More recent Motanky
This Motanka was created in ceremony, following traditional methods. Motanky are made to amplify or celebrate various seasonal and life rites. They vary in shape and form depending on the rites they are accompanying. Some Motanky (plural) are temporary -- intended to be burned, buried or released to wild moving water when their job is complete. Other Motanky, such as this one, are "permanent", and serve as amulets, talismans, and keeper of prayers, intentions, and well-being.
Calling on the wisdom and traditions of my Ukrainian ancestors, and in particular, my grandparents and great grandparents who moved to Canada from Galicia in 1910, I specifically chose the fabric patterns and colors to reflect both my grandfather and grandmother's birth-regions. Traditional winter clothing incorporates fur and sheep skin, which are also found on The Patroness, salvaged from vintage furs. She wears a black Namitka (head scarf) as my pra-Baba's (great grandmothers) also wore.
The Patroness also incorporates the magical traditions of my ancestors. On her belt you will see a bone, found on one of my walks, representing the ancestors. It is written upon using traditional symbols of protection. The other side of her belt holds a prayer bundle, containing herbs that would have been used by my grandmothers in smoke cleansing (obkuryuvannya). It is bound to look like a vinici (broom) to sweep away negative energy. On her outer vest, a vial contains wild water gathered from three sources in the Cowichan Valley, potentizing it. As Patroness, then, she is called upon to help protect the waters and watersheds. The three bundles attached to the other side of her vest are made of dried thistles, wrapped in the hair that grows on trees (moss) and coated in beeswax (bees & wax = symbols of sun, fertility and protection). As Patroness, she is also called upon to help protect the trees and inhabitants of the land. She wears a Ladanka -- neck worn satchel -- that contains local soil, along with salt, and Pysanky shell fragments (traditionally written eggs). As Patroness, she is called upon to help protect the fertility of the soil and abundance of life.
Calling on the wisdom and traditions of my Ukrainian ancestors, and in particular, my grandparents and great grandparents who moved to Canada from Galicia in 1910, I specifically chose the fabric patterns and colors to reflect both my grandfather and grandmother's birth-regions. Traditional winter clothing incorporates fur and sheep skin, which are also found on The Patroness, salvaged from vintage furs. She wears a black Namitka (head scarf) as my pra-Baba's (great grandmothers) also wore.
The Patroness also incorporates the magical traditions of my ancestors. On her belt you will see a bone, found on one of my walks, representing the ancestors. It is written upon using traditional symbols of protection. The other side of her belt holds a prayer bundle, containing herbs that would have been used by my grandmothers in smoke cleansing (obkuryuvannya). It is bound to look like a vinici (broom) to sweep away negative energy. On her outer vest, a vial contains wild water gathered from three sources in the Cowichan Valley, potentizing it. As Patroness, then, she is called upon to help protect the waters and watersheds. The three bundles attached to the other side of her vest are made of dried thistles, wrapped in the hair that grows on trees (moss) and coated in beeswax (bees & wax = symbols of sun, fertility and protection). As Patroness, she is also called upon to help protect the trees and inhabitants of the land. She wears a Ladanka -- neck worn satchel -- that contains local soil, along with salt, and Pysanky shell fragments (traditionally written eggs). As Patroness, she is called upon to help protect the fertility of the soil and abundance of life.
To be in right relationship with the sacred knowledge and practices of my ancestors, I must also be in right relationship with the land I live upon/ am sustained by. As a guest within the traditional unceded Quw'utsun' territories, this also means being in right relationship with its peoples, as well as the ancestors and spirits of these lands. I have walked blindly for far too long, and continue to blunder much of the time. Working with Motanky and ceremony has been one of the ways I seek to make reparations.
As part of tradition, I usually gift dolls or ask for donation for making Motanky. This doll is awaiting her next home, and the person or people who would care for and support her purpose.
Desyatyruchka (10-handed Motanka): "Beholden"
This Motanka (sacred doll) was created in ceremony following traditional methods. Motanky are made to amplify or celebrate various seasonal and life rites. They vary in shape and form depending on the rites they are accompanying. Some Motanky (plural) are temporary -- intended to be burned, buried or released to wild moving water when their job is complete. Other Motanky, such as this one, are "permanent", and serve as amulets, talismans, and keeper of prayers, intentions, and well-being. They are for display, or specific ceremonial use. Some are crafted for child-play, though even these act as teachers of specific concepts.
Beholden is a Desyatyruchka -- a 10-handed motanka. She is traditionally gifted at the beginning of a new enterprise, or to one who is embarking on a new stage of life. Her hands are well-equipped with the tools and materials that will aid the person, family or community with the tasks and needs in front of them. Much of what you see in Beholden's hands have a double-meaning -- many of the materials and tools have a "mundane" use, and they additionally incorporate the spiritual or magical traditions of my ancestors.
On Beholden's lowest left hand you will see a bone, found on one of my walks, representing the ancestors. It is written upon using traditional symbols of protection. The lowest right hand holds a prayer bundle, containing herbs that would have been used by my grandmothers in smoke cleansing (obkuryuvannya). It is bound to look like a vinici (broom) to sweep away negative energy. The second lowest left hand holds a satchel containing juniper, chamomile, and other healing herbs. The second lowest right hand holds a satchel of seed to sew abundant life. The middle left hand holds a vial filled with the same obkuryuvannya herbs that would be thrown on a fire, ignited as a bundle or as loose herbs in a bowl for cleansing. The middle right hand holds a vial that contains wild water gathered from three sources in the Cowichan Valley, potentizing it. The next left hand holds a piece of dried honeysuckle vine, to be burned in a fire that celebrates a rite of season or life. The matching right hand holds a bundle of split red cedar, for the same purpose. The uppermost left hand holds a spindle of merino sheep thread and wool. This also represents the ability to weave intentions and prayers, as well as the spinning/ cycling of time. The uppermost right hand holds a beeswax candle. Beeswax and candles are used in many rites of season and life, for healing purposes, and for traditionally written eggs (beeswax, bees & eggs = symbols of sun, fertility and protection). She wears a Ladanka -- neck worn satchel -- that contains local soil, along with salt, and Pysanky shell fragments (traditionally written eggs) for protection and as a reminder of her connection to the land and ancestors.
To be in right-relationship with the sacred knowledge and practices of my ancestors, I must also be in right-relationship with the land I live upon/ am sustained by. As a guest within the traditional unceded Quw'utsun' territories, this also means being in right-relationship with its peoples, as well as the ancestors and spirits of these lands. I have walked blindly for far too long, and continue to blunder much of the time. Working with Motanky and ceremony has been one of the ways I seek to make reparations.
As part of my personal reparation work, I have been making a series of Motanky and Pysanky and offering them in a traditional Ukrainian earth-based ceremony to different pieces of land that I have lived-on or benefited-from (first seeking permission from local elders) as gifts and apologies.
As part of tradition, I usually gift dolls or accept donations for making Motanky. This doll is awaiting her next home, and the person or people who would care for and support her purpose.
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