Archives For The Wild Hunt

Hello to everyone! I wanted to let you know how our annual Fall Funding Drive is going just six days after we begun. We’ve raised a little over $6000 dollars, which is 49% of our $12,500 goal! 

This is incredible progress in such a short time. Of course, it is all due to the continued support, and the generosity of individuals, like yourself, and organizations within our community.Through a donation to our 2014 Fall Fund Drive, you are saying that the The Wild Hunt is a valued service and you’d like to see it not only continue for the next year, but also grow and expand in its coverage. With your help, we can do just that.

100% of our budget comes from this drive, and 100% of that money goes back into running this news site. It pays for hosting and other technical fees as well as paying the incredibly talented writers who make up our Wild Hunt team.

This year, thanks to the fiscal underwriting of the Pantheon Foundation, all donations will be tax deductible.

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We have so many people to thank for their donations up to this point. Here are just a very small handful of our most recent supporters:

Danaan.net, Mary Ann Somervill, Kasha and Ray, Witches & Pagans, Thalassa Therese, Sabina Magliocco, Denver Handmade Alliance, Kim Bannerman, Concrescent Press, Chas Clifton and Karen Foster

I hope you’ll join them in supporting our mission, which is to continue providing you with thought-provoking columns and relevant Pagan news from your communities. Your support makes it all possible. Please consider donating now. Check out our new $5.00 donation perk courtesy of columnist Eric Scott.

And help us spread the word! Here’s the link to the IndieGoGo campaign site:

https://www.indiegogo.com/projects/the-wild-hunt-2014-fall-funding-campaign/x/497880

Thank you to all those people who have donated so far, who have shared our campaign link and, of course, who have made The Wild Hunt a part of their lives by visiting and enjoying our work.

Hello everyone, just thought I’d check in and let everyone know how our annual Fall Funding Drive is doing two days in. I’m pleased to report that we’ve so far raised a little over $4000 dollars, around 33% of our $12,500 goal! That is amazing progress two days in, and it could only happen through the support of the individuals and organizations within our community pitching in to make a statement: That the The Wild Hunt is a service they value, and want to see continue. 100% of our budget comes from this drive, and 100% of that money goes back into running this site, paying for hosting, and most importantly, paying our contributors for their work. This year, thanks to the fiscal underwriting of the Pantheon Foundation, all donations will be tax deductible.

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I’d like to take a moment now to thank just some of the amazing people who have donated so far:

Melissa McNair, Ashley Atkinson, Anna Korn, Joann Keesey, Angus McMahan, Frater Arktos, The New Wiccan Church, Hecate, Columbia Protogrove of ADF, Keepers of the Flame TV, Burning Brigid Media, Morpheus Ravenna, Ashleigh McSidhe, Gerald B. Gardner ‘Year and a Day’ Calendar, the amazing folks at The Witches’ Voice, and many more!

I hope you’ll join them in supporting our mission to produce Pagan journalism and bring you thought-provoking columnists for another year. It only happens with your support. So please, consider donating now, and help spread the word! Here’s the link to the IndieGoGo campaign site:

https://www.indiegogo.com/projects/the-wild-hunt-2014-fall-funding-campaign/x/497880

Again, THANK YOU, to everyone who has donated so far, let’s wrap this drive up quickly so we can continue to focus on the work that brings you here.

Help fund another year of Pagan news and journalism at The Wild Hunt!

Your support makes it happen!

We are now in the 10th year of The Wild Hunt! What began in 2004 as an experiment run by an enthusiastic novice, has slowly morphed into one of the most widely-read news magazines within modern Paganism. I am still taken aback by the fact that thousands daily read not only my work, but the work of a growing number of reporters and columnists dedicated to a vision of journalism and accountability within our family of faiths. It has been a distinct honor and privilege to oversee this project, and I believe that good work has been done, work that has helped define who we are, and what we value.

What has been instrumental in shepherding our transition from a small blog into a project with a editorial structure, staff, and a selection of columnists who challenge and enlighten us has been your fiscal support. This year’s Fall Funding Drive will be vital to the future health and growth of The Wild Hunt. As you may know, I recently announced that I was transitioning away from the daily running of the site, and passing on the duties of Managing Editor to the capable shoulders of Heather Greene, who brings to the job deep experience working directly with a variety of Pagan organizations, and an impressive professional media background. Likewise, our two staff reporters, Cara Schulz and Terence P. Ward, also have backgrounds in professional journalism, and are moving The Wild Hunt closer and closer to an ideal of providing top-notch primary source journalism on a regular basis.

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Today is the beginning of a new Fall Funding Drive, and we’re asking for a base budget of $12,500 dollars to run for another year, and we’re hoping that you will help us not only meet this goal, but surpass it and allow us to do even more. The more we raise, the more we can do. Want to see more regular columnists? Want to see more staff writers? Then I would love to see us push well past that base goal in the coming month. I know that there are many thousands of readers out there, and I know it would only take a fraction donating to not only fund us, but help us greatly expanding the coming year.

CLICK HERE TO DONATE TO OUR INDIEGOGO CAMPAIGN!

$12,500 dollars will allow us to pay our hosting bills for another year, pay our staff, and cover other expense related to running the website. In addition, thanks to fiscal oversight from The Pantheon Foundation, all your donations will be tax deductible. 100% of our budget goes back into The Wild Hunt.

Over the years many have said our community has a hard time supporting institutions and services that benefit them. I don’t believe that is entirely true. I think we can come together if something is worthwhile, and goes to the trouble to ask. I believe The Wild Hunt is giving something unique to our community, and I am asking you, please help us expand and grow into an independent institution that can serve your daily news and information needs. Our success won’t just be for us, it will be for you, and for those who follow us.

If you can’t contribute now, you can still help! Just share this campaign on Facebook, on Twitter, on Tumblr, on your favorite Pagan email list, and let them know why this is important to you. The more people speak out, the better we can do!

AGAIN, HERE IS THE LINK TO OUR CAMPAIGN, THANK YOU FOR YOUR SUPPORT! 

As an addendum, during last year’s campaign, we promised we would start a special mailing list with exclusive announcements and content. For a variety of reasons, that never materialized. However, we have now created a mailing list! So if you are a fan of The Wild Hunt, and would like to get exclusive content and announcements on a semi-regular basis, please sign up with the following form.

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Technological advances and access to technology have greatly changed the everyday experience of many communities around the world, especially here in America. Everything from access to information, training, and the ability to connect with people in different geographical areas, have made the process of connection much different than it was ten, twenty, or thirty years ago.

According to Internet World Stats, 84.9% of the population in the United States have internet access or are internet users. Avenues of communication in greater society have been largely replaced with social media platforms, email, video chats, and online learning systems; these same systems are translating to Paganism as well.

The impact of living in a booming technological age on Paganism has shown how interesting advances can enhance or hamper community connectivity. Building community looks much different when there is access to smart phones, iPads and computers, and the ability to generate connection among people can become more about branding than about personable connection that we find in consistent face to face engagement. As technological advances continue to thrive, so does the Pagan community in numbers, yet the freedom that the internet provides can add to misinformation, increased access to rumors, and national attention to otherwise local issues that happen within the Pagan community. Everyone can be an expert in the age of the internet, and all problems are at the fingertips of people around the globe. The increased access to training, research and information does not erase the potential problems that come from the use, and abuse, of technology in Modern Paganism.

The positive and negative impact of increased advances affect areas of community building, publishing, entertainment, small magical or metaphysical shops, organizational structures, information exchange, the media, and a host of other areas in our everyday world. Communities and organizations within Paganism are adjusting to the new ways of functioning efficiently within our modern times, which often highlights differences in cultural aspects of age and socioeconomics. We have seen this, for example, with how some organizations are moving towards the use of online telecommunication formats to incorporate more effective mediums for business, and national communication among members.

In exploring a few of the many areas that technology reaches within modern Paganism, I spoke with several people for perspective on the impact that these changes have had, and are having. As the circumference of the Pagan community has expanded, intersecting interactions have increased the usefulness of different methods of communication, connection and business.

Rachael Watcher

Rachael Watcher

Rachael Watcher, National Interfaith Representative for Covenant of the Goddess (COG), has been doing a lot of work within Pagan and interfaith organizations on a national level. In addition to interfaith work with COG, she is the North American Interfaith Network Regional Coordinator (NAIN) and works with the United Religions Initiative. Her work expands to areas of the world that require technology to access.

How have you seen technology incorporated into Pagan organizations and how does this contribute to the organizational function?

Over the past, umm, say twenty plus years, technology has changed a great deal.  As people have become more accustomed to using the internet, attitudes too have changed.  I remember a gathering of one of my traditions back in the, possibly early nineties.  I suggested that we develop a list to share information and make communications easier among us.  Such a hue and cry you have never heard.  “Oh we can’t do that.  Everyone would be able to see what we are discussing…even the secret stuff wouldn’t be safe anymore.  No absolutely not!”  So of course I purchased a domain name, put up a simple web site and put together a list making it clear that if one wished to be on that list an individual would have to let me know.  Well pretty soon everyone was on the list.  A few years later the list went down for some reason and once again a hue and cry went out, this time because the list was down and OMG how was anyone going to communicate, accompanied by appropriate hair pulling and teeth gnashing.

Today, the term “Google” is a household word meaning “to go out and search for”; the first thing on a new organization’s to do list is put up a website, and list serves are a mandatory part of doing business.  As the technology improves, so does our ability to communicate virtually, without the need for carbon footprint.

How do you feel that the use of technology has changed the Pagan organizations you work with?

With the advent of virtual communications the face of paganism has changed drastically. Before the use of electronic connections anyone interested in becoming an “official” pagan had to ultimately connect with others doing the work.  You will hear many stories from the fifty plus set about how they became pagans because they picked up one of the old magazines and found contacts, or were inspired to search for contacts and training.  People knew one another and knew who they were.

The up side to all of this is our new ability to gather for meetings without the necessity of even leaving the house.  It allows us to come together in greater numbers and have a larger say in the structure of our organizations allowing parents, the less abled, and those who must work, to join in meetings as never before and all without leaving such an oppressive carbon footprint.

Organizational bylaws are changing to allow virtual attendees to count for quorum where such issues are important and the alarming trend for organizations such as the Covenant of the Goddess, who meets once a year somewhere in the United States, to become an organization controlled by those with the funds to travel is certainly mitigated.

Perhaps best of all, people are coming to know us, at worst as harmless, and at best as people with serious theological underpinnings. In my work as an interfaith representative I have often referred folks to various web pages that saved hours of explanation, and frankly a quick bit of research during lunch in my hotel room has saved me serious embarrassment when dealing with religions with which I had not been familiar.

 

M. Macha NightMare (Aline O’Brien), elder and Pagan author, works as an interfaith activist and works in several different capacities within the community. In her work as a member of the Cherry Hill Advisory Board member, and as a web weaver, technology plays a vital role in her work.

Macha

Aline “Macha” O’Brien

As an elder in our community, I imagine you have seen a lot of technological changes that are now incorporated in modern Paganism. What are some of the largest changes within in the past 10-20 years that now are common uses for technology in our community?

Change has come so fast and furious that I’m dazzled by its variety and complexity.  Media have combined to give us immediate updates and gales of opinions of every little topic that sparks a flame.  I try to stay current.  I have a cellphone and laptop and am on Facebook.  I subscribe to lists and groups where discussion can be rich.  Just as readily discussion can become heated and obnoxious.  As a social person, I find I have an appetite for engaging in civil discourse.   I find I’m easily seduced by all those virtual venues where ideas are shared.  The downside of that is such engagement can be a time-suck if you don’t maintain strict limits.

Do you think these changes have had more positive or negative impact on the current state of our community?

I definitely think these changes have had a positive effect overall.  Before the advent of the Internet, we had only fragmented communities and a tendency towards mistrust.  Over the years since Internet access has become more common, especially among younger people, we have used electronic communication to build virtual communities as well as to fortify and enhance efficient communication regarding our terraspace communities.  Further, we are able to mobilize quickly if we choose to.

Today we have news sites and networking sites, music and podcasts, special interest sites, as well as scores of blogs and vlogs — anything on everything.  Of course, there is the matter of discerning what sources warrant our trust for their accuracy, reliability, and thoroughness and which tend to be more superficial and inflammatory.  But you have that with any media.

As for teaching, while some kinds of magic-spiritual teachings must be in person, many kinds of teaching and learning can be done effectively online.  Plus, online learning is greener.  We now have institutions of higher learning where all or most of the campus is virtual.  Cherry Hill Seminary, for instance, except for annual in-person intensives, is entirely online, with cool Moodle classrooms, a virtual library, online bookstore.   We Pagans are a small, widely spread demographic, making conventional terraspace learning environments (i.e., schools with classrooms) impractical.  Thus, a teaching and learning institution’s cyberspace presence has made scholarly online learning more readily available to Pagans wherever they may live.

Dr. Amy Hale

Dr. Amy Hale

Education and research continues to be a major aspect of need within the Pagan community. Access to training, information and education around the many different intersecting areas of study has always been a source of discussion, but the methods for attaining such things has drastically changed. We have also seen an increased emphasis placed on higher education, and an importance placed on the value of academic study. Professor Dr. Amy Hale has worked extensively in designing and teaching within online academic formats.

As a professional that works in higher education, do you find that the use of technology in learning modalities are more accepted today than say 10 years ago?

Absolutely!  Educational technologies are becoming ubiquitous, and are found in all sorts of environments in addition to strictly educational settings.  We are seeing the use of technology to support everything from on site and contextual training for businesses to the use of mobile phones to educate children in combat areas.  As technologies develop, we figure out how to teach and learn with them, and as ever, the first to benefit (which may surprise some) are frequently underserved populations and women. Of course, not everyone is an educational technology advocate, some prefer the low tech approach, but I believe the benefits are clear.

How do you see the changing role of technology influencing modern Paganism and what can we learn from higher education institutions in this area?

Technology is, in my view, the driving force behind modern Paganism.  Communication and information technologies give us a way to learn, share and create community.  While I have occasionally heard concerns about “internet solitaries” who some believe may not be as connected to live Pagan communities,  I see no reason to assume that Pagans connected primarily by the internet are any less genuine or living their Paganism in a way that is any less “authentic”.

But technology is changing the way we think, and we need to be aware of how. As when the printing press first came into use, many modern information technologies have the great ability to challenge our relationship with authority and promote a democratization of information. This, however, does not mean that all information is good and that all opinions are equally valid.  This is why we have a much, much greater responsibility to foster critical thinking and a need to understand how to assess the mountains of information we have access to.  We are well past the time when the professor or teacher or church is the ultimate authority, and certainly in many educational settings we are embracing this development.  We need to have the tools to think for ourselves and to know how to craft solid arguments, and we need to learn to do this with respect and civility.   I would like to see Pagans become more rigorous thinkers and better assess their sources.  So many Pagans out there on the internet seem to lack basic information literacy in that they don’t know how to tell if a source is valid or if an argument is well supported. I think this is the challenge that all educational professionals face today, and this is the direct result of the free flow of information.

Cherry Hill Seminary is one of the ways that we have seen this method of higher education exchange take on technology to facilitate learning. Cherry Hill is currently teaching in an all online format.

Tim Titus

Tim Titus

Blogger Tim Titus wrote a recent piece about social media and the way that negative engagement can influence how people engage. Some of the unintended consequences of social media and the influx of online communication has contributed to emerging patterns in the development of community building. In Tim’s piece, Surviving Social Media’s Ocean of Negativity, he discusses some of his observations.  “But the problem I have is that most of the nastiness that circulates around social media, both within and without the pagan community, is petty and exhausting. There’s always someone complaining about life, the universe, and everything. They complain about their work day; they beat dead horses about situations that were resolved long ago; they call out friends for silly things.   We have all this amazing technology to build community around the world, and we use it as our personal bitching platform. If anger and argument were a drug, we’d need a national 12-step program.?”

In a small snapshot of how technology plays an intricate role in Modern Paganism, we see that there these forms of communication and engagement have become an intricate part of the format that we now exist within. The continued growth of our community will rely heavily on how these forms of technology are used and instituted in our functioning practice.

While there are a lot of positive connections that are made with the use of technological advances, we also have some interesting consequences that are a result of the fast paced environment that is created with immediate access to so much information, and lightning fast responses. As much as we thrive as a community with the use of additional methods of research, education, connection, and organizational options, we are also faced with the concept that this level of interaction moves a community into a fast paced momentum that can add to some steep learning curves and promote additional division in the ranks.

This is a large topic that could benefit from continuous unpacking. Exploring this topic brings us to some interesting questions we can ask ourselves in the process of community exploration. Has technology replaced some of the need for interactive personal contact within the Pagan community? How has the definition of community evolved with the use of this level of technology? Does technology give us the chance to connect more often, or does it create a barrier to genuine connection that builds healthy interpersonal relationships?

All very important questions to consider as we are enjoying the access that our various devices give to us, and that we are able to use in our experiences of Modern Paganism.

Perspectives is a monthly column dedicated towards presenting the wide variety of thought across the Pagan/Polytheist communities’ various Paganisms.

The Wild Hunt received responses from four members of the community—Ember Cooke, Gytha of the Vanic Conspiracy and member of Seidhjallr (Sudhri); Richard Reidy, Kemetic Reconstructionist, author, moderator and founder of The Temple of Ra and the Kemetic Temple of San Jose; Erynn Rowan Laurie, author and Celtic Reconstructionist polytheist; and Sannion, the archiboukolos of the thiasos of the Starry Bull—detailing their opinion on whether larger interfaith work (Abrahamic, Dharmic, etcetera) is needed or if it’s a distraction from Pagan-Polytheist-Wiccan-Heathen-Recon-African Tradition inter/intrafaith work?

Selena Fox and other clergy at a National Interfaith Service in Washington DC.

Selena Fox and other clergy at a National Interfaith Service in Washington DC.

“I absolutely do NOT think that one kind of interfaith work is a distraction from another kind. Both are necessary if Pagans in general are to have increased stability, civil rights and respect, and influence on the world around us. Interfaith work within the Pagan movement is necessary so that we can increasingly work together and function in ways that we have intended to in the past while overlooking the fact of our differences in theology.

Interfaith work with non-Pagan traditions is necessary for us to gain the understanding and support of the larger faith population, which is most of the world. To discard either one is to say that some categories of humans don’t matter very much, so if they don’t understand us and care about us, well, we don’t need to understand and care about them which is a dangerous drawing of lines in the sand that I think causes a lot more harm than good. And yes, I try to actively engage in both kinds of interfaith work when I have the time and energy to do so.”Ember Cooke, Gytha of the Vanic Conspiracy and member of Seidhjallr (Sudhri)

“I see no compelling reason why we cannot be involved in interfaith/intrafaith work with both groups. For myself it is not an either/or proposition. Whatever we may think we know of individual groups or theologies, it helps our own cause to dialogue with them in order to dispel some of the common misconceptions many of them have regarding earth-based religions, pagan and neopagan religions, polytheists, as well as other spiritual/religious groups. Currently in the West the dominant Abrahamic faiths very often label us idolaters, devil worshipers, and profoundly misguided. We—in our own self interest—can work to dispel such potentially dangerous thinking. We owe it to ourselves to try to dispel the myths surrounding our religions.

In regard to the various intrafaith groups, it helps us to interact with others in order to build a sense of solidarity, mutual respect, and understanding. When we see people as “us” rather than just “other,” we enrich each other. Many if not most of our groups are fairly small in number. Many are somewhat isolated. If we wish to last beyond our own lifetimes and achieve any real stability and growth, we cannot afford to remain insular. I remember the great Platonic and Neoplatonic schools that once existed in the Greek empire. They were led by charismatic men and women, with a small group of like-minded students and followers. They all—each and every one of them—died out under the weight of Christian expansionism and repression. All of them—gone! We must not let that happen to us. We cannot afford to simply enjoy our little fellowships and groups and “hope for the best.” The gods and the spirits deserve more.”Richard Reidy, Kemetic Reconstructionist, author, moderator and founder of The Temple of Ra and the Kemetic Temple of San Jose

“I think it really depends on the nature of the work a person is called to do. In my case I’m trying to build a religious community that venerates Dionysos and his associated gods and spirits. The majority of my time and energy goes into research, writing, worship and tending to the spiritual and other needs of my people.

Pagan Leadership ConferenceWhat remains after that goes into fostering dialogue with other polytheists around ways that we can mutually support each other in the restoration and promulgation of our ancestral traditions, which has resulted in projects such as Wyrd Ways Radio, the Polytheist Leadership Conference and the forthcoming Walking the Worlds journal.

I also feel that it’s important to engage in educational outreach with the neopagan and occult communities, particularly with regard to respect for diversity and boundaries, since ignoring our differences tends to create a hostile environment that makes it difficult, if not impossible, to work together on areas where our interests do happen to overlap.

Beyond that I have an interest in ecology and social justice, though I rarely have anything left to give beyond contributing financially to groups whose aims and efforts I agree with. As such I have almost no engagement with members of Abrahamic, Dharmic, indigenous or other religious communities, to say nothing of secular humanist or political groups, though I applaud their efforts when they are not in conflict with my own agendas.

But that’s me, and I have no expectation that others share my vocation or prioritize things the way I do. Indeed I think our communities are made stronger by encouraging people to pursue the goals and activities that they care most about and are uniquely skilled to perform. As Homer said, “No island is made for the breeding horses nor is any man capable of accomplishing all things.” We need priests and scholars and magicians and artists and educators and homemakers and laborers and politicians and soldiers and activists and so on and so forth, each doing their part to create a better society. This is what makes the polytheist worldview superior to all others—the recognition that there are many gods and many ways to serve those gods. It’s only a distraction if you’re not doing the work of your heart.”Sannion, archiboukolos of the thiasos of the Starry Bull

Erynn Rowan Laurie

Erynn Rowan Laurie

“I don’t see why it has to be just one or the other. Both types of work need doing, though maybe not all by the same individuals. It would be a lot to lay on any one person. But it’s important to have communication and attempt to find understanding both within and outside of our various communities. I don’t think restricting ourselves to only one option would actually be a very polytheist type of response, nor do I think doing one of these types of work is a “distraction” from any of the others. That would be like saying “I’m only going to inhale until I’ve got that down. Forget exhaling until I have perfect inhalation technique.” You really rather do need both to function.” Erynn Rowan Laurie, author and Celtic Reconstructionist polytheist

Perspectives is a monthly column with the goal of showing the wide variety of thought across the Pagan community’s various Paganisms.

The US is a nation comprised of native and immigrant cultures, customs and Deities. Each immigrant wave brought not only customs and cultures to this land, but Deities as well. The Wild Hunt asked five members of the community—Henry Buchy, Witch; Fritz Muntean, co-founder of New Reformed Orthodox Order of the Golden Dawn (NROOGD) and Editor Emeritus for Pomegranate: The International Journal of Pagan Studies; author, activist and founder of Tashlin Clan, Wintersong Tashlin; and Sam Webster, President and Executive Director of the Pantheon Foundation and publisher at Concrescent Press—for their thoughts on this topic.

How does your tradition, lineage, or cultus handle the subject of “place” as a specific entity? How does this intersect with the deities with whom you have built devotional relationships?

I’d have to rephrase that as “spirits of a specific place.” In some cases there may be a more concrete feel of a specific spirit in regards to certain land features. There are also other spirits in relationship to that place.The way we handle it is to go out and find out who’s who and what’s what, and try to be as direct and open/objective as possible, and work from there. I don’t really have a devotional relationship with “gods.” I have mutually beneficial relationships with “spirits/entities/beings.” — Henry Buchy, Witch

The traditions I practice (NROOGD, plus a kind of genteel non-lineage Alexandrian) do not especially focus on ‘deities of place.’” — Fritz Muntean, Pomegranate

“For starters, it’s useful to know that in my tradition we draw a distinction between the presence of spirits or entities that may be bound to or identify with a particular “place,” and a place having an agency or spirit all its own. That distinction is a bit hard to elucidate, but here’s my best shot: A spirit or deity of a place takes on some of its characteristics and vice versa. From the human interaction side, one is experiencing a separate Power and consciousness through the lens, or perhaps even the medium, of the place in which they dwell.

So for instance take a hypothetical naval ship (I know I’m stretching the definition of “place”). In the course of its voyages, a spirit or Power of some sort, an ocean sprite let’s say, could come to take residence in the body of the ship, becoming joined with its physical form. The granting of a soul or astral self if you will, connected to and perhaps even dependent on the form. Alternatively, when a place develops a Power and Will all of its own, there isn’t a separation between the spirit and the place itself. They are one and the same. In the context of our hypothetical ship, this would be if rather than gaining a sense of self through joining with an outside power, over the course of its construction and/or through the energies it’s exposed over the course of its travels, the ship was to develop some form of awareness, agency, or will by virtue of what it was.

As to how we “handle” those entities and situations, our approach begins and ends in most cases with respect. When we encounter a place with a distinct spiritual presence or power, we engage in the most limited way we can at the outset. The energetic equivalent of hold out a closed hand for a strange dog to sniff. The truth is that not every spirit or power has the slightest interest in people, or perhaps just in specific people.

In those situations, we don’t engage in devotional, ritual, or outward magical acts unless we’ve been given some form of consent. To do otherwise feels too much like not only barging into someone else’ living room, but holding the door open for a bunch of friends to come in too.

The vast majority of place spirits we have worked with are rudimentary in their interactions and care not one whit what we do as long as we don’t engage in harmful behavior. If we plan on doing a great deal of devotional work, such as setting up formal altars and making formal offerings to our gods, we make periodic offerings of one form or another in thanks and to maintain good will.” — Wintersong Tashlin

“Whether with respect to the Golden Dawn, Thelema, Witchcraft, or the kind of Paganism I find myself in, we have the capacity to make sacred space, and so where ever we are called to worship or practice, we create a place to meet our Deities. When we get to stay in one place long enough, such as our homes, we tend to build altars and shrines to give the Divine Ones a ‘seat’ and settle their presence. We then render our worship or practice before these constructed divine loci.” — Sam Webster, Pantheon Foundation

In the views of your tradition, lineage or cultus, are Gods inherently present in all places, or do they express through specific places? How does place of manifestation change the nature of theistic expression?

“I’d have to rephrase that [question] to are ‘spirits/entities/beings’ present in all places? To that I would say, in my experiences, yes. Do they express through specific places? Certain ones, yes. Specific places have a more concrete feel of a specific being. For other types of spirits, they have the same feel regardless of place in the sense of type, if that is what you mean by theistic expression. In other words, there are types of spirits that inhabit general types of terrain, i.e. woods, fields,swamp, etcetera, that are recognizable by a shared general nature.” — Henry Buchy

“The gods we work with are substantially immanent and universal — as archetypal forces in the collective human unconscious. So they are, generally speaking, present in all of us, wherever we are gathered. Still, our deities are defined by the sacred texts and compelling narratives of the ancient world (ie, through myths). So local landscapes often remind us of the settings that occur in these myths. This is especially helpful in designing the ritual dramas that form such an important part of Mystery Traditions.” — Fritz Muntean

“The answer to this question is again a bit nuanced. The short answer is that no, we do not traditionally view gods as present in all places, that is, not omnipresent. However, for the most part neither are they restricted to only specific places, although there may be some exceptions. While we do believe that our gods can manifest in multiple places simultaneously, we nonetheless see them as having some limitations. And nor are they present or aware of places where they are not making the deliberate choice to be present. That said, we do believe that some places are more conducive to their expression. Those places may have characteristics that are associated with certain gods, or with devotional acts to said gods. We most definitely believe that repeated use of a place for devotional acts “attunes” a place to the gods the devotion is directed to.” — Wintersong Tashlin

“In short, yes to both. The Gods, being Gods, are the structures of existence, much like the laws of physics, chemistry, and biology, They pervade the Cosmos, and indeed They are those laws and so much more. Yet, at some point in time, some one had a specific experience of one or more Deities in a location and set up a place of worship there. Usually, the tale is of a specific manifestation of the Deity giving it a characteristic or locative epithet. Thus while the Deity is in all places active and available, at this place, in a manifestation specific to the place, the Deity most especially in that form, is particularly available.” — Sam Webster

When a Deity begins expressing themselves through or in a place not historically or traditionally associated with Them, do you consider that Deity to be expressing through that place in a unique way?

“I’m not sure what you’re asking on this question as far as ‘place’. However, I’d say yes it would be unique simply by virtue of their being somewhere they usually aren’t. that would bring up a lot questions for me, and bear investigation.” — Henry Buchy

“Depends on to whom these deities are expressing themselves. The evaluation of UPGs forms a very important part of the administration of religious traditions of all sorts, and most especially in this regard.” — Fritz Muntean

“No, not really. Perhaps because being a North American who doesn’t work within traditions native to this land, most of the deities I interact with regularly are already outside of their native geographical context. I suspect that some of those deities do express themselves differently than in places associated with them and their historical worship. Unfortunately, I’m not widely enough traveled to have that a frame of reference. It would be fascinated to experience interacting with some of the deities I consider myself closest to in their places of origin in terms of traditional mythos and cultural relevance.” — Wintersong Tashlin

“Any way at any time a Deity expresses themselves is it always unique. If it happens to be a new way, then we are especially blessed to have that experience. It also lets us know that the Gods Live Still, and arise to us in ways meaningful to our lives.” — Sam Webster

What about Gods of exodus, diaspora, nomadism or other human movement? Is there a difference in your tradition or lineage between Gods who come through a new place versus Gods who are carried with Their people?

“Not sure what you mean by “gods who come through a new place.” If you mean the ‘discovery’ of spirits or beings connected to the new place, to me there is no difference, spirits/entities/beings—’’gods’ if you wish, are gods. However, this is a pretty complex question that really depends on the ‘people’ mentioned, and their theology/cosmology, as to whether they incorporate the new, syncretize them with one of their own, or dispossess it.” — Henry Buchy

“Speaking for myself, as well as those downstream of me and my teachings, we are very careful not to engage in mis-appropriation of the spiritual and mytho-poetic traditions of diasporan or nomadic people. On the other hand, most of the specific deities we work with had their origins (or had the details of their narratives reshaped) during the Hellenistic period, when local deities were syncretized over the course of a few short centuries to serve the needs of a population on the move (throughout the Mediterranean and beyond) and becoming cosmopolitan.” — Fritz Muntean

“Overwhelmingly we approach the gods through the lens of diaspora and nomadism, which we see as two separate things. Gods of diaspora came with people from one place to another, where they then settled, and in some cases stayed even as their people spread further.

Gods of nomadism on the other hand are carried with their people wherever they may go, and have no geographical anchor, or have traveled so far afield from said anchor as to render it virtually irrelevant. All that matters is the people, who could be thought of as the gods’ anchor in the mortal world. They may express or manifest in a particular place, but only because that is where their people happen to be at that moment.

In the gray area between diaspora and nomadism you find gods who travel with their people, but only have notable presence once altars or other dedicated space is set up for them in a new place.” — Wintersong Tashlin

“I live in America and am not Indigenous/Native American, so all of my ‘Old World’ deities are being worshiped in a new place.” — Sam Webster

How does movement to, or new expression through, a different place impact the relationships between the Gods and their people? How are these impacts accounted for in ritual and technological expression? How are changes or “new” things dealt with?

“Historically, as mentioned above, incorporation, syncretization or dispossession.” — Henry Buchy

“Again, our own examples are found in the Hellenistic age. Watch Hecate, or Thoth, or (especially) Isis undergo transformations and syncretizations during this period for examples of how we might best proceed. Clearly (from history) this is not a process left up to individual expressions or agenda.” — Fritz Muntean

“In our tradition, people are expected to adapt to our environments, and in doing so hold space for our gods to connect to our world. How we adapt energetically and ritually to new places plays a large role in how we interact with our gods. As we adapt, so does how we interact with our gods, and in some ways, how the gods express themselves in our lives and our world.

So for instance, when my family made its home in relatively rural areas in the New Hampshire and Maine interior, our devotion and the cycle of rituals was tied to the flow of the seasons, and we interacted with our patron in different aspects of Herself in accordance with where in the course of the year we were.

However, since moving to the seacoast our interactions and devotional have come to be oriented around two dominant cycles: that of the moon/tides, and that of the ebb and flow of people and energy in and out of a popular resort town through the course of the year.

She is colored by the energies of the place in which we connect to Her, but how much of that is due to Her act of expression in this place, and how much is a reflection of our own energetic and mental patterns when we are interacting with Her is totally up for debate.” — Wintersong Tashlin

“Once I was given a vision of Tahuti, Lord of Scribes, Lord of Information, and saw Him with a book in His hand. Noting my question, He replied that my ancestors would have seen a scroll, my descendants will see a screen. The Gods are eternal, how we experience Them changes as we do.” — Sam Webster

When “new” Gods arrive in a place (if indeed any God can be considered new), how does Their arrival impact the local Gods and spirits of that place, if at all? How does your tradition, lineage or cultus view these relationships, if at all?

“The same as when a new group of people arrive in a place already occupied, and the same approach of incorporation, syncretization or dispossession.

Nowadays, it’s a fine line between ideas about “colonialism” and “appropriation.” Personally for me, the “God(s)” of my people (family/ancestry) is the Christian God. I’d have to go pretty far back to hit pagan ancestry. Part of my ancestry has been here on this land for three hundred years or so. There is the question of dispossession ancestrally. There’s not much I can do about that past, but to break with it by making my own peace with the land. Though I may be of European descent, I am not European, and I am not in Europe. I’m in this land. My body, bones and blood are of the earth and water of this land, I breathe the air of this land, and so I owe, to an extent, myself to this land. It’s spirits call to me, not in the voice of my European heritage, but in its own voice and so I answer in the best way I can, and approach the elder spirits here with no pretense about my heritage. To them I am still “foreigner,” but yet of the substance of this land, but I listen and learn their ways. I learn their names. I accept them as they come and they do like wise. I respect their domains and privacy. I honor them in the ways of the elder people, who are far and few between now. I do so with no pretense, and they know heart. Some folks say this is appropriation, and it is, though it’s the land that has appropriated me. We learn from each other. I explain to them the ‘gods’ of my heritage, and they explain to me the ‘gods’ of this land, and so there is peace between us.” — Henry Buchy

“In our worldview, the gods (as archetypes) are always present, wherever people dwell and (especially) engage in their devotional activities. The stories of gods, however, can and frequently are adapted to local landscapes. You’ll notice that I’m using ‘landscape’ instead of ‘place’ — to imply a dramatic sense, rather than one of cultural/geographic/political import.” — Fritz Muntean

“For starters, within the cosmology and belief system of our tradition, gods can be both “new” in terms of new to a place, and in terms of literally being new(er) deities. We believe that new gods can come into being and forgotten ones sometimes fade into the shadows.

 The arrival of “new” gods can displace or cause conflict with the existing spirits or even gods of a place if their intrinsic nature differs greatly from that of the native (or at least present) gods and spirits that preceded them. But in truth, that hardly seems to be a common occurrence in our experience.

As to how our tradition sees those situations, we generally come from the belief that the burden to integrate smoothly and without conflict lies with the spirits, energies, or gods that are “new.” If the newcomer is a deity we have a relationship with, for instance if we have moved and are beginning to offer devotion to our gods in a new place, we can do our part to smooth the way through offerings and courtesy to the powers already present.” — Wintersong Tashlin

“When we humans, in my lineage, arrive in a new place, we make offering to the Locals first. It just seems polite. Then we work our way up the chain of being back up to the non-local High Gods we generally work with. Thereafter, we include the Locals in our offerings.” — Sam Webster

Last month The Wild Hunt asked five members of the community — Thracian polytheanimist Anomalous Thracian of the blog Thracian Exodus; Mambo Chita Tann of Sosyete Fos Fe Yo We; priestess, author, blogger, and Solar Cross Temple board member Crystal Blanton; OBOD Druid and Under the Ancient Oaks blogger John Beckett; and Ár nDraíocht Féin (ADF) Druid Rev. Sean W. Harbaugh — for their thoughts on sacrifice. The following continues the conversation with part two of that interview.

How is sacrifice separate from blood sacrifice? Does blood sacrifice include personal blood offerings or is it limited to animal sacrifice?

Anomalous Thracian

Anomalous Thracian

“Blood sacrifice is not a term that I use and I would argue it as vague and somewhat useless. Ritual bloodletting would be more appropriate in this context, if I am reading the question correctly, as it is general enough to include many things, such as: ritual cutting of one’s own flesh to create a bond or pact with a spirit; ritual cutting of a sexual partner’s flesh in a ritual or ceremony; ritual cutting of an animal (not for the purpose of killing, but for producing the essence of a specific animal’s life force); “marking” a person with your own essence under certain ritual circumstances, whether for positive (protective, warding) or negative (hostile, magically infectious) reasons. Similarly cutting one’s self to feed one’s own blood to a specific deity — exactly as you might use, say, a goat, but without an immediate death — could be considered a sacrifice, and is still generally categorizable as “bloodletting.” I would hesitate to call anything that does not involve intentional death a sacrifice, in personal use of the term, but I would consider “the feeding or offering of blood, without death, to a deity or spirit” to be a form of sacrifice when circumstances call for it. Note: In many traditions, there are HEAVY restrictions upon forms of bloodletting of this sort, as the spirits and deities in question will take this as indication that the person being bled is “food,” and they will be regarded as such.” — Anomalous Thracian, Thracian Exodus

Mambo Chita Tann

Mambo Chita Tann

“We do not ever offer human blood in Haitian Vodou, despite stereotypes to the contrary. Blood can be offered in the rituals around making animal offerings, which almost always become food for ritual participants, once the spirits have taken their share. It is possible to consider sacrifice in the sense of other offerings of great worth that are given to the spirits, such as the great amount of effort, money, resources, and time an entire Vodou sosyete will dedicate to initiation ceremonies or annual observances of special ritual, but we still do not place these offerings as being more precious or higher than the ultimate sacrifice of an animal’s life to provide protection, blessing, and sustenance for that sosyete and its members.” — Mambo Chita Tann, Sosyete Fos Fe Yo We, Haitian Vodou

Crystal Blanton

Crystal Blanton

“There are many different types of sacrifice, and it is not limited to blood sacrifice. Different traditions access this differently. I personally do not practice blood sacrifice, but I have made personal blood offerings. I honor the life force of the individual, and the power of the divine within me, adding magic in the process.” — Crystal Blanton, Daughters of Eve

 

John Beckett

John Beckett

“Blood sacrifice is a subset of sacrifice, a particular form of sacrifice. It can include personal blood offerings or it can include animal sacrifice.” — John Beckett, Under the Ancient Oaks

Rev. Sean W. Harbaugh

Rev. Sean W. Harbaugh

“Sacrifice often is confused with “blood offerings.” Blood sacrifice really doesn’t have a place in a modern Neopagan context, yet there are established cultures that still perform blood sacrifices. In a modern Druid context, sacrifices are often things such as whiskey, grains, flowers, prayers, poems, songs, and anything else that is a tangible item used to give to the gods. There are instances where Neopagans will sacrifice some of their own blood as a form of blood oath, but that is a rare instance. Killing of a live animal is another form of archaic sacrifice or offering that really is not something that is all that common in a Neopagan context. Most of us purchase our meat already slaughtered for consumption, but there are ways to offer a portion of that meat as a sacrifice in the form of the shared meal.” — Rev. Sean W. Harbaugh, Druid, Ár nDraíocht Féin (ADF)

Do modern Paganisms stand to gain anything positive from giving offerings and sacrifice to the Gods? What about blood sacrifice?

“As a Polytheist who does not really identify as a Pagan, I can’t speak for “modern Pagans.” I believe that authentic religious traditions — rather than psychological models drawing from religious terms or structures, or social movements similarly using the aesthetic of religion for artistic, activist, or community-centered reasons, etcetera — should have trained specialists who handle the navigation of sacrifices to the respective gods of said group, assuming that said gods request, require, or even accept sacrifices. Not all gods like bloodshed or death. As for “blood sacrifice,” I will take this to mean “ritual bloodletting” (as indicated above), and again say, that while I cannot speak for Modern Paganisms, I can state that magically and religiously there is great potency in these technologies which can be certainly used for ‘gaining something positive.’” — Anomalous Thracian

“Giving offerings to the gods cannot possibly be a bad thing. Like prayer and interaction with one’s religious community, I tend toward the belief that you can’t get enough of it. Giving special offerings that take effort, non-blood sacrifices, are just more of the same. I do not believe that Pagans need to give blood sacrifice unless and until they understand the context of that act, have trained personnel who can perform it for them, and have a distinct need to do it: either because they need to share ritual food, they are in a place where they need to butcher their own meat and they choose to sacralize that act by offering their food animals to the gods, or their gods demand it of them and no other options are satisfactory. Even in the last case, I still believe it is imperative and necessary for context and training to occur first. As I stated in the PantheaCon panel, I expect that most modern Pagans, living in countries where they do not have to butcher their own meat and practicing religions that have lost their connection to customs where blood sacrifice was practiced, will never need to do this, and their deities would not ask it of them as a result.” — Mambo Chita Tann

“Our relationships with the Gods dictate the value of sacrifice within a particular context. Much of what we would gain would be within the relationship itself, and that would depend on the practitioner and the God(s) in question. To make a broad, sweeping statement here about gain or loss would be devaluing to the individual and cultural relationships of varying practitioners of the craft.” — Crystal Blanton

“I have mixed feelings about blood sacrifice. On one hand, it would do us all good to get a first-hand understanding of where our food comes from and a first-hand understanding that what we are eating was itself alive only a short time ago. On the other hand, butchering animals requires skills you just don’t learn unless you grow up on a working farm and the only thing worse than not sacrificing is sacrificing clumsily – the animal should not suffer needlessly. Beyond that, I look at the community and legal problems blood sacrifice brings to some of the Afro-Caribbean religions – that’s not a battle I care to fight. But when you move beyond the issue of blood sacrifice, there is unquestionable benefit from sacrificing to the Gods. It brings us into closer relationships with Them, and it forces us to consider our relationships with food and with the non-food offerings we may be asked to give.” — John Beckett

“Absolutely, yes. We gain their blessings and we build our relationships with them through sacrifice. As far as blood sacrifice goes, in my years as a pagan and decade plus in ADF I have rarely heard it mentioned. I think we as Neopagans should focus on how we can use practical items to sacrifice in ritual, rather than trying to focus on something that is uncommon.” — Rev. Sean W. Harbaugh

Where does volition and willingness come into sacrifice?

“Pretty much everywhere. Consent is sacred at every step; consent of the person performing or contemplating the sacrifice, consent of the sacrifice itself, consent of the one who raised or produced the sacrifice, consent also of the spirit or deity in question.” — Anomalous Thracian

“Constantly. If a thing is done against one’s will, it cannot be a sacrifice, period. If a person is forced to make an offering, that is no sacrifice, it is compulsion, and no good spirit or deity accepts that as sacrifice. In Haitian Vodou and in all the other traditions I know of where animal sacrifices are performed, no one would ever offer an animal without that animal’s permission; again, to do so without it would be compulsion and would not be a proper sacrifice. Even in halal and kosher ritual, from Islam and Judaism respectively, the animal must be awake and willing to be sacrificed; it cannot be knocked out before the knife is used. This is causing some issues with animal rights activists, most recently in Denmark, for example; but the alternative, to knock an animal unconscious and then kill it, would be completely wrong in that sacrificial tradition — while it may appear to the untrained eye of an animal lover looking at a video to be “kinder” to do this, an unconscious animal is unable to give consent and thus it is both cruel and, from a sacrificial standpoint, unholy/wrong. Those who understand butchery know that there are techniques to kill an animal without pain, and all who perform halal and kosher rituals must be certified as trained.” — Mambo Chita Tann

“Volition means the act of making a decision, and willingness simply means being prepared to do something. As in all rituals, we have to properly prepare ourselves. In many traditions it means putting on special ritual clothing, setting up an altar, smudging ourselves, ritual bathing, and other things to prepare us for the act of ritual. In ritual, we decide who we are going to sacrifice to and why. We always need to enter ritual with a purpose, and we should always have a reason for sacrifice—even if it is just to build a better relationship with our gods. A ritual without a purpose is a waste of everybody’s time.” — Rev. Sean W. Harbaugh

Does volition come into play in animal sacrifice, does it matter, and if so, how is it obtained?

“Yes. There are various methods for this, from speaking with the animal directly and observing its behavior (or hearing back, if the asker can communicate with animals directly), and so forth. The ritual structure being employed should provide the structures for ascertaining this. If they do not, they should maybe be reevaluated in order to ensure that they are completely understood and trained.” — Anomalous Thracian

“In terms of how we obtain it: In Haitian Vodou, animals are raised explicitly for the purpose of food and for ritual-related food or ritual purposes where the animal cannot be eaten afterward. These animals are raised by hand, by the community that will sacrifice them. Before they are sacrificed, they are washed, decorated, and prepared by the community. They will be led into the peristyle (the Vodou temple), and presented with a number of various foods. One of these foods is chosen ahead of time as being the official sacrificial food. The animal is told what will happen, and that if it is willing to be sacrificed, that it should eat the official food to signify this. Only if the animal eats the special food will it be presented to the spirits for sacrifice. If it eats anything else first, it must be let free because it is not willing to do the work. It has been my experience that the willing animals not only go immediately to the official food, they will eat all of it, and not even touch the other food (which will be the same: for example, three identical piles of corn for a chicken). They also act like they know what is happening, and they do not fight when they are picked up by the butcher, etcetera. It is a profound experience that is observed with the greatest amount of kindness and dignity. The animal has one life, and is being willing to give it up for us — how could we be less than respectful of that?” — Mambo Chita Tann

“It would have to come into play. A person has to choose to sacrifice an animal, and that is the very definition of volition. In a Neopagan context, I find the notion of animal sacrifice not necessary except for rare exceptions.” — Rev. Sean W. Harbaugh

Should animal sacrifice have a place in modern Paganisms, reconstructionisms, and Witchcraft?

“As I am none of these things, I do not feel that it is my place to answer for them. That said I believe that animal sacrifice should have a place in any authentically lived religious tradition which has spirits or gods which request or traditionally receive such things.” — Anomalous Thracian

“Until and unless those practices have a stated need for animal sacrifice – and I believe that most of them never will – I would say no. Should that become necessary, for logistical reasons (i.e., not living in a land with easy access to food animals, refrigeration, etc.), or should the gods require it, then I would believe that those same gods would provide access to the proper context, training, and ability to do so. Vodouisants themselves have this situation. Very, very few individual Vodouisants perform animal sacrifices, and even those who do, do not do it on a daily or regular basis. In the cases where that is a necessary event, there are trained personnel that one can go to, who will perform it on your behalf. I rarely perform that act in the United States; it is simply less necessary here, given our modern conveniences when it comes to food. Even in Haiti, I do not perform it often, and in all cases, I have access to trained personnel who can help me with the sacrifices I am not trained to perform myself. Everything is community-based. Modern Paganisms would have to define the same sorts of communities before they would even know if that was something they were going to need to do. If it ever happens, I believe it would be a long time in the future.” — Mambo Chita Tann

“In general, it could have a very important place, but unless it can be done right it shouldn’t be done at all.” — John Beckett

“In most instances I do not think animal sacrifice really has a place in modern Neopaganism. I do know of a heathen farmer who raises his own pigs and ritually sacrifices one, but this is a rare situation. In a modern context, there simply are alternatives to sacrifice that are every bit as effective.” — Rev. Sean W. Harbaugh

What is the nature of sacrifice in terms of transactions between spirits, Gods, and other entities?

“Sometimes sacrifices are a form of payment. Other times they are a form of celebration. Sometimes it is a transaction, sometimes it is praise; always it is reverent.” — Anomalous Thracian

“Depending on the context and the nature of the sacrifice, the sacrifice can reinforce connections by being a thanksgiving for help that has been given; it can be made as a promise for future action; it can be given as a substitute for someone else’s life (as I mentioned above). Sacrifice can represent a total offering of the self to the deities or spirits, or it can be a payment for an expected reciprocal benefit. There is no general meaning that applies to all sacrifices from all people to all spirits or gods – each one, like its nature as a unique and special thing, has a unique and special meaning.” — Mambo Chita Tann

“The nature of sacrifice is that which defines our relationship with the gods (and Kindreds). There are many reasons for sacrifice, and that defines what exactly is being asked or expected in the transaction. Here are few types of sacrifices as our Arch Druid Kirk Thomas has discussed in his various works:

1. Transactional sacrifice is the most common form of sacrifice where the sacred object is offered, and in the nature of hospitality, a gift is given in return. The basis of ADF’s Return Flow portion of ritual is “a gift calls for a gift.” The best one can offer is given, and the blessing and gratitude from the gods is given in return. 2. Piacular Sacrifice was a common Roman offering given during ritual to ask for recompense in case the offerings given weren’t enough or good enough. It is based on the fact that humans are inherently flawed, and the offering is given to acknowledge that. This type of sacrifice is still seen in the Roman Catholic Church. 3. The appeasement sacrifice is a type of offering given to a being or god to leave you alone. It is literally the “take this and leave” offering. Generally, this type of offering is given to beings not aligned with the ritual being worked, and they are given an offering out of respect to acknowledge they exist, but they are not part of the work being performed. 4. The shared meal is a type of sacrifice where a portion of the cooked food is offered to the gods. This is a very common ancient and Neopagan practice. 5. Chaos mitigates cosmos is a type of sacrifice that uses a series of offerings to recreate the cosmos in a ritual setting. This type of sacrifice goes back into the pan Indo-European creation story of Man and Twin. Man kills Twin and Twin is dismembered to create the world and cosmos. The chaos is the unknown or Otherworld, and Man takes his place as king of the Otherworld. This type of offering is meant to recreate this, but without any actual bloodshed.” — Rev. Sean W. Harbaugh

What about relationship; how does it play into the idea of sacrifice?

“I cannot imagine giving a sacrifice without having a relationship both with the being receiving the sacrifice and the community that would benefit from it; either in the form of food/reversion of the offerings, in the benefits gained from the sacrifice, or both. One might give a random gift to a stranger, for example, but it would be unlikely that one would give a random stranger the most expensive, most wonderful thing one owned. Sacrifice is a special event in the already-existing relationship between beings.” — Mambo Chita Tann

“Sacrifice strengthens relationships: between worshipers and their Gods, and among members of a religious community.” — John Beckett

“Sacrifice is as much about building relationships with the gods as any other reason. It is an act of hospitality. When we open sacred space, we invite the Kindreds into the ritual as family and kin. That relationship is built on sharing and trust. We sacrifice to solidify our relationships and make them stronger. Sacrifice allows the gods to give us their blessings and strengthens their bond with us.” — Rev. Sean W. Harbaugh

Before beginning I’d like to express my enthusiasm for the future of The Wild Hunt. Writing for and about this extended community has been both challenging and invigorating. One of the perks of the job is in the education. Every time I write an article or retell someone’s story, I learn something new. That’s the gift that I receive in return for my time and effort. In addition, I am ever thankful to Jason for instilling his trust in me to help usher in a new decade for this amazing resource.

That brings me to the subject for the day: resources or, more specifically, archival resources. Over the past 10 years Jason has been cataloging Pagan news. The Wild Hunt has become an historical archive containing data on many past events. Each post is a point in time providing a snapshot of what’s going on – the good and the bad; the progressive and the not so progressive and the downright ugly. It catalogs our successes and our failings as well as capturing the whimsy in celebration and expansion.

Photo Credit: Flickr's timetrax23

Photo Credit: Flickr’s timetrax23

Archival research has always been essential to much of my work and that remains true to this day. As I child I was told to never make a statement without 3 supporting facts. My teacher would often say, “Prove it.” I took her advice to heart and will do an excruciating amount of digging before making any type of claim. Now I find something very exhilarating in the finding of the “tiny needle in a haystack” after hours digging through archival material.

However the preservation of historical data serves more than just research junkies like me. There is a higher purpose. The founders of The Adocentyn Research Library explain, “We are living in a period of growth, diversity and change akin to the first few hundred years of Christianity. Future scholars shouldn’t have to rely on the discovery of a future Nag Hammadi library in order to understand our diversity and our history.” This is a project whose time has come.

Here’s an example from my favorite subject: film history. At the turn of the 20th century, movies were considered lowbrow entertainment or sideshow novelties. Nobody thought much more about the filmed product. Technical innovators focused on production while producers focused on the building of a commercial venture. Nobody stopped to catalog or archive the footage being shown. Nobody considered or knew how highly flammable the early celluloid material would be. The American film Industry focused on the doing and not the archiving. Consequently most early films are lost in whole or in part. The historical data contained in those early film reels and in the production processes are completely gone. That’s nearly 40 years of lost material.

Photo Credit: Flickr's Sonear

Photo Credit: Flickr’s Sonear

The Pagan Movement, as it’s been called, is now well beyond the stories of Gerald Gardener, Aleister Crowley, Dion Fortune and the like.  Up to this point the focus has been more on the doing and not the archiving. No doubt much has already been lost. Regardless we still have many long trails of breadcrumbs through our cultural forest that can be captured. Sabina Magliocco, one of the founders of the Pagan History Project says:

It’s clear that we’re now one of the fastest-growing new religious movements in the world. The documentation of our early history is thus doubly important, especially as the movement is changing in important ways. The elders who were involved in the movement’s early days are now in the twilight of their lives; we have already lost a number just in the last year. Recording their histories and archiving documents from the beginning of the diffusion of modern Paganisms in the US will help preserve that history for future historians.

Just in the past two weeks, Judy Harrow’s crossing came as a surprise to many. Director Holli S. Emore says, “At Cherry Hill Seminary we are all too painfully aware of how the loss of someone like Judy Harrow inserts a sort of glottal stop in the narration of how we came to be where we are today. Anything we did not learn from Judy before last Friday is now gone forever.”

There are lessons to be learned from past experience at all levels of practice. What worked and what didn’t? Why did this group fold and this one last for 30 years?  Shauna Aura Knight is an author and presenter whose focus is on Pagan leadership skills. She says:

When I travel and teach Pagan leadership, what I see over and over is reinventing the wheel … I’ve seen local Pagan unity-type organizations–with actual not-for-profit status–folding because the leaders couldn’t sustain the organizations any longer. Thus those resources become lost, and any future group has to start again. 

Fortunately a number of projects have formed or are forming to fill this very need. Located in California’s Bay Area, The Adocentyn Research Library aims to preserve an expansive amount of material from a variety of religious communities “including indigenous, tribal, polytheistic, nature-based, and/or Earth-centered religions, spiritualities and cultures around the world and throughout human history.” They currently have cataloged more than 6,000 books and are working with the “Lost and Endangered Religions Project on conservation and storage of Pagan materials from India, Turkey and Guatemala.”

Similarly, in southern Delaware, the Assembly of the Sacred Wheel is raising money to finish the construction of the New Alexandrian Research Library (NAL). The “Library will be collecting materials from all religious traditions focusing on their mystical and the spiritual writings.” Founders hope that NAL will serve as both a functional community and research center as well as become a “cornerstone for the new magical Renaissance.”

Photo Credit:  Circle Sanctuary, Circle Magazine

Photo Credit: Circle Sanctuary, Circle Magazine

All archiving doesn’t need to be done by librarians and institutions. Several groups have digitized their own newsletters such as the Georgian Wicca Tradition and the Covenant of the Goddess. Back Issues of old print periodicals are available for purchase such as Circle Magazine whose offers issues dating back to 1980 when it was still called “Circle Network News.” The Founders of Adocentyn say “Archiving our history ourselves is important because we take our movement seriously, know how parts relate to one another, and understand it.”

Another recent development is the effort to capture individual stories. Shauna Aura Knight is co-editing a new anthology for Immanion Press has that very aim. She says, “I hope to start collecting the stories of what works and how leaders can use that, but also, what hasn’t worked. What are the mistakes we want to avoid in the future?”

The Pagan History Project has a similar objective. Sabina Magliocco explains:

The Pagan History Project is modeled after other oral history projects such as the American Folklife Center’s Veterans’ History Project. We rely on community members to record oral histories from other community members. These digital documents will be posted on a website and made available to other community members and scholars. … At this point, we are focusing on interviewing elders in our community who were involved with the inception of Paganisms in the US.

The Project seeks to create a “mythic history” that captures our humanity through the recording of voices. Currently organizers are looking for volunteers to go out into their communities and interview anyone willing. In this way future generations can benefit from the experiences of even those who have chosen to lead a quiet, non-public life. Holli S. Emore says,”For the many mystics among us, and most certainly for reconstructionists, an understanding of our historical roots has proven to be a vital part of our spiritual journey …  We are deeply enriched by learning the many layers and traces of Pagan history.”

The preservation of the past serves to not only enrich our present experience but to help build a stronger future. Together all these records will tell the greater story of a Movement or Movements with all the nuance and color one might expect. And, if nothing else, these archives will help future historians, research junkies and Wild Hunt journalists look back and say, “So that’s how it all came to be…”      

On Saturday, The Wild Hunt will have been running continuously for ten years. On March 29th, 2004 I decided to re-launch a Pagan-themed blog I had already started (called “Pagan Thoughts,” itself a re-launch of an even earlier blog called “MythWorks”) with a new mission: prove that a daily Pagan news blog could work. To say that my early posts were somewhat rough around the edges would be kind, I literally learned how to write in public. Indeed, at the time I didn’t even consider myself a writer, as my ambition was geared more towards visual art and graphic design. Inspired by already-existing services like Wren’s Nest, PagaNet News, and Tuan Today, I wanted to show that a daily news site could be done, thinking my efforts would inspire nebulous “professionals” out there to take up the task in a more robust manner.

The Wild Hunt, circa 2004.

The Wild Hunt, circa 2004.

When I started, Pagan media on the Internet was very different. Most online Pagans communicated on bulletin boards or via a vast number of e-mail lists. None of the existing print Pagan magazines had a robust online presence, though to be fair neither did a large number of mainstream periodicals. As for blogs, they were still largely a curiosity for many, and extensive searches at that time only turned up a handful of Pagan-themed blogs, at best. Little did I know that huge changes were in store for mainstream media, and for the new media powered by blogging platforms.

The Wild Hunt, circa 2007.

The Wild Hunt, circa 2007.

As for The Wild Hunt, I had the luxury of incubating in relative obscurity, developing a voice as my audience slowly grew. I think the turning point in terms of influence and audience came in 2006 when I interviewed Margot Adler, and started doing more original reporting from within our interconnected communities (instead of simply linking to and commenting on mainstream news stories). As more and more people turned to the Internet to find news, more and more people seemed to find The Wild Hunt and enjoy the service it was providing. In the intervening years, I have strived as best I could to make The Wild Hunt a useful service for as many people as possible. Now, as we pass this landmark anniversary, I want The Wild Hunt, and Pagan media as whole to continue maturing, growing, and providing a vital connection for individuals within our interconnected religious movement.

The Wild Hunt, circa 2011.

The Wild Hunt, circa 2011.

Between now and October, The Wild Hunt will be instituting the following changes that I think will better prepare us for the future, and hopefully create one model for sustainable Pagan media. 

  • The Wild Hunt will receive fiscal oversight from the Pantheon Foundation, relieving us from the stress of handling our increasingly complex fiscal realities, allowing our editors, staff, and columnists to focus on creating the best reporting, commentary, and content we can. As part of our agreement with the Pantheon Foundation, an appointed member of the Wild Hunt team will always have a seat on the PF board so we can have a voice in how the organization is run. The service they are providing is important, and I think being overseen by a religious non-profit will allow us to fundraise more effectively. I (Jason Pitzl-Waters) will be serving as the initial founding board member for The Wild Hunt, though this can change as things progress.
  • Staff writer Heather Greene will become the new Managing Editor of The Wild Hunt. For those who have been following Heather’s work for The Wild Hunt, you’ll know that she’s an amazing writer and reporter, and truly “gets” our mission here. Heather has an impressive media background, and has worked for a number of Pagan organizations. She has the contacts, and skills, to step into this role. As we move towards October, she will be taking on a larger workload, and eventually will be overseeing all contributing writers and columnists at the site. I will become the Founding Editor, and start to focus more on “big picture” issues relating to The Wild Hunt, and Pagan media in general. I’m also hoping to use my additional free time to finally work on some Wild Hunt-related book projects.
  • We will be increasing the number of writers and columnists who work for The Wild Hunt. We have ambitious plans for the way we’re going to be doing things at this site, and that includes making our collective voice as diverse as possible. Whenever I added a new writer to our staff I asked the question: will this individual bring a perspective I can’t? Having a team who simply echoes the editor would be boring, and run counter to what our diverse religious movement is about. Weekends at The Wild Hunt will eventually be populated with a selection of columnists who bring unique perspectives and ideas to the table, joining our already impressive lineup of Rynn Fox, Crystal Blanton, Eric Scott, and Alley Valkyrie. We will also be looking for interns and staff writers to help us produce reporting and news during the week. Think you could be a part our team in the future? Drop us a line.
  • Finally, as things get set up with the Pantheon Foundation, will be making improvements to the site that will make it easier to support us, and submit news to us. We will be rolling out a number of donation and underwriting options, including monthly donations, which several people have inquired about during our yearly pledge drives. All donations, once this is active, will be tax-deductible. Secondly, will be working to develop a new service, Pagan Press Releases, that will make it easy to not only send us your news, but send other Pagan media outlets your news as well.

As for me, while I’ll be cumulatively writing less as times goes on, I will still be completely enmeshed in The Wild Hunt, and in the larger world of Pagan media. I will be working to make sure we are fiscally stable, that we continue to grow and thrive, and also work to expand what can do. With Heather stepping in as Managing Editor, I’ll be able to focus more on the “meta” issues of what we do, and also do more consulting work with Pagan organizations seeking to improve their own media footprint. Because we need a robust media ecosystem if we are going to achieve the ambitious plans many of us have laid out for our collective future.

I want to thank all of you for making The Wild Hunt the success it is today. I am eternally humbled by what you have collectively given me as I’ve done this work over the past decade. I am richer in friendships and connections than I could have ever anticipated, and I feel optimistic for what the next ten years will bring. I hope you’ll continue with us as we journey into what I hope will be a future of positive change and growth. Thank you, and here’s to the next ten years!

The Future of Pagan Hospitality

Rynn Fox —  February 7, 2014 — 6 Comments

What will Pagan hospitality look like in the future?

Often times we look towards our past for inspiration. Yet what do we see? Gone are the mead halls and warrior bands of old; in ruin lay the civic temples and sacrificial altars; the bruidean are pages in the historical record. And while some part of my psyche as a Pagan and Witch yearns to relight the fires and resurrect the temples and groves of old, I am a person of the modern era. So I find myself working to honor the traditions of the past with an eye towards the future.

Here I see the Christian dominion ending and the Humanist ethos rising; multiculturalism exploding as the world becomes multiracial and ethnically diverse; climate change lived as a visceral reality with bombogenesis, polar vortexes, and severe drought; national markets battling under the sturm und strang of a world economy and increasingly connected world; social media, the World Wide Web, and technology continuing to expand our ideas of community and connection into the global sphere; big data, big business, and big government invading our lives with little restriction or privacy. In the face of these opportunities and challenges, and others I can’t begin to fathom, I see a ripe opportunity to expand Pagan notions of hospitality. It’s one of our core values that have never dwindled. (Though to my mind, hospitality’s definition within the popular overculture has deteriorated to the point where some people think it only extents to invited guest, friends, and family.)

Many of our traditions have a rich history of valuing hospitality. Gods regularly traveled disguised as strangers in the ancient world. Those who passed the test were rewarded while punishment was levied on those who were derelict in their duties. One of the lessons I take from these stories is this: hospitality is a serious duty required by the Gods in the form of a service to a stranger in need because we are all embodiments of the Divine. This lesson is informed as much by my lived experience as a person of mixed blood as it is by my personal definition of hospitality: recognizing a stranger as one of my own. For me, this means that I acknowledge a stranger as being someone akin to myself in that we share common human traits: the need to be loved and accepted and the need to be fed, warm, and safe. For me, there is a deep recognition of interdependent and cooperative relationship at its heart. My understanding of these types of relationships is that as one gives they also receive. When I choose to acknowledge that I am in interdependent and cooperative relationship with every other person on this planet, I find my own definition of hospitality grows exponentially. The barriers between known and unknown, acquaintance and stranger, family and friend shift. I am better equipped to be in a healthier, balanced relationship with the world and its people.

I want to enrich my Gods, my Ancestors, my Descendants, and our traditions in expanding the acts defined as hospitality. To my mind, we have already expanded the notion of hospitality though I haven’t seen them named as such. I see hospitality in the outpouring of funds to assist Eddy Gutiérrez/Rev. Hyperion’s bereaved partner and family and in the successful medical fundraiser for Aaron Leitch, a scholar and member of the Hermetic Order of the Golden Dawn. I see hospitality in the annual PantheaCon Blood Heroes Blood Drive hosted by the Coru Cathubodua Priesthood and Solar Cross Temple, where Pagans of all backgrounds honor their Gods by opening a vein to help nameless and faceless strangers. I see hospitality in Wild Hunt columnist Alley Valkyrie’s tireless work with SLEEPS (Safe, Legally Entitled Emergency Places to Sleep).

Do these examples overlap with other virtues? Virtues like charity, justice, and more. Yes, and I think they are supposed to. Our virtues are just as interconnected as we are. In a world where our interconnectedness is more apparent, the importance of our Pagan virtues is revealed to be the underpinnings of our entire human society. And, I think, our survival as a species.

And yes, I’m challenging my own ideas of place, ownership, guest and host in relation to hospitality. I’m aware of this. I’m exploring a world where hospitality may or may not include these ideas and may or may not give new meaning or nuance to our understanding of these roles and their duties. In a world where I can be halfway around the globe in half a day, spend two hours in a business meeting in a “foreign” place, and then return home on a red eye flight, how does place, host, and guest come into my experience of hospitality? Especially when I’m in a “strange” country and I’m the one “hosting” the business meeting in a “strange” hotel with “strange” people in their homeland, yet they are speaking “my” language.

This is why I think we’d be served by looking at whether we need to adjust specific actions and or ethos to not only stay in alignment with the current era, but plan for our future. And so I wonder. As narrow notions of tribal, national, racial, gendered, and sexual exceptionalism continue to erode, what will the hospitality of the future look like? Does it look like better immigration law? Does it look like nationalized health care? Does it look like international protest against inhospitable ideas and laws? Will it still look like giving an old couch to a family new to the area?

I don’t know. But I daring myself to imagine.