The Onion

 

Onion This writer refers to our current situation, in the remnants of western civilization, as the Wolf Age.    Generally one hears that we are approaching the apocalypse, but this writer disagrees as he has a different mindset.     The mindset of those who follow the Nazarene is linear.       To the Nazarene there is a creation of the physical world by a god aloof from his creation, the origination of man and the introduction of evil, lives led, death, judgement and an eternity spent in praising the creator or an eternity spent in punishment for denying the Middle Eastern god of love.    It all occurs in a straight line.   Mankind’s mother, the earth, is merely an artifact to be used and tossed away because she is not eternal.

But this writer prefers western traditions and philosophies that existed prior to the interjection of the foreign Middle Eastern religions into our western civilization, which have afflicted our minds ever since.    This writer envisions eternity as cycles without a clear beginning or ending.    A swirling eternity that always was and always will be.    Cycles of what we call time are always repeating themselves, the contents of which are never exactly the same or perfect.   In other words, this writer is describing nature.   Cycles of nature; where no straight lines exist.     The straight line is a creation of man.   However, this writer wonders if a line travels far enough will it not curve?    Even man is eventually subject to nature.   The earth is our mother because we cannot exist without her.

Man observed that plants and animals die, but return anew in the spring.   There is a rebirth, a reincarnation of sorts, if something of the previous life returns in the new life.     The old ways were similar to the many layers of an onion in which one could keep removing the outer layers and finding new ways of looking at things in each new layer.      One could looks at the old myths in different ways, peeling layer after layer.   Most will see the old gods and stories as cartoonish characters in outlandish stories fit only for a child.   This is how the faithful of the Nazarene portray the stories of indigenous peoples; it robs their traditional stories of their power.    One could dig deeper and peruse the stories and gods from a linear perspective. 

In the Old Norse poem “Voluspa,” a seeress is brought before an assemblage of the gods.   The seeress tells the assembled about the creation of the worlds, the creation of man, the coming of strife and greed into the worlds and the eventual destruction of the worlds in Ragnarok or the twilight of the gods.   There is a beginning, middle and an end; the results are known before the game begins.    One’s fate or weird is set and one moves in a straight line toward destiny saying one’s lines on cue.   The worlds and gods are concrete and tangible.   There are the evil Jotuns of destruction versus the gods of order; which is a comfortable position for the dualistic thinker- especially in our current culture.    

But one can dig deeper.    The student of “Voluspa” will be aware of, but have a tendency to ignore what the seeress said would happen after Ragnarok.    There will be new worlds, with a new generation of humans and a new generation of gods.   “Voluspa” is cyclical just like nature.     Something which is an oppositional force is not seen as evil, but as a necessary evil for destruction of stasis to allow for transformation during the cycle.    This works for relative thinkers.      The gods may be seen as synonymous with forces of nature or as aspects of one’s higher self.     The myths could be seen as stories of transformation through initiation hidden in plain view.

Varg Vikernes
Varg Vikernes

In the view of the controversial Varg Vikernes, the gods are what euro-folk should try to become in this world, after they have obtained their hamingja or ancestral honor.    In other words, the trufolk are the gods of this world.    To some that would be a very heretical statement and will certainly not be embraced by most.   However, to relative thinkers all positions are viable; they are just different levels of the onion.     The syncretic thinker understands the various layers of the onion (myths/traditions) and takes the position which he believes will best serve his people and tradition, while maintaining respect for the other positions.  Other layers are just as viable and they are still part of the same onion.

Why is this important to understanding the wolf age in which we find ourselves?    Because this writer wanted to express that there are different ways of looking at the lore, which is part of a folk soul, and they should be respected.   In the “Voluspa” the seeress said: 

          “an axe age, a sword age

shields are riven

a wind age, a wolf age

      before the world goes headlong.

No man will have

    mercy on another”

 

The above quote certainly describes the world in which we find ourselves today.   One could take a Middle Eastern linear view of our situation; that we are on a one way trip to oblivion and there is nothing we can do about it.   It is a type of thinking with an external locus of control; which is the way our enemies want us to think.    However we could look at this with a different perspective a more natural cyclical perspective.   If one takes the position that a part of an individual survives death and is reborn in one’s descendants; one’s core essence is therefore immortal.   We are our ancestors and eternity is on our side.   What will change during the cycles are the body and the personality.   Entering the different cycles during times such as the Wolf Age provides an opportunity for one to rise to the challenges presented, increasing one’s honor.

If one does what is right in difficult times, one’s honor will continue to grow making one’s core essence or hamingja stronger.    The stronger the hamingja one possesses, the more like the gods of one’s people one becomes.    If one does dishonorable things, one’s hamingja becomes weaker.    If the hamingjas of the members of a family or tribe become weaker, they as a people become weaker and may disappear altogether.     That is why the heroic epic is important in a society, to provide a blue print of how to behave in difficult circumstances.   Heroes are not to be watched as in a spectator sport, but emulated in pain and danger. 

 One may not control one’s immediate negative circumstances, but one can control how one will react to those circumstances and that is enough.    Those reactions should be based on the heroic examples of one’s own people.   One must develop an internal locus of control confidently anchored in one’s ancestral hamingja.  At the center of the onion or mythology is the hero.    If a people loses its hero, it must be recovered if they are to again become a healthy people.  The lore is a road map to find the hero.   The wolf age is the opportunity to recover the hero by peeling back the layers of the onion.  

 

Tryggulfr        

 

 

                      

A Maury Povich Moment, Well Almost

Like most other heathens/asatruar, I have an interest in genealogy. It is the “We are our deeds” and “We are our ancestors” type thing.   Recently I made the decision to take the AncestryDNA test.   I had put it off for some time and there was a certain amount of trepidation of not knowing what I might find.  However, I am getting older and I needed to do it for my children and grandchildren.   We all know that we need to live today like it might be our last day; because one day we will be right.

dnaFor the reader’s general information, the AncestryDNA test covers the entire genome, unlike Y or mitochondrial tests.   It then compares the results to 26 regions/ethnicities with a 98% call rate.   The test includes Trace Regions where the percentage rate is 0% to 15% or a predicted percent less than 4.5%.   According to the Ancestry.com website, there is only a small amount of evidence to believe that one has ethnicity from the Trace Regions and one may not have any at all.   The test is gender neutral.   Just to clarify things, I know next to nothing about genetics and I am not plugging for Ancestry.com.    There are other tests, but this is the only test that currently links with your family tree.

I put my money down and shortly the test kit arrived by post.  Like a future guest on “The Maury Povich Show,” I completed the DNA test and sent it in.    I routinely checked my email for the notice that the results were in.    About a month and a half later, I got the email with the provided link to check the results.    As I opened the link, I could envision myself on the stage of “The Maury Povich Show” during a “Who is the baby-daddy?” moment of social depravity.    ((Maury)) leans toward the goy and in a condescending manner says “and the father is…”  The link opened:

Scandinavian- 46%

Great Britain- 25%

Ireland- 11%

Iberian Peninsula- 8%    (I wonder- Celts or Goths?  Probably Celts)

(for a total of 96%)

[Trace- possible]

Western Europe- 3%

Eastern Europe- 2%

Italy/Greece- 1%

(West Asia)

Middle East- 4%

Caucasus-<1%

(for a total of 4%)

Now I am certain, I could send the raw data to another company and they would interpret the results somewhat differently.     It shows only 3% western Europe and I have a traceable German line.   However, the Scandinavian results are not so surprising to me.   My surname suggests that my father’s ancestors came from parts of Great Britain that were settled and controlled by Scandinavians for many years during the time of the Dane Law.

Unfortunately however, I do not believe the results will allow me and my immediate prodigy the privilege of claiming aggrieved minority status, which would enhance our chances of getting special privileges these days. And unfortunately, if the globalist get their way, my line and many others like it are slated for extinction.    We as a people, a folk, need self-understanding.   We need self-knowledge.   We need self-love.

Ves Heil,

Tryggulfr  

Vercingetorix and the “Nowhere Man”

I was driving to work in a pouring rainstorm.   The radio was on, but I was not listening to it very closely when “Riders on the Storm” by Jim Morrison and the Doors came on the radio.  The line, “Into this world we are born- into this life we are thrown” caught my attention.   The line was suggesting an external locus of control that at times all of us seem to feel. A later line, “There is a killer on the road” was hinting at the dangers of life.  I was now listening to the radio.

Beatles in Search of Meaning
Beatles in Search of Meaning

The next song in the playlist was “Nowhere Man” from the Rubber Soul album by the Beatles.   The song was released in 1965.    For those who were not there, the sixties were a time of the  implementation of movements designed to bring about the destruction of western culture.   There were political kidnappings, assassinations, bombings and riots.   Many of the foot soldiers of change in the sixties are in positions of leadership today in politics and academia.  Not surprisingly we are experiencing a second wave of attacks against traditional western culture, one from which we might not recover if they get their way.   I was now listening to the lyrics.

He’s a real nowhere man,

sitting in his nowhere land.

Making all of nowhere plans for nobody.

Doesn’t have a point of view,

know not where he is going to.

Isn’t he a bit like you and me?

 

Nowhere man please listen,

you don’t know what you are missing.

Nowhere man, the world is at your command.

He’s as blind as he can be,

just sees what he wants to see.

Nowhere man can you see me at all?

 

Nowhere man don’t worry,

take your time don’t hurry.

Leave it all till somebody else,

lends you a hand.

Doesn’t have a point of view,

knows not where he’s going to.

Isn’t he a bit like you and me?

 

Nowhere man please listen,

you don’t know what you’re missing.

Nowhere man, the world is at your command.

He’s a real nowhere man,

sitting in his nowhere land.

Making all his plans for nobody.

Making all his plans for nobody.

Making all his plans for nobody.

(Sony/ATV Music Publishing LLC)

The song begins with “nowhere man” in a “nowhere land.”   In other words, there is a sense of a loss of personal identity within a culture that has lost its meaning (nowhere land/western culture).   The non-person’s plans or reasons for existence have no meaning, because traditional culture itself had been rendered irrelevant.    “Nowhere man” is now a human corporate resource or a consumer.   The individual is spiritually lost and exists only to produce for the corporation and consume.   His points of view (self-identity) are issued to him by the true powers behind the scenes.  “Nowhere man” has never looked inward and acquired his own self-worth.  (Note that the Beatles went to a foreign traditional culture to find meaning.   Being outsiders, they were ultimately disappointed.)

“Nowhere man” is blind to the reality of his own existence or lack thereof. The lyricist urges “Nowhere man” to discover who he is and take command of his own existence.    A traditional culture exists to ensure and enhance the existence of its members as a “group,” not as a loose confederation of individuals going different directions.    Individual members of the group exist to ensure the survival of the group as a whole. People need other people to survive therefore, the survival of the group is more important than the survival of the individual; who will eventually perish if alone.

To the writer, a healthy culture is similar to strong rope.    Individual fibers are woven together into a strand (individual family from generation to generation).   The individual strands (families) are then twisted together to make a rope (community) creating something of great strength.   If the individual family unit breaks down, then the strand will not be continuous and will be weak. The individual piece of fiber has little strength or meaning outside the strand.  Family is everything, you are a continuation of your ancestors and your children are the next fiber in your strand.   An over emphasis on “the individual” weakens the culture over time because the fiber will not properly weave into the strand.    It is the individual’s responsibility to ensure the continuation of your strand.    In reality, at times, individuals will be required to sacrifice themselves to ensure the continuation of the strand and the rope.  But one must see something greater than one’s self.

Vercingetorix Before Caesar
Vercingetorix Before Caesar

The example of Vercingetorix comes to mind.   Vercingetorix (King of Great Warriors) was the king of the Arverni tribe of Gauls. Vercingetorix was able to unite the Gauls in resistance to their impending subjugation by the invading Julius Caesar.   Initially Vercingetorix was very successful against the Romans, however he was eventually defeated by Caesar at the battle of Alesia.  Caesar agreed to spare the Gauls if  Vercingetorix personally surrendered.    Vercingetorix rode into the Roman camp alone on a beautiful white horse in full armor.     He fearlessly rode past the assembled troops to Caesar, where Vercingetorix dismounted.  Vercingetorix removed his armor and prostrated himself naked at the feet of Caesar, where he was arrested.

Vercingetorix was imprisoned for five years under deplorable conditions.   In 46 BC, Caesar had Vercingetorix removed from prison to be displayed during Caesar’s triumph in Rome.    They cleaned Vercingetorix up and placed his armor on him, but it hung loosely on the emaciated king who could barely stand.    After Vercingetorix was paraded through the streets of Rome, he was ritually strangled.    It was an inglorious end for a great king, that placed the welfare his people above his own life. Vercingetorix’s sacrifice was not forgotten and today there is a statue of Vercingetorix at the battlefield of Alesia.   The inscription on the statue reads:

Gaul United,

Forming a single nation

animated by a common spirit,

can defy the universe

 The Return of Vercingetorix
The Return of Vercingetorix

Vercingetorix was not a “nowhere man” in a “nowhere land” existing only to feed the global corporate machine.   Vercingetorix knew who he was in the scheme of his people, he knew his own true worth and the worth of his people.   We must return to our true culture, true roots and be strong again. Multiculturalism and globalism is what Caesar offered the Gauls. We must accept the mono-culture of the new Caesars or like Vercingetorix, resist.

Ves Heil,

Tryggulfr

 

 

 

 

Day of Remembrance for King Radbod of Frisia

King Radbod of Frisia [public domain]
King Radbod of Frisia [public domain]
In Heathenry or Asatru, August 9 is generally recognized as a day of Remembrance for King Radbod of Frisia.    Koning or Duke Radbod lived from 680-719 succeeding Aldgisl.   Radbod was an enemy of Charles Martel and the Franks and was resisting efforts to Christianize his kingdom.    However the struggle with the Franks was wearing Radbod down and some believe that Radbod believed if he accepted Christianity some of his problems with the Franks may have been somewhat alleviated; and so he allowed the Christian missionary Wolfran into the kingdom.

Wolfran was attempting to convert Radbod to Christianity and Radbod had agreed to the rite of baptism.   The story goes that Radbod had one foot in the baptismal font and he began to have reservations.   Wolfran was trying to urge Radbod on when Radbod asked the question, “Where are my dead ancestors at present?”   Wolfran replied, “In hell with all other unbelievers.”   Radbod angrily replied, “I would rather live there with my honorable ancestors to go to heaven with a parcel of beggars!”    Radbod expelled Wolfran and resisted Martel and Christianity the rest of his life.  The story of Radbod illustrates the premise that our ancestors and honor are central to the practice of native European religions.

On August 9, let us raise our mead horns and exclaim, “Hail Koning Radbod!”

Tryggulfr

 

The Death Song of Ragnar Lothbrok, Looking for Valhöll

 

On this memorial day of 30 May 2016, the writer was contemplating the sad state of affairs in the United States.   I am referring to the desecration of memorial day displays.   This is not a surprise and was expected.    Government had been encouraging this behavior by their banning of Confederate flags, the removal of Confederate War Memorials and the disrespect of our honored dead.   The republicans, who are the party of Lincoln and northeastern money interests, were gleeful that they thought the tide had turned and they no longer had to pretend.    The great unwashed was no longer protected by public opinion, they thought.  The party insiders truly hate the great unwashed of the flyover.

The United States flag, as a symbol of western imperialism, capitalism and nationalism, will be next.  U.S. war memorials will increasingly come under attack as symbols of racism.   The republic was killed long ago by Lincoln and replaced with an empire of capitalism, backed the power of an army and a navy.   You merely have the facade of a republic, but you are ruled by an oligarchy, who is in turn controlled by an element hidden in the 1%.   I think I have heard it said before, “The masses are asses!”  Hard words but true.   The heroism of our service people is real and commendable, but their masters are not.   False platitudes were given by our politicians today to the unprotected class.   Encouraging the bereaved with words of freedom and sacrifice.  Who is the true threat to our liberty?   Who are the real enemies of the unprotected class?

I was pondering these thoughts as I went to Kalki Weisthor’s blog and began to read.   (I encourage the reader to do like wise and to go to  Memorial Day, and Our Wars and read.    At times, it seems that Kalki and I have this mind meld going on.)   Again hard words from Kalki.  Words that might make you angry, but they are true.  As a descendant of revolutionary war soldiers and confederate soldiers, Kalki’s words rang true for me.   My father served on the U.S.S. Chicago in the Pacific during the occupation of Japan.  My family was invested in that sad war and I honor their courage and sacrifice, but who or what were they really fighting for?   Look deep beyond the propaganda, look behind the curtain.   No more brothers wars!  We have enough real enemies to contend with!

Ragnar Lodbrok [by Hugo Hamilton in the public domain]
Ragnar Lodbrok [by Hugo Hamilton in the public domain]
Today is about the death of our fallen heroes (enherjers).   Nothing says courage in the face of death better than the Death Song of Ragnar Lodrok.   I place it below for your study.  This writer likes Ben Waggoner’s very readable translation, so reading it will be easy.   Read it several times.   Absorb it.   We are all going to need courage in the future.

Tryggulfr   

 

Ragnar Lodbrok´s Death Song

We struck with our swords!
Why should a warrior cower
before the ranks, when braving
the blizzard of spearpoints?
He who mourns his demise has
never fed meat often
to eagles in the edge-game.
It’s hard to urge on weaklings;
no coward takes courage
from his craven heart.

We struck with our swords!
I say it’s right for a lad
to dare to dash at foemen
as they draw swords together.
Let thane not shrink from thane—
that long was the warriors’ way;
maids’ darlings should be dauntless
in the din of swords, always.

We struck with our swords!
It seems to me an ordeal
that our fates we must follow;
few escape the Norns’ craft.
I didn’t imagine Aelle
as the end of my life,
when I fed blood-falcons
and forced keels through the water;
we gave wolves worthy payment
widely, in Scotland’s bays.

We struck with our swords!
My soul is glad, for I know
that Balder’s father’s benches
for a banquet are made ready.
We’ll toss back toasts of ale
from bent trees of the skulls;
no warrior bewails his death
in the wondrous house of Fjolnir.
Not one word of weakness
will I speak in Vidrir’s hall.

We struck with our swords!
The sons of Aslaug all would
rouse the wrath of Hild here
with their ruthless sword-blades,
if they fathomed fully
how far I have traveled,
how so many serpents
stab me with their poison.
My sons’ hearts will help them:
they have their mother’s lineage.

We struck with our swords!
Soon my life will have passed;
Goinn scars me sorely,
settles in my heart’s hall;
I wish the wand of Vidrir
would wound Aelle, one day.
My sons must feel great fury
that their father is put to death;
my daring swains won’t suffer
in silence when they hear this.

We struck with our swords!
I have stood in the ranks
at fifty-one folk-battles,
foremost of the lance-meet.
Never did I dream that
a different king could ever
be found, braver than me—
I bloodied spears when young.
Aesir will ask us to feast;
no anguish for my death.

I desire my death now.
The disir call me home,
whom Herjan hastens onward
from his hall, to take me.
On the high bench, boldly,
I’ll drink beer with the Aesir;
hope of life is lost now,
laughing shall I die!

© Copyright 2009 by Ben Waggoner.

Distribution for non-commercial purposes is allowed
as long as the content is not altered and this notice is not removed.

Word Fame- Iain Gunn of Gunn, Chief of the Clan Gunn- The Viking Clan

Moragsoorm [By archiwum własne wikingów, Jarmeryk [Attribution], via Wikimedia Commons]
Moragsoorm [By archiwum własne wikingów, Jarmeryk [Attribution], via Wikimedia Commons]
The word clan comes from the Scottish Gaelic word Clann, which essentially means offshoot.   Therefore a clan is made up of individuals who have a direct or perceived kinship to a common ancestor.    However, one might marry into or be adopted into a clan.    There were several Scottish highland clans and Scottish lowland families that were descended from Scandinavian settlers, who were usually called “Danes” regardless of their actual origin.   Highland clans such as Gunn, McDonald of the Isles, MacLeod, MacQueen and MacAuley claim Norse descent.

The northern most Scottish clan, Clan Gunn, has traditionally, if not mythically,  claimed descent from Sweyn Asleifsson, the ultimate Viking of the Orkneyinga Saga.   Sweyn Asleifsson was born approximately in 1116 and was killed in 1171 while fighting in Dublin Ireland.   Sweyn’s grandson was Gunni.   Gunni’s wife was Ragnhild, whose grandfather was St. Rognvald, Jarl of Orkney.    In 1198 on the death of Ragnhild’s brother, Harold Ungi Jarl of Orkney and Caithness, Ragnhild inherited most of Orkney and Caithness.  Ragnhild and Sweyn passed their holdings on to their son, Snaekoll.   The folk that were to become Clan Gunn were at the height of their power in the thirteenth century, a time of which little is known about the Gunn’s history.

Clan Gunn "The Viking Clan" tartan Photo courtesy of Bjarg Jonsson
Clan Gunn “The Viking Clan” tartan Photo courtesy of Bjarg Jonsson

It appears that Scottish kings, in an effort to increase their power on the northern edge of Scotland, began to give land grants in northern Scotland, to loyal nobles, depriving the Gunn’s of their good farmland.   In 1586 the Sinclair Earl of Caithness and the Gordon Earl of Sutherland formed an alliance against the Gunns.  In the middle of the fifteenth century George Gunn of Ulbster, also known as the crowner (Am Braisdeach Mor), was the first truly  “Scottish” Clan Gunn chief.    George Gunn and four of his sons were killed in battle against Clan Keith.   George Gunn’s three surviving sons would be the genesis of the three branches of the clan (the galley on the Gunn arms has three masts, the supporters are a Viking Warrior and a Pic Woman).

James (Sheumus) took lands in Kildonan, Robert took lands in Braemore and John took land in Cattaig.   James’ son would be known as the MacSheumas Chataich and would be the progenitor of the MacKeamish

Gunn Clansman Badge
Gunn Clansman Badge

Gunns.    The Gunns were involved in many battles with neighboring clans, through the years and over time they did not fare well.   During the 1745 Jacobite rebellion, Clan Gunn was led by the MacKeamish with approximately 120 men, on the Hanoverian side of the conflict.   The Gunns were attached to the Earl of Loudon’s regiment, but as a unit they were not present at the battle of Culloden.  After the defeat of Bonnie Prince Charlie’s forces at Culloden, laws were passed to incorporate the Scottish Highlands into the rest of Great Britain.   Scottish clans were essentially made illegal.   In 1746 parliament passed laws banning Scottish Highland attire and bagpipes, except for those serving the in British military.

In 1780 the eighth MacKeamish, William Gunn, was killed while serving with the British army in India and the chieftainship passed to William’s brother, Morrison Gunn.   Morrison Gunn, the ninth MacKeamish, died without issue serving with the British army at Gibraltar.   Back in the highlands, the Countess of Sutherland determined that the Gunns, who resided on her lands needed a chief, who would assist her in clearing the clansmen from her lands to make room for sheep.  At that time the demand for wool in Great Britain made sheep on the land more profitable than tenant farmers.

'Elizabeth,_Duchess-Countess_of_Sutherland'_by_George_Romney,_Cincinnati_Art_Museum
Elizabeth Countess of Sutherland [By George Romney – Public Domain]
In 1803, without the authority of the Lord Lyon, a sheriff’s court was held in Thurso and Hector Gunn was appointed chief of the Clan Gunn.   When Hector Gunn died,  his son George Gunn became the next chief; although unrecognized by competent authority.    The Countess of Sutherland took George Gunn as her protégé, gave him lands and secured him a military commission.   Former clansmen from all over the highlands were removed from their ancestral lands and transported to various locations in the British Empire; after being rounded up and their homes burned to ensure they would not return.  It was a tragedy similar to the “Trail of Tears” in the United States.

For a long time there was little interest in being  chief of a clan that in reality did not exist anymore.   Those people who had been betrayed by chiefs, whom they considered to be their kinsmen and leaders, had little interest in renewing the relationship either.   However, in time, old wounds slowly began to heal.   Sir Walter Scott’s novels and the Highland Society of London began to spark a romanticized interest in all things highland.   In 1822 King George IV appeared in Edinburgh wearing a kilt, signaling royal approval of the kilt.   Some British lords with highland estates, had kilts made for their male Scottish servants to wear while at work at the estate.   Visitors would see the lord being served by men in highland attire causing some in Scotland to view highland attire in a more negative light.

Dunrobin Castle residence of the Countess of Sutherland
Dunrobin Castle residence of the Countess of Sutherland [Image Copyright Christine Matthews. This work is licensed under the Creative Commons Attribution-Share Alike 2.0 Generic Licence.]
Scots serving in highland regiments in the British army take great pride in Scottish highland traditions and have quietly been a tremendous influence in promoting  a positive “highland” culture in Scotland and throughout the world.     In 1821, one year before King Edward VI arrived in Edinburgh, The Loyal and Benevolent Society of the Clan Gunn was formed for the relief of poor Gunns displaced by the clearances.

In 1960 the Clan Gunn Society was formed in the U.K. by William Gunn of Banniskirk with Iain Gunn for the purpose of locating a chief for the clan.    William Gunn was designated as Commander of the clan by the Lord Lyon in 1967 to lead the clan society, until a chief is found.  After William Gunn’s death in 1968, Iain Gunn of Banniskirk was designated Commander of the clan in 1972.   Commander Gunn has worked tirelessly promoting Gunn kinship in Scotland and throughout the world with Scottish diaspora for many years.

Iain Gunn of Gunn Chief of the Clan Gunn second from the right [Photo by Bjarg Jonsson]
Iain Gunn of Gunn Chief of the Clan Gunn second from the right [Photo by Bjarg Jonsson]
On 18 July 2015 a Derbhfine or family convention was held in Scotland with Clan Gunn’s armiger members with the purpose of selecting a chief.    After debate, Iain Gunn of Banniskirk was recommended to the Lord Lyon.   On 16 April 2016 in Merchants Hall in Edinburgh Scotland, Dr. Joseph Morrow Lord Lyon and King of Arms presented Iain Gunn of Gunn a Grant of Arms as Chief of Clan Gunn.   Over two hundred years after the death of the last recognized chief Morrison Gunn; Clan Gunn at last has a chief.   Clan Gunn could not have done better.   Iain Gunn of Gunn and his lady, Madam (Bunty) Gunn of Gunn are both much admired and loved by those who claim kinship to Clan Gunn, including this writer.

Let us charge our horns with good mead and give a hearty hail to Iain Gunn of Gunn- Chief of the Viking Clan- Clan Gunn.  Aut Pax Aut Bellum!

Mead Horn [Photo by Bjarg Jonsson]
Mead Horn [Photo by Bjarg Jonsson]