The Wisconsin-based Freedom From Religion Foundation, you may remember them from the Green Bay Nativity case, is demanding that the Indianapolis Public School system change its current web access policy which bans access to “occult”, “Wiccan”, “Voodoo” and “mysticism”-boosting sites.

“The Freedom From Religion Foundation, responding to complaints from concerned Indianapolis taxpayers, has sent a letter of strong objection to the Indianapolis Public School system for its policy of censorship of web content that promotes or provides information about “atheistic views.” This policy, which also censors Wicca, Witchcraft, “voodoo rituals or any other for of mysticism,” is unlawful because it violates the Free Speech Clause as unconstitutional viewpoint discrimination, FFRF charges. This policy does not prohibit or even mention religious views such as Christianity.”

You can read the school’s web filtering policy, here. You can read the FFRF’s letter to school Superintendent Eugene White, here. FFRF is asking people to write to the Superintendent, Dr. Eugene G. White, and the local school board members, urging them to drop this discriminatory web site blocking.

While I certainly support the individuals and groups working to remove these arbitrary web filters, one has to wonder if the policy was put in place because the school officials were anti-atheist and anti-Pagan, or if they were simply lazy. The open secret about content filters, besides the fact that they can be easily hacked, is that many of the site lists used in these filters had their genesis with conservative Christian organizations. These lists are copied around and often added to by the churches many filtering companies also service, so when a seemingly secular company “implementing technology in the classroom” (in this case Education Networks of America) comes along they may be instituting a site filter-list written by people with a inherent bias against minority religions. Something that the clients may not even know.

“When local school officials select and implement a filtering product, they are provided only a list of potential categories to be blocked, with a short description of the types of material blocked in the categories. Filtering companies protect the actual list of blocked sites, searching and blocking key words, blocking criteria, and blocking processes as confidential, proprietary trade secret information. Therefore, local school officials have essentially delegated control to filtering companies to make decisions about the appropriateness of material for students when there is no vehicle to determine how such control is being exercised.”

So who knows what “content filtering product” ENA is using, but at least some of it most likely had its genesis with groups that were decidedly not unbiased or secular. In fact, almost all of the most popular Internet filters block Pagan sites, something that doesn’t seem to bother the secular groups servicing government and government-funded groups and services, until they get in trouble of course. Because if a public school is blocking student access to some religions but not to others, that could be seen as bias, and that is a no-no according to the Supreme Court. So lets hope that Indianapolis Public Schools change their filtering policy ASAP instead of stonewalling and preparing for litigation, and lets also hope that ENA stops offering to block access to minority religions in public schools.

“In finding the sectarian plate unconstitutional, Judge Currie held, “Such a law amounts to state endorsement not only of religion in general, but of a specific sect in particular.” The judge noted that legislators and other state officials have unnecessarily drawn the state into an expensive lawsuit.”

I don’t see why non-Christians would have a problem with this.

This case had been a joint effort of local clergy and Americans United who felt the plate amounted to a state-sponsored endorsement of Christianity. This entire process has also been haunted by the Pagans in South Carolina and their own quest for equal treatment under the law. From the local politicians pushing the plates under the assumption that “any” religion could have their own tags, just so long as those tags weren’t from a Pagan faith, to the fact that the judge on this case also ruled in favor of Wiccan Darla Kaye Wynne during the Great Falls invocation saga. Our presence played a small part in reminding politicians, judges, lawyers, and journalists that  minority religions exist everywhere, even in the “Christian” South. That a Christian cross emblazoned on these plates sent a message of exclusion, not inclusion.

Of course the saga of Christian license plates is hardly over, the state of South Carolina could try to appeal the decision, and other states, most notably Florida, are engaging in the same shenanigans. But at least a message was sent today that America is not merely a “Christian” nation, but a nation of many religions, or of no religion at all, and you can’t raise one up in the government without pushing the others down in some fashion.

The beginning of this month saw the publication of the third revised and updated edition of one the classic books on modern Paganism “Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America” by journalist Margot Adler. Originally published in 1979, “Drawing Down the Moon” was the first extensive look at the growing modern Pagan community, and has since become a touchstone for modern Pagans, academics hoping to understand our communities, and those outside our faiths curious about our motivations and worldviews. I was lucky enough to conduct a short interview with Adler via e-mail about the new edition of the book and her current views on modern Paganism.

Margot Adler

This is the third revised and updated edition of your seminal book “Drawing Down the Moon”. Do you think there will come a point where you will no longer desire to update and revise the work? Is this a life-work or do you think you’ll come to a point where the book is “finished” and you won’t feel the need to do more revisions or updates.

When I first wrote Drawing Down the Moon, I had no idea that it would become the main history of Paganism in the United States, and continue to be regarded as such a resource. The first serious revision which was done in 1985 and was published in 1986 was necessary because the movement had changed so much due to the festival phenomenon, the emergence of new groups like the radical faeries Now, it seemed necessary to revise again because the movement has probably tripled or even quadrupled in size; some festivals are huge; the movement has mainstreamed and opened itself to families and children. Also, the internet has brought huge changes to the movement. There are probably more than 5000 Pagan websites and there are people who come to Paganism completely through the internet, for good and bad. I could go on and on. So, I have no idea if this will be the last update or not. What might happen is that in a few years I will put out a new resource guide as I did in 97, with no other changes.

Despite the explosion of Pagan publishing since 1979, your work is still pretty unique. Did you expect the book to remain so important to our communities (and to outsiders looking in), and do you think with the growth of modern Paganism that such a work like “Drawing Down” would even be possible in today’s communities?

As I said, I never expected the book to have, as it were, a movement behind it to fuel its success. I do think it would be possible to do a completely new book today, but it would take even more time than my original work took, and that was three years. And remember that was the 70’s. You could actually live on a $7500 advance with a part time job. That would be impossible today. So the book could be written today, but it would be much harder to survive and do it.

One area that receives a sizeable update is reconstructionism. How have your feelings changed about religions like Asatru? Do you have much contact with other reconstructionist faiths like the Celtic, Hellenic, and Kemetic reconstructionist communities? What role do you think such movements play in the larger modern Pagan context?

My feelings have changed about Northern European Paganism, or Heathenism, including Asatru. I started with a pretty negative view about it, stressing the groups that were racist and so forth. But I have really come to see the movement as incredibly diverse, and growing! I have met Heathens from all kinds of ethnic origins, and gay Heathens. Heathenism is incredibly complex, with different strains philosophies, and shamanic practices. As for Hellenic Paganism, remember that was my first love, and is still really the deep Paganism of my heart. If Wicca hadn’t been the only thing in my back yard in 1971 and 1972, I would have ended up in a Greco-Pagan group, if such had been available. I have had very limited encounters with Kemetic groups, only a few contacts, so far.

You have listed yourself as not only a Pagan, but as a Unitarian-Universalist. Your book “Drawing Down the Moon” is listed in the Unitarian Universalist Association Ministerial Fellowship Committee Reading List (and is in fact the only book on modern Paganism in that list), and Pagan and “Earth-Centered” spiritualities make up around 20% of the UUA. What role do you see congregational religion playing in modern Paganism? Is our involvement with bodies like the UUA a positive thing? Where do you see that relationship developing?

I became a Unitarian-Universalist through the back door as it were. I was put on the board of CUUPS, the Pagan UU organization, and then from there sort of joined a church, and even was a delegate a couple of times to their General Assembly. But I am not a church goer, I may go to my local UU church a couple times a year at most. I mainly associated myself with the organization to fight for the sixth source, to have earth-based spirituality included as an important part of Unitarian-Universalism, and that fight was won. But I am not an organization type. I think having a congregational part of Paganism is mostly very good, particularly for people in small communities where Paganism is still in the closet; it provides a respectable cover for feminist spirituality, men’s spirituality, rituals, etc.

Are there trends and movements within modern Paganism that you wish you could have added to the updated edition of “Drawing Down” but couldn’t due to time or space constraints?

I think I did pretty well on some of trends, particularly on the changes in festivals which I think are huge… Some festivals are now so large, and there is so much new music and ritual, that we are fragmenting a bit which is complex. Once everyone knew the same chants, that’s impossible now. If I had had more time I would have expanded some of the sections, included more traditions and visited more festivals and groups to get a sense of what is new. And the 300 groups, festivals and newsletters in my resource guide would have been more than 600.

What are your current frustrations with the modern Paganism movement? What one piece of constructive criticism would you give our communities today? Have your frustrations changed over the last 30 years or are many of them the same?

Actually, many of my frustrations with Paganism are the same as always. Isaac Bonewits once said that the basic principles of a polytheistic outlook make certain abuses less common, but it doesn’t mean they don’t happen. I still find egos, guruism, arbitrary rules, “by the book” attitudes in a religion that is supposed to be in contrast to the religions of the book, and so forth. On the other hand, Paganism now has real leaders, people who are doing real work to heal the planet, real nature sanctuaries, seminaries, charitable organizations, and that was much less true when I started out. Also, the large Pagan organizations – places like Circle, EarthSpirit, that is something no one anticipated when all of us thought entirely of circles, covens and groves. There are now people who come into Paganism through these organizations, that is a new difference.

Which voices within modern Paganism today do you feel are shining a light towards our future? Who are we not listening to that we should?

I really don’t know how to answer this. I think we are beginning to have real elders, people who have been in this movement for 40 years, and some of them have real wisdom to impart. Then there are young people, often the third generation and second generation Pagans are a really interesting phenomenon, and some of them are dynamite!!!! I also love that there are actually books that are deeper than mine at this point…I started out when there were few books around, except for Murray, Gardner, Graves, Lethbridge, Justine Glass, and a few others. “Triumph of the Moon” is utterly brilliant! I think we have to keep true to the anti-authoritarian, pluralistic spirit at the heart of contemporary Pagansim. It is truly an antidote to the authoritarian religions of our time.

Do you think you’ll ever write another book on Paganism, or do you feel that “Drawing Down” is your definitive statement and contribution?

I might well write a totally different kind of book on Paganism. But first I have to stop being a wage slave and get my 10th grader into and through college.

Since the first edition of “Drawing Down” academic works about(and by)Pagans have expanded considerably. Do you keep up much with current scholarship within Paganism? If so, what works have impressed you?

Triumph of the Moon by Hutton, some of Chas Clifton’s works, there are many works I like that are recent, including “Witching Culture” by Magliocco and “Coming to the Edge of the Circle,” by Bado-Fralick, in fact my bibliography is about double the size it was last time. But Triumph is my favorite book.

Where do you see yourself within the world of modern Paganism? How has that conception changed since 1979? As one of the most “famous” modern Pagans, what role do you envision for yourself in the years to come?

Heavens! I don’t have a clue! I hope to keep a bit of humor and humility, and tell people that this is a hugely important movement for changing the world and ourselves but that doesn’t mean we should take ourselves overly seriously. I think some of the things I emphasize in speeches, that the sacred is in the hear and now, that you don’t have to die to “get the good stuff,” that everyone’s ancestors way, way back were Pagan, and that every person in the U.S. had their ancient traditions torn from them, whether through slavery, colonialism or by assimilation, and that it is possible to combine ecstasy and rationality, body and mind, and that reality is like a jewel, more paths mean a richer deeper reality, those are the kinds of things I have always emphasized and continue to. Other than that, I am still a minstrel, singing, chanting, doing ritual and believing in the polytheistic vision, and being involved in less magic and more earth reverence.

Previous Wild Hunt interviews: Starhawk, Gus diZerega, Jeff Sharlet, Brendan Cathbad Myers, Rita Moran, Janet Farrar and Gavin Bone, Phyllis Curott, Tim Ward, Lupa, J.C. Hallman, Margot Adler.

“Though he once wrote on his PaganSpace webpage that “Theodism regularly practices blood sacrifice,” Halloran told the paper that the ritual is similar to Jewish dietary laws. That riled up Kim supporters. “By comparing animal blood sacrifices with the Jewish dietary laws of keeping kosher, it’s no wonder that Dan Halloran’s religion is supported by neo-Nazis and white supremacists,” Michael Dovid Sais, a Jewish Kim backer told the Daily News.”

Looks like the Village Voice piece conflating racist Heathens in prison with Halloran’s campaign has been somewhat successful in putting Halloran, once again, on the defensive when it comes to his faith. He’s now dealing with protesters outside Republican headquarters accusing him of anti-Semitism, some who are directly quoting the Village Voice article. As for the Village Voice, they defend their original piece, saying that they made it clear Halloran wasn’t a racist, even if large parts of the article happened to be about racist Heathens.

“We did point out that there’s an alarming trend in the country’s prisons of white supremacists adopting neo-heathenism for their white nationalist agendas. Experts tell us that as much as 50 percent of the country’s tiny neo-heathenist movement has connections to white supremacy. But we also made it clear, several times, that we found no tie between Halloran’s New Normandy and those white supremacist groups. Yes, Halloran seems to have found some fans at the white nationalist forum Stormfront, but that’s something he can hardly control.”

Meanwhile, both Halloran’s and Democrat Kevin Kim’s camps have been accusing the other of harassment and sabotage. All of which makes me think this is going to be a close one. But while Halloran’s story has gotten most of the attention from the press, Pagan or otherwise, he isn’t the only Pagan on the ballot this election day. Alice Richmond, who is the Democratic candidate for District 1 Supervisor in Page County, Virginia, is facing Republican Robert Griffith in a race that has seen Richmond’s religion used as a weapon against her.

“On September 18th the conservative talk-show SpeakOut interviewed Alice Richmond, Democratic candidate for District 1 Supervisor in Page County, Virginia. During the program a “Jim Logan” called and asked Richmond if she was “Lady Raya”, author of two books on Wicca. Richmond repeatedly denied the allegation on the air, causing her to backtrack later when a local television channel followed up on the story .. While her outing as a Wiccan may be damaging to the campaign, it is also very likely that opponents may have over-stepped in their out-the-Witch campaign, bringing her more free publicity and new supporters than she may have otherwise gotten. Meanwhile, a commenter on Richmond’s blog points out that accusations of a set-up by the hosts of SpeakOut were all but confirmed on the program’s next episode.“

So we have two Pagan candidates, both of whom are trying to move past the public revelations that they belong to minority faiths in a country where being Christian seems to be almost a prerequisite for gaining political power. If you’re not, then you have to endure increased scrutiny, and often, insinuations of anti-Americanism. It isn’t pretty, but perhaps Wilfred M. McClay, a professor at the University of Tennessee at Chattanooga, is right when he says that “it’s something that these neo-pagans have to go through”. See you all tomorrow for the results.

ADDENDUM: Halloran wins, Richmond loses, more on both of these races early tomorrow morning!

©photo by Michael Rauner Spiral Dance 2008, Kezar Pavilion, San Francisco, CA

It is a time when some communities acknowledge the Mighty Dead.

“The Mighty Dead are said to be those practitioners of our religion who are on the Other Side now, but who still take great interest in the activities of Witches on this side of the Veil. They have pledged to watch, to help and to teach. It is those Mighty Dead who stand behind us, or with us, in circle so frequently.”

Many who have been dear to our communities have crossed the veil this past year, joining the ranks of the Mighty Dead, including Ted Andrews, Marion Weinstein, Leonard Shlain, Lady Urania, Hans Holzer, John Michell, and Suzanne Wenger (aka Adunni Olorisa).

“I love that story about Susan Anthony that Zsuzsanna Budapest tells in her book. Some journalist asked Susan Anthony, because she didn’t believe in orthodox religion, I suppose, “Where do you think you’re to go when you die?” She said, “I’m not going anywhere. I’m going to stay around and help the women’s movement.” So even if I don’t live long enough to see these things, I’ll be around to make a nuisance of myself.” – Doreen Valiente, the Mother of Modern Witchcraft.

Below you’ll find an assortment of quotes from the media and from fellow Pagans on the holiday.

“Death is part of the life cycle. This time of year we say farewell to the garden, to the crops and to our ancestors. We welcome and celebrate the coming of the dark half of the year. It’s at this time of year we communicate with the spirit world and we honor the spirit world.” – Patti Wigington, ABC World News

“Here in San Francisco, our Reclaiming tradition of Wicca (another term for the religion of the Witches) creates a big, public ritual, with art, music, poetry and dance weaving together to create sacred space. We name those who have died this year, and offer a chance for mourners to grieve with the support of our community. For us, death is a natural part of life. We acknowledge the sadness of our losses, but death itself is not something to fear. It’s simply one stage in the great cycles of birth, growth, death and rebirth that to us are sacred. The heart of our ritual is the spiral dance, when over a thousand people dance together in a double spiral that symbolizes rebirth and regeneration. Moving together, passing one face after another, we enter together into a state of deep connection and ecstasy.” – Starhawk, On Faith, The Washington Post

The Apple Branch Protogrove of Champaign-Urbana, a sect of the international Pagan group called A Druid Fellowship, will hold a ritual for Samhain in honor of deceased loved ones, said Cindy Westfall [a super-cool friend of mind - Jason], head Pagan of the organization. “It’s nice to acknowledge them,” she said about the deceased. “Their continued presence and their influence is important.” – Nora Ibrahim, The Daily Illini

“Verin-Shapiro, who isn’t a pagan, says Samhain means various things to Wiccans and others depending on their traditions. “In addition to the new year, it’s a harvest festival, a time of celebration and reflection,” she says. “If they choose to, they can think about loved ones or call upon them, but not everybody does that.” Many perform rituals that free themselves from negative things that occurred in their lives in the past year — and welcome into their lives the positive things that they want to see happen in the coming year.” – Ron Orozco, The Detroit Free Press

“While facing the altar, if past practice holds, [Michael] York will invoke the names of the ancestors and loved ones who have died. He will often write down their names, too, and keep that piece of paper in the cabinet. One can mourn on any day, as Mr. York put it recently, but on this occasion, “the veil between the worlds is understood to be thinnest.” The day that most Americans know as Halloween, a commercial bonanza and secular holiday with only the faintest remnants of its pantheistic origins, Mr. York celebrates as Samhain, the autumnal new year for Pagans. And for Mr. York, Paganism is indeed a proper noun, connoting a specific religion that he has observed for decades.” – Samuel Freedman, The New York Times

May you all have a blessed Samhain, blessings to you, and your beloved dead on this season. Let this new cycle be one of great blessings for all of you. Also, in recognition of the holiday, I’ve created a special early edition of my podcast chock-full of Halloween and Samhain-themed music! Just in time for the coming celebrations. Enjoy!

“Several Christian denominations see New England as a “mission field” – a term often associated with unchurched, foreign lands. As they evangelize and work to plant new churches, they speak of possibility, but also frustration. The area’s highly educated population is skeptical and often indifferent to their faith.”

New England? Wait, isn’t the “witch city” of Salem in New England? One wonders if they’ll be seeing more conflicts between preaching Christians and partying Pagans this year? It’s a possibility the story, sadly, doesn’t explore. Meanwhile, Charisma Magazine lets Christians know that merely setting out a pumpkin makes you an unwilling tool of Satan!

“Mother earth is highly celebrated during the fall demonic harvest. Witches praise mother earth by bringing her fruits, nuts and herbs. Demons are loosed during these acts of worship. When nice church folk lay out their pumpkins on the church lawn, fill their baskets with nuts and herbs, and fire up their bonfires, the demons get busy. They have no respect for the church grounds. They respect only the sacrifice and do not care if it comes from believers or non-believers.”

This sort of demonic mush is repeated in Trumpet Magazine as well. Thankfully some Christians, in this instance a Catholic, seem to really understand the spirit of the holiday, and doesn’t cower at the imagined demons haunting the evangelicals.

“As a friend of mine observed recently, there is something medieval about Halloween. The masks, the running around in the dark, the flicker of candles in pumpkins, the smell of leaves and cold air—all of it feels ancient, even primal, somehow. Despite the now-inevitable preponderance of media-inspired costumes, Halloween seems, in execution, far closer to a Last Judgment scene above a medieval church door, or to a mystery play, than it does to Wal-Mart. To step outside on Halloween dressed as someone—or something—other than yourself is to step into a narrative that acknowledges that the membrane between our workaday, material world and the unseen realm of spirits is far thinner and more permeable than many of us like to think.”

Frankly, their All Saints’ Day dress-as-your-favorite-saint party sounds like a ton of fun. Once I get into better shape, I’d probably dress as St. Sebastian, complete with arrows and mock-tree. Now, lets leave the Christians alone, and turn to intrepid reporters talking to Pagans! The Canadian weekly SEE features an article by Marliss Weber, who attends a full-moon gathering and finds herself, despite having to sing the “vagina moon song”, moved by the experience.

“…modern witchcraft is welcoming and inclusive, and so are the witches I’m with tonight. They all help me as I stumble through the four elements and the four directions, and as I try to express how I feel in the moment, again I find myself near tears.”

While Weber attends a full-moon gathering, most papers are talking to Pagans who are gearing up for Samhain, like the Pennsylvania Black Hat Society Network, the practitioners at the Temple of St. Brigid’s Doom, the proprietor of the Fly-by-Night store in Ohio, and a British traditional Wiccan coven in Oregon.

“On such a night, Wiccans like Anton and Snavely gather in a sacred, circular space. Placing a drop or two of fine-smelling oil, they “dress” the candles they will use to focus their intent in four directions. Living things have an energy field that people perceive in various ways, but witches operate outside of our official defined five senses. They gather in a circle to contain energy, then raise the energy by dancing, singing and using their bodies. “We are between worlds, the energy world and the tangible,” Snavely said, adding that this is why it is bad to bring watches into the circle. The priestess directs the ritual to a crescendo, and everyone focuses on transferring the energy into a physical object such as a necklace or a worry stone meant for a son going to Iraq.”

But while (some) Christians close the blinds and turn off the porch light, and while many Pagans prepare for their Samhain rites and Witches’ Balls, others prefer to be wet blankets about the whole thing.

“I don’t like Halloween’s gimme-gimme nature. A holiday celebrated by sending children out to ask for candy leaves me cold, to say nothing of the absurdity of encouraging gorging on sweets in a nation with a serious obesity problem. I don’t like the phrase “trick or treat,” even though the implied threat is rhetorical. But I also don’t like when kids don’t bother to say “trick or treat,” but just reach out to grab candy. Or when they don’t bother to put on a costume. Or when they are either very large children with facial hair and men’s voices, or they are adults. And the wastefulness is mind-boggling — from those individually wrapped packets to all the candy that gets thrown out because even children have their limits.”

Man. What a Debbie downer. It must be TONS of fun at her house. She must be suffering from my new favorite malady, “Samhainophobia”. Anyway, that is just tip of the journalistic iceberg, expect even more in the next few days. If you find a particularly good (or bad) Samhain-themed article, feel free to share it in the comments.

Isaac and Phaedra Bonewits

“Isaac is doing much better with his white cell count still going down. However, they have confirmed that one of the three tumors is cancerous; there will be more biopsies on Monday as they want to make sure all three have been biopsied individually. …Good news, it’s a rarer form of cancer that responds well to chemo and radiation. No surgery!”

In addition to sending healing energies and prayers, they will no doubt end up needing help with their medical bills (not to mention lost income). If you wish to make a contribution to the couple to help defray the costs of this hospitalization, there is donation information here. For up-to-date news and information, you can follow their Facebook fan-page. We here at The Wild Hunt wish Isaac a full and speedy recovery.

“Recorded in Britain, India, and the United States, this film brings together over 30 years of research and interviews with Occultic experts, high-ranking witches, druids, and a former vampire. It gives viewers an understanding of the roots and dangers of this newly branded strain of paganism with exclusive footage of real-life ceremonies from the heart of England, featuring druidic rituals from Stonehenge and many witch covens.”

Of course by “over 30 years of research” they mean a pastiche cobbled together from previous anti-occult films with a bit of  “Twilight” and “True Blood” thrown in to make it seem more timely. If all this “research” makes you hungry for more, you can always check out the 13-DVD “Pagan Invasion Series”, where everything from Mormonism to psychotherapy is thrown into the mix. Naturally, if you don’t want to give Jermiah Films any money, you can always wait until some crank reads a Chick Tract and decides to write an editorial for the local newspaper.

“Halloween, which is the witches’ New Year, originated among the ancient Druid priests from Britain and France. This pagan holiday is held to celebrate the end of summer and the beginning of the Celtic year. The festival is named after Samhain (sah-ween), the God of the dead. The druids believed that on this night the spirits of the dead would come back and walk amongst the living to terrorize and harass them, some even possessing the bodies of animals. Also, during this time human and animal sacrifices are common, the blood spilled believed to open the gates to the dead, releasing them. To ward off these evil spirits the druids dress up as witches, demons or in other evil costumes, some participating in satanic rituals.”

Samhain God of the Dead! It’s been too long old pal! See, now it really feels like Halloween. Forget Kathie Lee Gifford and Hoda Kotb filming in Salem, this is the real mood-setter.

“We are a Pagan congregation that is encountering entrenched discrimination in upstate New York and currently in court fighting for our rights as a minority religion.  The Maetreum of Cybele is a Goddess-centred, reconstructionist religion.  Although we are not Wiccan, many of us come from Wiccan backgrounds and still practice as such. We have been noted in Margot Adler’s “Drawing Down the Moon, Pat Telesco’s “Which Witch is Which” and Raven Kaldera’s “Hermaphrodeities”.  Our founder has been active in the Pagan Community since the 60’s.

We own real property and run a brick-and-mortar establishment in the Town of Catskill in Greene County, New York.  Our property consists of a historic former Catskill Inn called Central House and approximately 3+ acres of land with an outdoor Temple/Grove in the hamlet of Palenville.  We purchased the property 2002 and turned it into a Pagan Temple and Convent.  A Pagan Convent you ask?  No, it’s not a contradiction in terms.  What we do is provide both temporary and permanent housing for Pagan priestess who wish to dedicate themselves more fully to serving their community as well as for purposes of spiritual retreat, safety and growth.

Not long after we purchased the property a local slumlord addressed a town meeting calling for us to be run out of town by way of zoning and building inspection harassment. While most of the people in town rejected his call and welcomed us, nevertheless over the course of the next several years we weathered continued harassment, vandalism, threats to “burn us out” followed by harassing and illegal inspections.

We incorporated in 2005, put the property in the name of the religious corporation and applied for property tax exemption which was granted in 2006.  The following year the renewal of the exemption was denied without given reason ironically enough within weeks of our Federal 501 (C)3 status being approved.  The Town of Catskill has continued to deny our exemption to this day in open violation of New York tax law which mandates the property tax exemption for religious and charitable organizations.

Today our situation is that we are considered behind on these illegal taxes and thus in potential danger of having our property taken away which is probably the motive here.  Our case is currently in court however we were forced at the last minute to go “pro se” (represent ourselves) because the attorney we were working with would not represent us in court.  Under New York law we must have a lawyer represent us because we are incorporated and we have been ordered by the court to hire a lawyer.  We were actually ordered to use all our connections and networking so this letter is actually by court order
- believe it or not.

We have also contacted the Department of Justice.  Because, after three years of refusing to give a reason for the denial, we were told this year it was because of a zoning violation which is actually prohibited by Federal law under the Religious Land Use and Institutionalized Persons Act of 2000.  We are hoping, as provided by the law, that the DOJ will pursue criminal charges.”

The Matreum is requesting the Pagan community’s help in finding a sympathetic lawyer. It seems they have been turned down by over 30 lawyers already. If you know a Pagan or Pagan-friendly lawyer in New York who might be willing to talk to them and look into their case, I’m sure it would be appreciated (contact e-mail). They are also soliciting donations towards their cause, asking for people to forward this message, do energy work on their behalf, and inviting people to visit their Maetreum in upstate New York. I should also note that if you are a journalist who reads my blog, this could make a great religion-news story that deserves looking into. Oh, and it seems they have a Facebook fan-page, though it doesn’t mention their current crisis.

Finally, a word of caution. While I’m certainly sympathetic to the case here, I should also note that anyone wanting to donate should do their own investigations into the organization first. I do not know, and am not familiar with, this organization or Cathryn Platine. So please do look things over, contact them, and decide for yourself if this all seems legitimate. I’m reprinting this here, now, because it seems urgent and, on its face, a legitimate case of a Pagan group being screwed over.

Nature Religion For Real (A Review of “National Parks”)

“However, we’ve come a long way from the nature-loving hunter-conservationism of Roosevelt, and his party is more often the party of “drill, baby, drill”. Will “National Parks” ignoring almost the entirety of the modern environmentalism movement really galvanize bipartisan support for a new ethic of conservationism? Was it responsible for this love-letter to not even mention climate change, and the terrible damage it’s doing to the parks?”

Earth Day

“Modern Pagan and Heathen faiths, whether they identify as “nature religions” or not, have a special sacral relationship with the natural world. Our gods and goddesses can be found in oceans, rivers, forests, and mountains (indeed, in many cultures, Earth is the primal mother of most acknowledged gods and powers), some pre-Christian cultures envision a World Tree that binds reality together. Our rites often mark the changing seasons, and once tracked the progress of crops essential to our survival. Deity is not merely a transcendent force separate from creation, deity is everywhere and within every thing. Each of us holds the potential to be like the gods, and we acknowledge that the gods and powers walk and exist among us still. So it isn’t surprising that many Pagans feel a special urging to advocate for the environment and the protection of the natural world.”

Winning the Battle of Stanton Moor

“Emily Dugan of The Independent profiles the tree-sitters and eco-warriors who have spent nine years living in the trees at Stanton Moor in the Peak District National Park. Their goal? To stop the planned re-opening of two mines that threatened the Nine Ladies stone circle.“

Pagans and the Environment

“Often when people talk about modern Pagan religions terms like “earth-centered”, “earth-honoring”, and “nature religion” get used as a descriptor. These terms mean different things to different people, and some modern Pagan faiths reject such terminology altogether, but few can deny that modern Pagan religions have long been tied to environmental causes and concerns.”

The Limits of Earth Worship

“Now that scientific consensus is a close to unanimous as anything gets nowadays, we need leaders and governments who will take on the problem of global warming as a top priority. Any candidate (from any party) who runs for president in 2008 needs to have a robust plan regarding climate change if they want to be taken seriously as a world leader. As awareness and a desire to stem the tide of global warming start to spread (especially in the face of more Katrina-esque disasters) those of us who claim (in some fashion) to have a spiritual connection with the earth need to step forward and become the moral voice for environmental responsibility we have been claiming to be since 1970, and help guide the secular political actions that are to come.”

That’s all I have for now, be sure to check out some of this years Blog Action Day posts, and have a great day!