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P&P
Populism & Politics
P&P Article #2 MARCH 2021
Everybody Wants to Be ‘Origines’:
Nativism, Neo-pagan Appropriation,
and Ecofascism*
Author: Heidi Hart
This paper explores the tensions that emerge in neo-pagan media and
practices, when they appeal not only to far-right enthusiasts but also
to those with a left-leaning, environmentalist bent. New Age appro-
priation of Indigenous cultures and the anti-human temptations of
ecofascism further complicate the picture. Ultimately, any group that
follows a purity mentality, seeking deep, unadulterated roots in na-
ture, risks nativist thinking and exclusion of those without the privi-
lege of imagining themselves doing heroic deeds in equally imaginary,
old-growth woods.
In the Netflix series Tribes of Europa, Origines’ unironic use of the word
a group of post-apocalyptic survivors “Heimat” is also problematic, in light of
has retreated to the forest, where the Nazi fetishization of that term, for
they live “happily” and “in harmony all the critical cultural work around it
with nature,” to quote the opening in the decades of Vergangenheitsbe-
voiceover (Netflix, 2021). These “Orig- wältigung, or reckoning with the past,
ines” live protected, or so they think, in Germany (Krug, 2018). In one of the
from the other tribes warring over opening scenes, the young protago-
the former European territories, deci- nists’ dancing to a contemporary indie
mated by an unexplained global and rap song gives a sense of forgetfulness
technological meltdown in 2029. The of that past, as does the series’ Game
sudden crash of a drone-like object of Thrones-like aesthetic of violence
in the forest drives the series’ central and torture (see Gjelsvik and Schubart,
conflict, resulting in heavy bloodshed 2016).
between the Origines and rival tribes.
According to series creator Philip
The Origines call their forest home Koch, the “shock” of Brexit led him to
“Refugium,” fear another tribe called develop this dystopian-utopian fantasy
“Crows” (a name that would carry (Scott, 2021), with its “ruin porn” (Riley,
obvious racist overtones in the US), 2017) of abandoned concrete struc-
and utter lines such as “We are the tures and geodesic dwellings in the
voices of the forest, the blood of the woods. The idea of a destroyed Euro-
earth, and the breath of the wind.” pean Union certainly haunts the series,
These lines ring painfully close to but on a deeper level, it echoes back-
Blut und Boden Nazi rhetoric. The to-nature fascinations on both the
Dr. Heidi Hart is an arts researcher and practitioner. She holds an M.F.A. from
Sarah Lawrence College and a Ph.D. in German Studies from Duke University. Dr.
Hart has a dual research focus, on political music during and after the Nazi peri-
od, and on sound in environmental media today.
political right and left, especially in a time
of ecological collapse. The nativist idea of
retreating to one’s roots, to an imagined
state of Indigeneity, or to an impossibly
“virgin” wilderness (see Solnit, 1994: 52)
may seem like a 1970s hippie fantasy
and is certainly nothing new, but it has
gained traction as ecological anxiety
and COVID-driven outdoor adventurism
have led more privileged humans to bake
sourdough, take to the road in converted teens appear as innocent, playful,
vans (Anderson, 2020), and watch screen and fierce when necessary. They joke
fantasies of a simpler life in the woods. about human sacrifice and fear the
wolves on the outskirts of the forest,
This paper explores the tensions that a repeated motif that comes un-
emerge in neo-pagan media and practic- comfortably close to contemporary
es, when they appeal not only to far-right
anti-immigrant rhetoric blaming the
enthusiasts but also to those with a
left-leaning, environmentalist bent. New “wolf” of fairy-tale infamy in Germa-
Age appropriation of Indigenous cultures ny (Bennhold, 2019). A key moment
and the anti-human temptations of eco- occurs when the young heroine
fascism further complicate the picture. Thusnelda takes the heraldic eagle
Ultimately, any group that follows a from the Romans, making it a tribal
purity mentality, seeking deep, unadul- icon – with its inevitable future on
terated roots in nature, risks nativist the German flag.
thinking and exclusion of those without
the privilege of imagining themselves
doing heroic deeds in equally imaginary, The invading Romans come across
old-growth woods. as the “true” barbarians here, fitting
paradoxically into liberal, post-co-
lonial critique as much as they do
into nativist, pro-Germanic narrative.
Meanwhile, the series’ torchlit cere-
monies and marches recall atavistic
Nazi aesthetics, as does its “primeval
forest” or “Urwald” setting, not far
from that of the 1936 propaganda
film Ewiger Wald, or Eternal Forest,
The post-technology dystopia/utopia of series which has found a new generation of
such as Tribes of Europa appeals to purity fans on white supremacist websites.
impulses that may be heightened in the age Both that film and the Netflix series
of COVID-19, when “somehow people feel
that their societies now are unsafe for them” focus on the Battle of Teutoburg
and this anxiety can fuel “regressive populist Forest, a weighty historical moment
movements”. for the German far right (see Winkler,
2015). Though Barbarians writer Arne
The Real Barbarians? Nolting claims that part of the series’
goal is to reclaim this material, Teu-
COVID-era Netflix offers another toburg Forest remains a pilgrimage
pagan fantasia to viewers more or site, and the battle that took place
less confined indoors. Like Tribes of there is “an ideological rallying point”
Europa, Barbarians is informed by for white supremacists (Rogers,
Game of Thrones and the recent ex- 2020). German Studies scholars have
plosion of “Viking TV.” This series also expressed concern, via social media
valorizes forest-dwelling as Heimat threads (see Diversity, Decoloniza-
and, in its real-life historical setting, tion, and the German Curriculum, 28
portrays the Romans as vicious October 2020), that this series also
colonialists who not only demand promotes essentialist thinking and
unreasonable tributes from their toxic masculinity.
Germanic neighbors but behead and
crucify them as well. Blonde tribal Some neo-pagans claim that,
(*) This article follows up on topics of neo-paganism in the Feb. 3 commentary “Music and the
2 Far-Right Trance,”calling critical attention to nativist themes in entertainment media, problems of
cultural appropriation, and ecofascist strains in environmental activism.
although their Germanic ancestors verb “bauen” (“build”) vertically back
(literal or figurative) may have beaten to the Old High German (and Old
back the Romans in 9 A.D., they have English) “buan,” or “to dwell in one
long been a “conquered people” (Lin- place;” he then relates this word hor-
denschmidt, 2015) under Christianity, izontally to “ich bin” (“I am”), linking
and their practices constitute an- dwelling with Being itself (Heideg-
ti-colonial resistance. Combined with ger, 1977: 324-325).
the idea that “when they destroyed
paganism, Christians made exploit- This close link between home and
ing nature possible” (Kaplan, 2016: existence, and the fascination with
27), a Romantic inheritance with what lies underneath the ground,
appeal to the ecologically conscious continues to surface in German liter-
left, especially in light of many evan- ature and film, and not always with
gelical Christians’ support of Trump ill-considered tribal forest scenes. For
in the US, neo-paganism’s ideologi- example, novelist Jenny Erpenbeck’s
cal tangle remains complex. critically sensitive take on the Heimat
problem, Heimsuchung (Visitation
or Haunting, 2008), treats historical
trauma in a way that reverberates
in one piece of land over centuries,
with particular attention to the years
during and after the Second World
War (Goodbody, 2016). The philo-
sophically informed and ecologically
terrifying Netflix series Dark invites
Martin Heidegger. viewers to ask why a cave in the
woods can have such a strong pull,
and how much damage humans can
Roots and Purity do to each other once inside it.
Concepts of ancestral “roots” and One writer responding directly
“unspoiled” countryside have a long to the toxic aspects of Heidegger’s
and tangled history, too, especial- nature-driven thought is Elfriede
ly in German culture, and not just Jelinek, best known for her unspar-
because of these ideas’ appeal in ing critiques of Austrian “whipped
stereotypically xenophobic, rural cream” culture and the violence it
communities. The still-influential sugarcoats, for example in her nov-
philosopher Martin Heidegger, an el Die Klavierspielerin or The Piano
unapologetic member of the Nazi Teacher (Hanssen, 1996). Jelinek’s
party, extended his love of the lit- 1991 spoken-text play Totenauberg
eral forest to ideas of rootedness in (its title a play on the name of Heide-
language and existence itself, “not gger’s Black Forest cabin) includes
simply a rootedness in the soil, in the an “old man” character (Heidegger)
past, or in the tradition from which and a “middle-aged woman,” meant
one ‘views’ the world” but “some- to stand for Hannah Arendt, the
thing concealed, mysterious, and philosopher who was Heidegger’s
chthonic whose meaning lies hidden sometime lover and, in what gave
beneath the surface of the earth” and their relationship an excruciating
that validates the “destiny of a Volk” twist, a Jewish antifascist who, with
(Bambach, 2003: 19). His quasi-poetic her teacher Karl Jaspers, coined the
wordplay shows a fascination with term “banality of evil” when writing
etymology as a depth-seeking prac- about the Nuremberg trials (Diner
tice: where is a German word’s most and Bashaw, 1997).
profound origin, and what does that
mean for a nativist sense of identity? Totenauberg is not just a dialogue
In his 1951 “Bauen Wohnen Denk- between these two historical fig-
en,” Heidegger traces the German ures, though, as Jelinek also includes
3
skiers and other performance ath- Recently in North Carolina, a group
letes, some hunters and men in belonging to what the Southern
Tracht (traditional Bavarian dress), Poverty Law Center has termed “the
and even a few cheerleaders. As the neo-Völkisch hate scene” (Ball, 2021)
“old man” laments that nature has purchased a church building, caus-
simply become an image for those ing anxiety and pain for their Black
who consume it (in a statement neighbors. Claims of “ennobling” pa-
foretelling today’s outdoor selfie gan practices rooted in white Euro-
culture), the other nature enthusiasts pean heritage, along with an ideol-
lay their claims to “authentic” enjoy- ogy of “healthy, active lifestyles” and
ment of the woods and mountains rules about racial purity (Ball, 2021)
(see Jelinek, 1991: 25). This text shows, are painfully familiar in a part of the
uncomfortably, how outdoor recre- US that is deeply split about reckon-
ation can be as much about ego as ing (or not) with its own racist past.
eco-awareness, and how concerns Fans of Wiccan culture and “Viking
about the purity of that enjoyment rock” bands such as Wardruna may
cross conventional political lines. argue that neo-pagan fascinations
are not in themselves dangerous,
but the agendas of groups like North
Carolina’s Asatru Folk Assembly (Ball,
2021) show how thorny such attrac-
tions can be.
In Norway, a recent self-examina-
tion by a Viking re-enactment blog-
ger has caused intense debate. After
years of cultivating craft skills and
appreciation of pre-Christian culture
in Scandinavia, Ingrid Falch found
Mad vikings warriors in the attack, running herself implicated a few too many
along the shore with Drakkar on the back- times in right-wing propaganda.
ground. “Unfortunately,” she writes, “blood
and swords sell more tickets than
Current Nativist Tensions cooking and spinning wool. Better
keep it speculative, cheap and easy
In our present moment, the appeal – reproducing the stereotypes mak-
of purity culture across the politi- ing sure that ‘most people’ won’t see
cal spectrum (from the vegetarian the difference between you and the
“QAnon shaman” who helped to Q-shaman” (Falch, 2021). For all the
storm the US Capitol to left-leaning efforts to puncture too-earnest Norse
consumers of organic-only foods), aesthetics with humor, as in the
can lead to a strange nexus of virtue Norwegian TV series Norsemen and
and violence, onscreen or otherwise. Ragnarok, this “beast I can’t control”
Adherents of “conspirituality,” a blend has led Falch to leave the re-en-
of New Age beliefs and conspiracy actment community. The resulting
thinking, include anti-vaxxers on the online repercussions have been bru-
right and left as well. The post-tech- tal at times, often reinforcing ideas
nology dystopia/utopia of series such of white supremacy and misogyny
as Tribes of Europa appeals to purity associated with neo-pagan culture
impulses that may be heightened in (Falch, 2021).
the age of COVID-19, when “some-
how people feel that their societies
now are unsafe for them” and this
anxiety can fuel “regressive populist
movements” (Richards, in Haslam,
2021: 8).
4
southern Sweden, Wild West fasci-
nations have become more compli-
cated, as a theme park called High
Chaparral became a camp for 500
Syrian refugees in 2015 (Loewinger,
2017).
White appropriation of Native sym-
bols and rituals is of course different
Collapsing beds situation for Corona Virus from European seeking of ancestral
patients. Medical staff work in the Intensive “roots” in the primeval woods, but
Care Unit (ICU) for COVID-19 multiple patients
inside a special hospital in Bergamo, on No- it is equally problematic. A drum
vember 11, 2020. circle intended for specific cultural or
medicinal purposes, for example, can
become an excuse for vague trance-
Problems of Appropriation like experiences when used in a New
What about Indigenous fantasies Age setting, and shows disrespect
relating to cultures not one’s own? to the very Indigenous practices it
In the US, wealthy suburbanites takes as inspiration (Johnson, 2020).
Adrienne Keene of the Native Appro-
have been purchasing Dances with
priations project has created an open
Wolves-style tipis ever since that film
call for Indigenous voices to address
appeared in 1990. A recent mani-
this issue, with additional attention
festation of this trend is the use of
to cultural practices in the COVID era
traditional tipis as “après ski” pods
and in relationship to the Black Lives
for COVID distancing (see Compass
Matter movement (Keene, 2020). As
Rose, 2021), which often leads to ex-
Mark Rogers has put it, “Everyone
actly the opposite effect, as libertar-
wants to be an Indian, but nobody
ian business owners make free with
wants to be an Indian,” referring to
Native traditions for entertainment.
Paul Mooney’s comment about “ev-
On the other end of the political
eryone want[ing] to be Black” with-
spectrum, shamanic training groups, out the “experience of being part of
Vision Quest trips, and festivals such that culture” (Rogers, 2014, 2018).
as Burning Man have long attracted
educated, left-leaning whites (Al- Debate is ongoing in the US about
dred, 2000). “White guilt” over several sports team mascots named for
centuries of Native genocide and Native peoples, or using racist nick-
oppression may contribute to this names (National Congress for Ameri-
phenomenon, but much of the at- can Indians, n.d.); traditional clothing
traction seems to be toward spiritual imitated in fashion, such as feathered
nourishment in an age when religion headdresses (Wood, 2017); stereo-
is often associated with right-wing types in Hollywood films, from Poca-
politics (Olomi, 2019). hontas to one-dimensional warrior
figures (Little, 2021); appropriations in
In Germany, a generation raised on the classical music world, as in quot-
Karl May’s Western adventure novels ing or imitating traditional songs
has contributed to ongoing roman- stripped of their cultural purpose
ticization of Native American culture (Davids, 2019); and academic writing
(Schumacher, 2020) that may seem about Indigenous topics without
innocent of right-wing politics but consulting those who know them
fosters damaging stereotypes. In ad- best, an issue of concern outside the
dition, what many “Indian hobbyists” US as well (Arbon, ed., 2010). With the
in Germany may not know is that regenerative agriculture movement
Nazi researchers studied US discrim- gaining traction around the world,
inatory policy toward Native peoples Indigenous voices are also speaking
in order to hone the 1935 Nuremberg up about the need to give credit for
Laws (Miller, 2019). Meanwhile in soil restoration practices where it is
5
due, and to reconsider value systems The World Without Us. For all my
driven more by “commodification” own selfish wishes to have a moun-
than by the land itself (Mangan, tain trail to myself, my long study of
2021). Nazi nature-cult thinking has made
me wary of ideologies that promote
purity and idealistic “harmony with
Ecofascism and “Avocado nature.”
Politics”
Ecofascism, the belief not only in
To return to the problem of purity racial but also in environmental puri-
culture, back-to-nature advocates ty, posits that the world really would
across the political spectrum often be better off without us – or at least
cite a wish for “unspoiled” wilder- without the darker-skinned climate
ness (Cross, 2018), meaning outdoor refugees a warming planet will in-
spaces free of others except them- creasingly push out of their homes.
selves. Especially in the age of COVID, This nexus of ecological and racial
this wish has resulted in what is now purity, an ideology that also fosters
termed “wreckreation” in the Amer- “deep” connections with the natural
ican West (Wilkinson, 2020), with world, complicates conservationist
overcrowding and trash becoming thinking, as young activists are dis-
increasingly problematic, though the covering amid the hype surrounding
political stakes for public lands pro- COVID-era planetary recuperation
tection are very real (Hart and Soyer, (Newton, 2020). What this ideology
2021). As an avid hiker in the moun- ignores, too, is that the first wave
tains where I live, I admit to getting of climate refugees is the wealthy,
up at 5 a.m. to walk my favorite trails who can afford to flee the California
without the noisy, selfie-obsessed wildfires or rising coastlines in Florida
crowds I have come to resent – and (Bakkalapulo, 2018), and as “climate
this reminds me, uncomfortably, of gentrification” (Hu, 2020) pushes
Heidegger’s comment in Elfriede marginalized people further away
Jelinek’s play, about his own resent- from affordable housing.
ment of nature becoming only an
image. I have felt smug triumph Though many deep ecologists
when reading about quieting oceans disavow far-right, eugenics-driven
during the pandemic, and I have thinking about population reduction
laughed at recycled satire about for the planet’s sake (Drengson, n.d.),
overpopulation and climate destruc- that movement’s tendency toward
tion (The Onion, 2011). oversimplified ideas of purity, depth,
and harmony has contributed to
In a more innocent time, I might ecofascism insofar as it ignores po-
have been a deep ecology adherent, litical misuses of “nature” in the past
following the ideas of Arne Næss century. Murray Bookchin (1999: 203)
about the natural world as more than expresses it this way: “Vital as the
“natural resources” and about the idea of “interconnectedness” may be
need to acknowledge human-non- to our views, it has historically often
human interconnectedness. These been the basis of myths and super-
ideas do in fact permeate most natural beliefs that became means
ecological discourse in academia, for social control and political manip-
with reference to Donna Haraway’s ulation.”
metaphor of tentacle-like entangle-
ments among species. While I draw Likewise, immersive ecological art-
on this thinking in my own work in works and “primeval TV” series such
the environmental humanities, I am as Tribes of Europa can promote a
also aware of the dangers of wishing feel-good sense of environmental
for a post-human utopia, however connection, rather than encouraging
tempting the overgrown cities Alan activism that takes environmental
Weisman evoked in his 2007 book racism into account, too.
6Over the past decade, ecofascism ecofascism, this form of environmen-
has become a draw in far-right tal activism becomes not only an-
recruitment, linking deep-ecology ti-immigrant but also anti-human.
ideas of humans as “parasites” with
its own anti-immigrant sentiment How to untangle the toxic threads
(Lamoureaux, 2020). White suprem- that have found their way into eco-
acist shooters from Christchurch to logical consciousness, from Martin
El Paso have also identified as eco- Heidegger’s nativist philosophy
fascists (Lawrence, 2019). In Austria, of “rootedness” to today’s Viking
“avocado politics,” in which brown- re-enactment controversies? One
shirt ideology hides in green political approach is to allow for what some
agendas (Gilman, 2020), has led to environmental artists call “con-
an unlikely alignment between the tamination,” the practice of refus-
center-right People’s Party and the ing purity in one’s work in order to
Greens. Austrian agitator Elfriede accept that the planet is irrevocably
Jelinek’s work seems as urgent as compromised and, at the same time,
ever, with its uncomfortably close-to- to salvage what is left. Some artists
home portrayals of right-wing im- work intentionally with waste and
migration policies (Dege, 2016). Her pollution, as in John Sabraw’s work
Heidegger- and purity-culture cri- creating pigments from contaminat-
tique Totenauberg would be a timely ed streams in the UK (Surugue, 2019),
piece to revisit as well. while others, as in the Parallel Effect
group’s recent Vigil for the Smooth
Handfish, work with rituals for griev-
ing a planet already in collapse (Au-
drey Journal, 2020).
In more practical terms, many
conservationists are becoming less
focused on restoring an “ideal” state
of nature and more concerned with
managing the messes that already
exist. Emma Marris’ book Ram-
bunctious Gardens (2011) has won
Conclusion: Contamination, an enthusiastic following but has
created controversy, too, as it goes
Curiosity, and Reciprocity against conventional wisdom about
While back-to-nature idealism can removing non-native, invasive plant
certainly foster environmental care, it species. At the same time, Marris
outlines concrete practices for rewil-
has a dangerous side, too. Narratives
ding and assisted migration, such as
such as the currently popular series
building wildlife bridges over high-
Tribes of Europa and Barbarians
ways. Climate adaptation thinking
promote a nativist vision of pagan-
has its dangers, too, in terms of nor-
ism that veers close to the “blood
malizing catastrophe; as Geoff Mann
and soil” ideology of Nazism. Purity and Joel Wainwright (2018: 71) have
culture in eating and recreating, noted, “simply to claim that ‘society
along with the seeking of “unspoiled” must adapt’ is to represent social
nature, however understandable, can responses to climate change […] in a
feed this ideology across the political way that makes these adaptations
spectrum. Meanwhile, appropriating seem natural and functional.” That
Indigenous cultural practices works said, the crisis at hand does not allow
as a wishful-thinking kind of nativism the luxury of wishing for a pristine
that bypasses the real experiences future based on an imagined, “har-
of Native peoples who have suffered mony with nature” past.
oppression and genocide. And as
deep-ecology values spill over into An ethos of planetary care that
7does not fall into nativist or purity
thinking requires critical evaluation
of environmental media (even in the
form of Netflix entertainment!) and of
one’s own attitudes (the wish to have
the forest to oneself, for example).
One aid in this can be learning about
Indigenous approaches to land and
culture without disrespectful appro-
priation. Robin Wall Kimmerer’s book
Braiding Sweetgrass (2013), written
from her dual perspective as a bot-
anist and as an Indigenous woman
learning about her own heritage, has
become a guide for environmental
thinking that views other species
as kin but does not sentimentalize
those relationships. Curiosity and
humility are key, so that humans can
ask, “Who are you?” instead of “What
is it?” (Kimmerer, 2013: 42) and can
appreciate what we see and hear
without needing to own it (see Rob-
inson, 2020).
In many Indigenous cultures,
reciprocity is also essential to co-reg-
ulation with the land. One way to
express this is to ask for consent
before entering a forest, logging it, or
building a home there, a practice Na-
tive communities in the US are now
asking others to honor, especially as
oil and gas interests threaten tradi-
tional lands (Danesh and McPhee,
2019). In more personal terms, reci-
procity can be a form of gratitude. As
Kimmerer puts it, “What could I give
these plants in return for their gen-
erosity? It could be a direct response,
like weeding or water … Or indirect,
like donating to my local land trust
so that more habitat for the gift giv-
ers will be saved” (Kimmerer, 2020).
If nativism is a kind of narcissism,
critical curiosity and reciprocity can
break the mirror we humans seem
to want to project everywhere, and
so that we can see the world around
us as a subject, not the object of our
deep, dark forest dreams.
8References Listening: Resonant Theory
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Writings. Edited by David Farrell Krell. fact-checking and copy-
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Populism & Politics:
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