A significant portion of my family originated along the borderlands between Scotland and England, mostly in Northumberland and the Scottish Border. A number of them were reivers, opportunistic and clannish cattle- and sheep-thieving mafiosos of the Tudor and Stuart periods. When King James I of England (the VI of Scotland) wrestled them into submission, they migrated at his behest with other lowland Scots into Ulster, Ireland, before eventually immigrating to Turtle Island, settling in what we now call Western North Carolina. Once again, they dwelled in a borderland, a liminal space between the lands still freely occupied by Native peoples in the west and the European colonies in the east. It’s a breathtakingly beautiful region, with rolling ancient mountains and fertile valleys, carved through with rivers and creeks and patches of swamps. They lived in this area from the middle of the 18th century to the early 20th century. For much of this time, they were listed as farmers in tax and census records, like many other settlers of the area.

Corn Goddesses, Myths, and Traditions

Maize, what we Americans call corn (in Europe, corn can mean any grain), was a crucial and sacred crop to many Native tribes. As explained on the Native Languages website: “Corn played an important mythological role in many tribes as well-- in some cultures Corn was a respected deity, while in others, corn was a special gift to the people from the Creator or culture hero.” For the Cherokee, the Goddess Selu is the Corn Woman. She was the first woman Who came into being, and She was ultimately killed by Her twin sons, who feared Her power. Yet, as She died, She taught Her boys how to farm corn so that She could be reborn (“Selu, the Cherokee Corn Mother”). The Iroquois Corn Goddess is Onatah, Who with Her two sisters formed the Deohako, the “Life Supporters” -- more familiar to us settlers as the Three Sisters. In an Iroquois agricultural myth, Onatah was kidnapped and hidden underground, which caused a famine that only ended when She was liberated and returned (“Onatah, the Iroquois Spirit of the Corn”). In both myths, there is a theme of descent into the underworld -- through death in one, and being hidden in the other -- and a reemergence, which we see every year in the farming of maize.

Shhhh,
be still and watch
where Luna rises
like golden wheat
in the dark oven
of the sky

excerpt ¤ Claire Blotter 2016

Lammas

The moon rose, found herself
in the green arms of an apple tree

Since I can remember, my mom has had two small corn husk dolls. I’m not sure where or why she got them, but it was before I was born, so they’ve always been there, through all my family’s moves from city to city, country to country. Even now, they’re nestled among other knick-knacks in the enormous Bavarian schrank my parents keep in their formal living room. They are quaint, dainty little things, and they’ve always held a kind of mystery to me that, for a long time, I couldn’t quite pin down.

As an adult, I learned that corn husk dolls originated among the Iroquois, and the tradition was picked up by European settlers who had similar traditions. In some ways, corn husk dolls are the indigenous American cognate to European corn dollies, which are usually not so much “dolls” as we think of them as they are decorative objects taking a variety of shapes: hearts, handbells, lanterns, horseshoes, to name just a handful. Another difference is that corn dollies are often made of wheat, barley, or oat sheaves, not the ears of maize used to craft corn husk dolls.

It is traditional to bake a Lammas loaf at this time of year, although many may wait to celebrate next weekend, closer to the cross-quarter day.  But there are harvests and harvests. Lammas or Lunasa as we have it in Ireland, is the time when there is a pause in the silage making and hay cutting. There are plenty of festivals around the country and in yesteryear this would be the time for fairs and all that they include - drinking, fighting, wooing, some horse trading.

From Ballycastle's Auld Lammas Fair up in Country Antrim where you can get your dulse and yellow man (a really hard candle that might extract your fillings) down to County Kerry where they crown the goat at Puck Fair, this was the pause for revelry. Many gatherings happened at holy wells and there are numerous accounts of priests having to ban nude bathing of both sexes (together, imagine!) at these sacred sites rededicated to the Virgin Mary.  There were 'faction fights' - supposedly playful, but often they got ugly. My local holy well was contaminated by blood spilt in it at a Lunasa fairy. (All is well; it has been renovated, re-dedicated and the local priest lifted the curse on it back in August 2014.)

I live in an area where the winters are long. And cold.  And snowy.  Sometimes it seems like spring will never come again.  So 5 years ago I started making corn dollies out of corn husks and cotton embroidery floss, cotton twine or jute twine.  But these were not just ANY sort of corn dollies, these are SPRING corn dollies.