son. They follow her advice to the letter, and the outcome is a happy one: “By the spell of fire and of corn the child was saved from evil, and he grew and prospered. And the old fort stands to this day safe from harm, for the man would allow no hand to move a stone or harm a tree; and the fairies still dance there on the rath, when the moon is full, to the music of the fairy pipes, and no one hinders them.”

 

Shannon Phillips lives in Oakland, where she keeps chickens, a dog, three boys, and a husband. Her first novel, The Millennial Sword, tells the story of the modern-day Lady of the Lake.

 

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Changelings and ASD

This is the third installment of my series of Changeling-themed guest blogs for Fae-tastic Friday. Today’s blog is brought to us courtesy of Kari Castor. Kari looks at the possibility of a connection between changeling stories and ASD.

Changelings and ASD

by Kari Castor

If you’re familiar with fairy folklore at all, you likely know that fairies have a penchant for abducting humans and carrying them away to Fairyland.  Sometimes a fairy, or some simulacrum (often made of wood), is left in place of the abducted human.  These strange creatures, which take the appearance and place of the abductee, are known as changelings.  Changelings are characterized by a variety of different traits – they may have physical deformities, or wither away of illness, or they may be distant and unresponsive, or agitated and difficult to calm.

I’ve always been particularly interested in the ways folklore and mythology arises from real people trying to make sense of real events or situations, and tales of changelings seem to offer many clues about the truths behind the legends.

Story after story about changelings features children who never stop crying.  The original, healthy child is replaced with a clamorous, sickly creature who often doesn’t speak and will not grow (or, if it does grow, remains as helpless as an infant).  It’s not hard to see why modern researchers have suggested that tales of this sort may provide us with evidence of autism spectrum disorder (ASD).  Children with ASD often seem to be developing normally, and then unexpectedly withdraw from social interactions as the disorder manifests.  They may not respond to their own names, have difficulties interpreting social cues, and lack empathy.  They sometimes have repetitive movement patterns (rocking back and forth, for example) or harm themselves (through actions such as head-banging).  Hundreds of years ago, a mother faced with a child who has suddenly begun exhibiting such upsetting behaviors might well have believed her own child had been replaced by a strange, fay creature.

Consider, too, that ASD may appear alongside a wide range of co-occurring conditions, such as epilepsy, that would certainly have affected a child’s ability to grow and thrive without proper care and treatment.  ASD and co-occuring conditions seem likely suspects to account for the truth behind many changeling stories.

Of course, history (even folk history) is never that simple.  Autism spectrum disorder may indeed be part of the genesis for changelings, but it’s clear that it isn’t the whole story.  Rather, the changeling seems to have arisen as a sort of catch-all explanation for a variety of illnesses, both physical and mental.  It was most commonly applied to children, especially infants, but young women also seem to have been vulnerable to becoming changelings.

Martin Luther (you might remember him as the guy who nailed the The Ninety-Five Theses to the door of a church in Wittenburg, thus starting the Reformation), appears to have believed in the existence of changelings.  His writings show a complicated understanding of deformed and disabled children, but he references them as the product of the devil, not of fairies.  In one oft-referenced (though admittedly somewhat unverifiable – John Aurifaber, one of the first collectors of Luther’s words, is known to have made embellishments) incident in 1540, he is said to have recommended that a 12-year-old boy, who was described as being incapable of anything but basic life-sustaining functions, be suffocated, explaining his reasoning in this way: “Because I think he’s simply a mass of flesh without a soul. Couldn’t the devil have done this, inasmuch as he gives such shape to the body and mind even of those who have reason that in their obsession they hear, see, and feel nothing? The devil is himself their soul.”

“Jamie Freel and the Young Lady” was written in the late 19th century (though it certainly has its roots in earlier lore) by a young Irish woman named Letitia Maclintock, and was included by William Butler Yeats in his volumes Fairy and Folk Tales of the Irish Peasants and Irish Fairy Tales.  In it, the hero Jamie Freel is witness to a fairy abduction: “He saw the young lady lifted and carried away, while the stick which was dropped in her place on the bed took her exact form.”  When the young woman is finally returned to her home (thanks to the efforts of Jamie, of course), her parents are at first angry and disbelieving — they’d buried the wooden effigy and mourned their daughter’s death a year prior.

In 1895 (just 4 years after Maclintock’s death at the age of 24) a 26-year-old Irish woman named Bridget Cleary went missing.  Her body was discovered after a weeklong search, buried in a shallow grave.  Her husband and nine other people, Bridget’s family members and neighbors, were tried for her murder. Their defense?  They believed she was a changeling, and were trying to get the real Bridget back from the fairies.  Bridget had fallen ill after a trip to deliver eggs to a family member, and as her condition continued to worsen, her husband became suspicious.  The herbal remedies he began with didn’t have the desired effect, and as more people became involved in the situation, the attempted solutions became more and more extreme.  I won’t reproduce the grim details here, but suffice it to say that Bridget was tortured and eventually burned.  Her husband was certain, after killing the “imposter,” that his real wife would return to him.

Sadly, Bridget Cleary’s case has a fairly typical ending.  Those who were suspected of being changelings were subjected to a variety of “treatments” intended to reveal the changeling’s true nature and facilitate the return of the “missing” individual.  Edwin Sidney Hartland, in his 1981 volume The Science of Fairy Tales: An Inquiry into Fairy Mythology, recounts a number of stories involving the abuse and killing of suspected changelings.  They are burned, or flung into rivers, or abandoned to the elements.  One method even involves setting the changeling child on the floor and having every occupant of the house throw a piece of iron at it.  It’s dark stuff.

The theory behind these methods appears to be the idea that killing (or threatening to kill) the changeling would compel the fairies to return their captive.  And, in the fairy tales and folklore passed down to us, it often works.  The changeling is either killed or returned to its own kind, and the family is reunited with their whole and hale missing loved one.  Unfortunately, the truths upon which these stories are based often had much less happy endings.  Tales of changelings may have given some comfort to parents whose children died of mysterious ailments at a time when child mortality was high.  They likely also provided a convenient excuse for the sacrifice of a physically or mentally disabled child, whose existence must have placed a difficult burden on a family without the knowledge or resources to properly care for such a child.  In a time when children were expected to be productive members of the household from an early age, parents of children who would consume time and resources without being able to contribute were faced with a terrible dilemma.  It is little wonder that these parents would have seized on the “changeling” explanation as a way to make an impossible choice a little less impossible.

 

Kari Castor is a writer and educator. Her fiction and poetry has appeared in a variety of magazines and anthologies, including most recently In Gilded Frame, Spark: A Creative Anthology Vol. 3, and Serial Killers Tres Tria. She is co-writer of the monthly comic series Shahrazad and, in addition, serves as line editor for Big Dog Ink comics. She lives in the Chicago area with her husband, two dogs, and a cat named after a space princess. Find her online at www.karicastor.com.

 

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Protect Me From What I Want

Holy whackado it’s Friday. Again. How did that happen so quickly?!

Well, the good news therein is that I have a new post from the changeling mini-series I’m running here for Fae-tastic Friday. This post is brought to you by Laura VanArendonk Baugh whose contribution to the Fae anthology, And Only The Eyes Of Children does more than just brush up against the ideas of changelings in fiction. Enjoy 🙂

Protect Me From What I Want

by Laura VanArendonk Baugh

Protect me from what I want.

This refrain speaks to our human tendency to desire what is not good for us, or to desire too much of a good thing. One Snickers bar is a tasty treat; an entire pile of Snickers bars is a health and dental disaster.

Folklore and literature are full of wishes which come terribly true in hideous ways. “The Monkey’s Paw” (by W.W. Jacobs) is a delightfully chilling story of wishes granted in awful exactitude, powerful enough to have entered our cultural lexicon. (If you somehow haven’t read it, you can find it here: http://gaslight.mtroyal.ab.ca/mnkyspaw.htm)

Sometimes, what we ask for and what we want are not the same.

One fantastic thing about writing in folklore is the ability to rework long-accepted tenets into something new which feels comfortably in line with the old. When writing “And Only the Eyes of Children,” I started with the Fae fascination with human children. Fairy stories frequently describe the Fae depositing a fairy child into a human cradle or interacting with human kids – but we rarely if ever see the Fae raising their own young. Why is that? I considered that an immortal or nigh-immortal species would necessarily have a very low birthrate. I hope the resulting premise fits well with existing Fae lore.

This re-envisioning of folkloric elements can bring us many new stories which feel like part of the Fae canon. Here’s another blend on the traditional changeling tale, one I at least had not seen before.

While many changeling stories feature children with unnatural abilities or unexpected mental capacity, others tell the story of children which simply do not grow physically as they should.

“But after some time had passed by, the good people began to wonder that the twins did not grow at all, but still continued little dwarfs.” – British Goblins: Welsh Folklore, Fairy Mythlogy, Legends and Traditions, by Wirt Sikes, p 60

Meanwhile, fairy stories warn us universally not to barter with the Fae. The Good Neighbors do not lie, but they can bend words in wondrous ways.

When these basic assumptions of Fae lore are combined, one can find the concept for the song “Changeling Child,” recorded by Heather Dale. The lyrics tell of a barren woman who asked of the Fae, and received, a baby. But as always, the fairies are too true to their word.

How their home was joyful
with a son to call their own
But soon they saw the years that passed
would never make him grow
The fairies would not answer her
The stones were dark and slept
A babe was all she asked for, and their promises they’d kept

Sometimes, what we want and what we ask for are not the same.

There are many stories of fairy changelings and the resulting trials, often horrific, to force the fairy child to reveal himself or the fairy parent to reclaim its young. Sometimes the offered explanation for changelings is that the fairies wish to raise a human child themselves; I like to suppose the Fae might need the humans to raise their own, the cuckoo bird of the supernatural world. (There’s a story premise!) Often it is simply a malicious trick played until the humans catch on, a sardonic prank which costs the humans dear.

I wonder, in an agrarian society where children were not merely a new generation but also a necessary labor force and security for old age, if some parents wanted them too badly. If we knew that desiring something too much, even a good thing, might lead to self-deception and harm. And so we told stories of women who longed for children and then found that their children weren’t what they’d wanted, after all.

Protect us from what we want.

 

Laura was born at a very early age and never looked back. She overcame childhood deficiencies of having been born without teeth or developed motor skills, and by the time she matured into a recognizable adult she had become a behavior analyst, an internationally-recognized animal trainer, a costumer/cosplayer, a dark chocolate addict, and a Pushcart Prize-nominated author with a following for her folklore-based stories and speculative fiction. Find her at www.LauraVanArendonkBaugh.com.

 

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Changelings in World Mythology

I’m wrapping up Fae-tastic Fridays on my blog. Though I may occasionally share something more Fae-related here it won’t be on a regular basis… after one last series of awesome blog posts, that is. Some of the contributors to Fae have come together and written an awesome series of blog posts about changelings. Even better, they’ve given me permission to share them here, on my blog.

The first such post is this one, Changelings in World Mythology by Kristina Wojtaszek. As the title suggests, Kristina seeks to educate us about the various ways changelings have been represented around the world. Enjoy!

Changelings in World Mythology

by Kristina Wojtaszek

Europe is well known as the hub of fairy mythology, and the changeling myth is one popular native. But just as various animal species can adapt similar forms, myth often undergoes its own convergent evolution across cultures. It makes one wonder whether the changeling myth might have sprung up elsewhere. After all, fairies share many malicious kin around the globe. There are the Islamic djinn, the aziza of Africa, the mogwai of China and Native American jogah to name just a few. But while many types of specters are well versed in deceiving mortals, not all of them have specialized in the cruel art of kidnapping. And kidnapping is the very soul of the changeling myth, though it isn’t the only defining factor.

The shape-shifting kitsune from Japan, for example, may trick, possess, drown, interbreed with, and even kidnap humans. Similarly, Brazillian encantados may shift from the shape of a river dolphin to human form (often with a hat to cover their blowhole and/or bulbous forehead) to seduce and potentially kidnap men, women or children. Stories about them are vaguely reminiscent of selkies. However, while a selkie or kitsume may kidnap their human-born children and return with them to homes in another realm, and while an encantado may drag an unsuspecting victim into the depths of its inhuman, underwater world, they aren’t well known for sacrificing one of their own to take the place of the kidnapee. Even rarer is the example of these spirits leaving an object behind as a human replacement. This, it seems, is an important factor in the changeling myth; the changing of places and/or the presence of a “stock.”

A stock, or fetch, is an enchanted object (often little more than a piece of wood) left in place of the person kidnapped. As with all fairy enchantments, the glamour only lasts so long, and the supposed living person will soon reveal itself to be little more than a mundane object, or will grow ill and die (because it was never really alive). In the case of changing places, the replacement left is a living fairy. An old or sick fairy may be left, accounting for the sudden aging and illness of the changeling, or a perfectly healthy citizen of fairydom may be sacrificed, as we sometimes see with fairy infants taking the place of human babes. Regardless, after someone is taken, it always follows that someone or something is left. This is a theme that fits in well with the kind of fairy justice found in European folklore; there are rules for everything, but that doesn’t mean those rules are entirely fair, especially in regards to humans.

Now that we’ve narrowed the definition, we suddenly find that the cross cultural relations of changelings have drastically dwindled. Still, there are a few out there, and they are striking in resemblance to their European cousins. The aswangs are one such species. In Filipino folklore the aswangs are shape shifters that can take the form of an animal by night, but by day live as everyday villagers. While in animal form, they travel to other villages where they hunt fetuses, babies and small children, as well as corpses to eat. They can become thin enough to hide behind a single stalk of bamboo, and some say they have an insect-like proboscis for reaching children from a distance, or stripping the unborn from a mother’s womb. When they are finished with this gruesome task, they often leave behind plant matter or a tree trunk as a duplicate of the victim (or victim’s body in the case of cadavers). According to belief, if your neighbor is quite shy and reserved and often has blood shot eyes from being up all night, he or she could well be a blood thirsty aswang. Occasionally these suspected killers are even hunted down and put to death. While European fairy thieves don’t usually spend their lives in human form and are less likely to have the same nasty appetites, the similarity between plant matter or tree trunks and stocks of wood are too obvious to deny.

Another species held responsible for the death of young infants and the unborn haunts the Igbo people of eastern Nigeria. The ogbanje, or sometimes called abiku, are actually the spirits of children that have died (the term abiku can also refer to the spirit that caused the child’s death). Comparatively, it is not unusual in European fairy lore for fairies to be no more than ghosts, and some are even recognized as friends or relatives by humans who have been taken to (or have stumbled upon) the fairy realm. The African ogbanje are blamed for multiple stillbirths and a high rate of infant loss for a mother because they are believed to reincarnate themselves again and again. The only way to be released from the spirit’s hold is to destroy an object thought to tie it to the mortal world. This object, called an iyi-uwa, might be a rock or doll the child played with, a tooth or lock of hair, or even a scrap of the deceased child’s clothing. In some cases, a family offering serves for an iyi-uwa, which is given to the shaman responsible for releasing the spirit. While these spirits don’t leave a replacement for the life taken, the bodies of lost and stillborn infants can be viewed as stocks in that they are predestined to die, just as most of the sickly changelings of European myth are meant only to last a little while.

Another ghostly example of a changeling relative is the Chinese shui gui, which translates to “water ghost.” As the unhappy spirit of a person who drowned, these ghosts linger around waterways waiting for their next victim. But unlike kelpies and their kin, the shui gui doesn’t stop at murder, but goes on to possess their victim’s body. This, of course, creates a changeling; a human who looks the same as ever, but whose soul has been replaced by another’s. Meanwhile, the victim’s soul is now a shui gui trapped in the same watery location, ready to begin the cycle again. The idea of possession and “drifting souls” is quite common in Asian folklore, and occasionally bears striking similarities to European changelings.

In India we have an interesting example of human abduction in the form of nagas.   Believed to be more advanced than humans, nagas seemed to see us as less intelligent animals which they often stole away into their underground cities either for eating, torturing, or sometimes, interbreeding with. There were other such races of highly intelligent humanoids living below ground in both Indian and Chinese legend, and they are highly comparable with the ancient Egyptian gala. Gala were servants of Osiris, god of the underworld, sent forth to do his bidding. Part of this bidding was to abduct humans and bring them down into the land of the dead. Again we see a parallel between these and the European fairies who inhabit underground mounds and share many other traits with the dead. What is most interesting about the gala is that small depictions of these mythical creatures have been found in ancient Egyptian tombs with inscriptions on them instructing them to serve the person much as a slave would. It seems that in this case, humans turned the tables on the changeling myth, capturing beings from another realm to serve our own needs in the human afterlife.

Whether we define changelings by their deeds, their motives, or the counterparts they’ve left behind, it is clear that changelings have inhabited a much broader range than Europe alone. As is the motive behind much of mythology, it seems that our very human fears (namely of kidnapping, illness, altered personalities and death) have laid the groundwork for changeling mythology across the globe.

 

Kristina Wojtaszek grew up as a woodland sprite and mermaid, playing around the shores of Lake Michigan. At any given time she could be found with live snakes tangled in her hair and worn out shoes filled with sand. She earned a bachelor’s degree in Wildlife Management as an excuse to spend her days lost in the woods with a book in hand. She currently resides in the high desert country of Wyoming with her husband and two small children. She is fascinated by fairy tales and fantasy and her favorite haunts are libraries and cemeteries.

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Remembering the Year

Remembering the Year

A Guest-Post by Scott Burtness, author of the horror-comedy novel, “Wisconsin Vamp.”

New Year’s Eve has always been one of my favorite holidays, but I also think it loses something when you turn twenty-one. While it can be a helluva good time, New Year’s Eve after turning 21 tends to be pretty myopic in focus. Forgotten are the experiences of the past year and the hopes and plans for the new one. Suddenly, it’s all about the amount of alcohol you can pack away in one night to justify the exorbitant cover charge you paid to get in the door and, if you stay just the right amount of not-too-drunk, that midnight kiss from a pretty (you hope) stranger. As goals go, those two aren’t particularly lofty and really do a disservice to what celebrating the new year should be about. What good is a New Year’s celebration if all you think about is that one single, solitary night?

After college, I moved from Minneapolis, MN to Chicago, IL. My first New Year’s in Chicago was about what you’d expect. I drank, danced, laughed, spent way too much money, cavorted on the train, threw up in an alley, and woke up with a massive hangover and cheap champagne stains on my shirt. The next year, I had landed a gig tending bar at a trendy joint in the Lincoln Park neighborhood, and was more than happy to work on New Year’s Eve. It kept me on the sane side of the bar, away from the craziness happening just a few feet away. For the next four consecutive New Year’s Eves, I watched people party 1999 style, kicked them out at bar close, cleaned up, restocked, counted my tips, grabbed a late-night gyro or burrito, headed home and passed out on my futon. I never spent much time thinking about the night itself. Rather, the thought that would go through my mind before slipping into sleep was, “I can’t wait until tomorrow.”

See, growing up, my family had a tradition. On the first day of the new year, we’d go out for dinner as a family. My parents were, um… Hmmm. I think ‘frugal’ is the polite way of stating it. We didn’t eat out much, but January 1st merited a meal on the town. That alone made January 1st a noteworthy occurrence. Some years, it was pure Americana – a Perkins or Denny’s or Embers. Other years, we’d go crazy-exotic like La Casita Mexican or the Dragon House for Chinese. Hey, cut us some slack. We’re talking about suburban Minnesota in the eighties and early-nineties, not the East Village in New York or San Fran’s Mission District. We did the best we could with the tools at hand.

We would enjoy a good meal, but any conversation was restricted to the meal at hand. There was no discussion of the previous night, the previous week, or any time prior to arriving at the restaurant. Only after we’d packed away our dinner would my dad let the real event begin.

“So…,” he’d say. “What happened this year?”

And that was all it took. My sister and I would climb all over each other trying to see who could remember more things – what grade we’d received in what class, the best school event or some particularly spectacular shenanigans with the neighborhood kids the previous summer. Meanwhile, my parents would chime in with memories of grown-up things. My dad starting his own business, my mom getting a job at the local elementary school. One year, it was the new car. Another year (the one in which I’d turned sixteen), it was the car I had crashed. If it was one of the rare years that’d we’d been able to take a family vacation, memories and stories from the trip would dominate the conversation. Yellowstone the year it was on fire. St. Petersburg, FL when I was thirteen. Tucson, AZ one Christmas when I was in high school and my parents were fed up with winter.

We’d go around the table, sharing memories, some big, some small, but all important or meaningful in their own way. If someone remembered something that the others had forgotten, the rest would oooh and aaah and then start to pepper in their own recollections as they came back. One-upping was highly encouraged and richly rewarded with approving nods and smiles, or even an, “I’m impressed you remembered that!” golf clap. Those New Year’s Day dinners and remembrances are some of my fondest memories from my childhood.

Years later in Chicago, I’d kick-out the drunks, close down the bar, grab my late night dinner, head back to my crummy little studio apartment, collapse onto my futon, and think, “I can’t wait until tomorrow.” See, I usually didn’t have enough money to travel home for Thanksgiving and Christmas and New Years. There were more than a few years when I could barely afford to make it down the street on a city bus, much less make it back home, even for a holiday. But on January 1st, I’d call home. Dad would answer, we’d trade pleasantries about how crummy winter was, how my jobs were going. Mom would usually chime in from the background, asking if I was getting enough to eat. And then my dad would say,

“So, what happened this year?”

And that was all it took.

***

Wisconsin VampScott Burtness lives in Minneapolis, MN with his wife, Liz and their boxer-pitt, Frank. When he isn’t writing horror-comedy novels about a vampire that likes to drink beer, bowl and sing karaoke, Scott enjoys drinking beer, bowling and singing karaoke.

His novel, “Wisconsin Vamp” is available on Amazon.com:

For random randomness and updates on the soon-to-be-release second book in the Monsters in the Midwest series,

Follow Scott on Twitter: @SWBauthor
Find Scott on Facebook: www.facebook.com/SWBauthor
Read his “Not Even Remotely Helpful for Authors” blog on Goodreads: www.goodreads.coom/SWBauthor

… or drop by some bowling alleys or karaoke bars in the Midwest.

~*~

Scott is going to be the final participant in series of Winter Holiday-themed guest posts I’m sharing on my blog this year… not just because the year is up at midnight, but that’s a pretty good reason all by itself 🙂

Happy New Year everyone!

So, what happened this year?