Today has been declared World Goddess Day. As described by the organizers, it is a day for all Goddess-worshiping people worldwide to come together and openly celebrate or pay tribute to the Goddess in all her forms. The website says, “The purpose of the Project is [to] grant to the Goddess one day of visibility to share Her many myths, stories and worship diversity.”

world goddess day logo

The World Goddess Day project was founded by Brazilian author Claudiney Prieto, who has written a number of popular books on Wicca and Witchcraft. Prieto is a priest of the Dianic Nemorensis tradition in Brazil and was recently acknowledged by Z. Budapest for his spiritual work within that tradition. As he writes on the project’s website:

Nowdays, in a staggered society impaired by centuries of patriarchy, heteronormativity and sexism, the Goddess is considered by many people the only way to reunite ourselves with the true Self, with our most inner Self. She is the only way to get rid of so many years of oppression that only brought differences, prejudices and wars So a World Goddess Day has never been such necessary as now!

The World Goddess Day project organizers chose September because it is the ninth month of the year. As Prieto explains, “The number nine is one of the most sacred to the Goddess.” In the future, World Goddess Day will always be celebrated on the first Sunday of the month. This year, the date is Sept. 7.

Through their Facebook page and website, organizers put out a call to people around the world to organize and come together on this day or for individuals to find private ways to honor the Divine Feminine. Currently, the project website lists 30 different registered World Goddess Day events happening around the world.

While most of these registered events are in Prieto’s home country of Brazil including his own event in Sao Paulo, enthusiasm did spread across borders. Wiccan Priestess Lady Majo is hosting a celebration in Buenos Aires, Argentina. Z.Budapest is sponsoring a Goddess Festival in California. There are three registered events taking place in Spain; three in the U.K.; three in the United States and one in Western Canada.

programaspIn addition, there are a number of unregistered events including one in Miami, one in Illinois, and one in Spitchwick Common in Dartmoor, England. The Reformed Druids of Gaia are gathering for a picnic in Singleton Park, in Swansea, Wales. In Toronto, Canada, people will be gathering at High Park for a “happy celebration” coordinated by Wiccan practitioner Cattarina Guanais.

The Triangle Area Pagan Alliance (TAPA), based in Durham, North Carolina, is one of the registered hosts of a World Goddess Day event in the United States. The local organization is sponsoring a public ritual in Thaumatury 777, a magic supply shop.  TAPA member Rev. Amanda Morris, a neo-Wiccan and Gnostic Witch, says:

When I found out that Claudiney Prieto was organizing an international event in honor of the Goddess, I was excited and brought the idea to my group, the Triangle Area Pagan Alliance.  We all shared personal stories of the power of the Goddess (in Her many names and faces!) in our lives, and we knew that honoring the Divine Feminine was important to us.  We really hope that others in our community would agree and join us for an open and public ritual … I’m thrilled and excited to be joining individuals and groups from literally around the world as we support World Goddess Day, and I hope we honor Her with our collective love and magick!

On the other side of the state in Hamlet, North Carolina, Deb Holmes-Roberts, a High Priestess of Hermetic Magic and a Reiki Master, is organizing a day long event that includes workshops, drumming and meditation. She says:

There are many reasons to celebrate this “World Goddess Day” but the most important to me is to be able to share the information with my daughters and other young women to embrace their femininity and flourish in the strength of it and all that it is.

From the Spitchwick Common, Dartmoor Event

From the Spitchwick Common, Dartmoor Event

To the south in Miami, Florida, Kimberly Moore, founder and Priestess of MotherHouse of the Goddess Temple, says that she is “hosting a Full Moon Goddess Feast Sunday and loving the synchronicity with World Goddess Day.” Moore has been actively working to encourage Goddess-based spirituality for years. Among her work, she helped to establish a Miami-based Dianic Women’s Temple and the Full Moon’s Women’s Circle. She says:

I am absolutely delighted to see an organized effort in establishing a World Goddess Day. Bringing the Divine Feminine in all forms to the forefront of alternative spirituality and traditional religions is absolutely vital for bringing balance to the planet and humanity. Bravo to Claudiney Prieto for lighting the torch! 

In West Yorkshire England, a group of Pagans will be celebrating in a different way. Attendees plan to meet at the Leeds City Museum in Millennium Square to view two stones that were dedicated to Brigantia, their local Goddess. Once there, organizer Gary Smith will read poetry inspired by the Divine Feminine. Smith says:

I’ve organised a small gathering of people from our Pagan Meet-up group to honour our local goddess Brigantia, as I recently came to the Goddess through my research of 30 years looking into the meaning of the Cretan Spiral Labyrinth. The Goddess is needed now to address the balance, and heal the world.

In Cornwall, the Priestesses of Kernow are hosting a celebration at Pengersick Castle, Praa Sands. Priestess Sue Edwards, founder of the Cornwall School of Mysteries, says:

The Goddess is associated with many things including earth, motherhood, fertility, love and vegetation, but also war, death, destruction as well as healing, compassion and life. As a Priestess of Kernow who follows the Goddess traditions, I feel it’s important to have one day granted to the Goddess in which we can remember her in all her forms. Women especially are looking for something which celebrates the feminine within and are turning to the way of the Goddess. She is re-entering into our modern life bringing back her vitality, power, wisdom and healing, through Pagan traditionsit is important to support the Project World Goddess day and to bring the divine feminine back into our lives , to adapt her stories for modern day and to bring balance back to our world.

In announcement after announcement, organizers are calling out to their communities to join them in dance, song, meditation, and ritual celebration of the Divine Feminine in whatever form or forms that she takes within one’s own religious tradition. On the event page for the Illinois event, organizer Ze Marie says, “The energy of this event is growing!!! Spread the word, it is going to be awesome! Everyone is welcome!!! It is time for the Goddess to be heard!!!”

While the day was launched by Prieto, a priest of the Dianic Nemorensis tradition, it was not imagined as a tradition-based or exclusive idea. Nor has its spirit be restrained in anyway.

Yemaya Temple in Cuba [Photo Credit: DominiqueMichel, WikiCommons CC lic]

Yemaya Temple in Cuba [Photo Credit: DominiqueMichel, WikiCommons CC lic]

Interestingly, however, this very first incarnation of World Goddess Day also happens to coincide with a very specific Goddess’ day. Today is Yemaya’s Feast day, a celebration with its own sacred traditions within the Lucumi (Santeria) religion. While World Goddess Day won’t always fall on Sept 7, this will happen again in the future. If the project continues to gain momentum, will the new universal honoring of the Divine Feminine detract or enhance this much older Lucumi tradition? Lilith Dorsey, a Voodoo Priestess, author and filmmaker, says:

The slippery issue here when we begin to discuss Sunday Sept. 7,2014 as World Goddess Day is that not all mother goddesses are the same. The same way not all mothers are the same. In La Regla Lucumi, also known as Santeria, Sept. 7 is the traditional feast day for Yemaya. People have already made the connection online, and since I am also a practitioner of Santeria as well, I would just like to caution that while anyone is welcome to leave an offering of pears or watermelon for Yemaya, the uninitiated must not make petitions or demands from this Orisha. The Santeria religion is a complex system that takes decades if not a lifetime of training to begin to understand.

As Dorsey suggests, not all Goddess’ are the same and their worship manifests in many ways that are often very specific to a tradition, culture and religious practice. As long as the details of the World Goddess Day celebration and its over-arching message remain respectfully fluid and open, the new day can co-exist with the Lucumi holiday. Dorsey adds, “The celebration of the Goddess is important each and every day, not only because it helps us better understand our collective cultural yesterdays and tomorrows, but also ourselves. I firmly believe this both as a Voodoo priestess and an anthropologist…. I hope everyone continues to respectfully salute the Goddess this Sunday, and every day.”

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Alchemical Capitalism

Rhyd Wildermuth —  September 6, 2014 — 116 Comments

There is a dark magic within Capitalism, rarely spoken of and often missed, by both Pagans and materialists alike. This is not mere fairy tale nor conspiracy, and I suspect we miss it because we’ve set up boundaries between the spiritual and the physical; between the observations of theorists and the wisdom of occultists. And I do not mean the pablum published as “wealth magic,” which is too often re-marketed prosperity magic.

Usury and Wyrd

493px-Die_Nornen_Urd,_Werdanda,_Skuld,_unter_der_Welteiche_Yggdrasil_by_Ludwig_Burger

“Die Nornen Urd, Werdanda, Skuld, unter der Welteiche Yggdrasil” by Ludwig Burger [Public Domain]

Most know the history of banking in Europe to some degree, that the Catholic Church forbade the taking of interest between Christians. However prohibitions against taking interest started earlier with the Greeks–both Plato and Aristotle were opposed to it, and it was likewise forbidden in the Torah. All three of the monotheisms have, at some point or another, forbidden charging interest on loans.

Several reasons existed for this prohibition. But one of the most intriguing for a Pagan who is familiar with magical theory is that of the Catholic Church because it mimicked an aspect of God. The God of the Christians was said to have created everything out of nothing (ex nihilo), rather than reformulating creation from stuff which already existed. That is, he was the founding principle of creation, existent before all things were created and therefore the creator of everything which exists.

The Council of Nicaea banned usury among clergy, and it did not take long for this to extend to all Christians. Those who lent money at interest were forbidden the sacraments (transubstantiated bread and wine, likewise, a power only belonging to God through his priests.)

Money was still lent at interest, mostly by the Jews. Several historians have convincingly shown that Jews did not become money-lenders out of pleasure or greed, but because it was one of the few roles allowed to them within Catholic kingdoms.(Jews in the Caliphates and other Muslim states had more economic freedom and thus didn’t follow the same paths as European Jewish communities). That is, it was all that was left them, a dark role too horrible to make one a good Christian.

Interest on debt does not just create an excess for the lender, it invokes a shadow upon the borrower, a vampiric drain upon her or his life. The lender now has power over the person, who must come up with more than what they had. Neither in alchemical theory nor in physics is such a thing actually possible: nothing is created from nothing, only transmuted from one thing or form into another.

This shadow, this debt, should be familiar to Heathens particularly. It is a manipulation of the borrower’s Wyrd, the shadow of Skuld. Fate is respun; the future diminished. But it is the same bargain of Faust, borrowing against a future that now cannot manifest, offering soul to the darkness in return for a little more life.

The borrower knows she will never have enough. After juggled debt and more borrowing, the time is due; the rent unpaid; the car repossessed.To survive debt, she must take from others, profit from others needs. Usury is a rip in the social fabric, breeding the darkness of desperation, a spiral of displaced misfortune.

Enchantment and Money

Magicians, witches, priests and alchemists imbue physical items with esoteric qualities. Candles, stones, wands, potions—we combine some degree of material (wax, stones, herbs) and measurable aspects (candles burn, potions contain herbal or other tinctures) with the immaterial (protection, healing, curses.)

But where does the magic in a talisman reside? For some, and for some things, perhaps the etheric quality is only in the mind, a soul-resonance between the enchanted item and the enchanter. For others, and for other things, the magic is within the item itself, overlaid, woven, sealed within stone, wax, or wood. Some dare only suspect intent and the symbolic, others think only of the external. Most, I suspect, think on both.

I craft a magic candle to warm the hearth. Wax, awakened Damiana and Vetiver. Blessing of Brighid, light of moon, focus of will. I imbue and invest, coax and request, and then gift it to the hands of another. The candle is enchanted. It is a pillar of forged wax and herbs and also something else. Magic inhabits the physical, woven from meaning.

The candle is a symbol of a warmed hearth, but is nothing until it is burned. The candle is also a physical thing imbued with meaning. Either way, and both ways, it burns the same, to the same effect. The enchantment may derive from the alignment of ambient celestial or earthly energies, sometimes from spiritual co-habitation or blessings, and sometimes from mere intent of the enchanter.

But in all cases, one might say that the enchanter is imbuing the item with some added or distilled quality. We can state that the item itself, at least on some level of understanding, has become something else, or is “also” something else. That is, the candle is not “just” a candle, but is an “enchanted” candle. It functions no longer just as a candle, but as a candle with added meaning. Or, to borrow from the Marxists, there is some added quality or value in the candle.

This foray into magical theory is necessary to understand something so profound and also yet apparently invisible about the most everyday sort of magic in which we engage; indeed, perhaps, the only magic most people ever encounter: money.

Money is a kind of magic. Faces printed on round pieces of metal and thick fabric paper are mere material. The metal composing them is hardly rare, the paper not particularly beautiful. But it’s enchanted, and it operates both on the symbolic and the physical. In both ways, it is said to have value. We can call a hundred-dollar bill mere paper, but we certainly still don’t throw it away. It is imbued with meaning and value, and not just to ourselves, but to others as well. That is, its value is not just in our head, it’s in all of our heads.

To some degree, this aspect of money mirrors what the Naturalists and Archetypalists believe. Magic is an aspect of psychological, unconscious processes. Money is imbued with value and apparent spirit but is mere matter overlayed with meaning.

We should remember, though, what money can do physically. It is no mere thought-form. I hand you five dollars; you give me something, an expensive coffee perhaps or two city-bus tickets. The money compels the actions—without it, you will not give me a coffee, unless you like me.

Commodity Fetishism and Symbolic Enchantment

Karl Marx described the process by which we imbue meaning into money as “commodity fetishism.” Noting the similarities between how Capitalists in Europe appeared to do the same thing with money as non-Capitalist peoples did with religious items, Marx suspected that we treat physical objects as more-than-physical, endowed with qualities, meaning, and “value” that are not intrinsic to the item itself.

I shall restate this. We treat money as if it were enchanted. Like Animists recognizing the spirit-in-nature, money functions for us on an unseen realm, embodied with a quality invisible but nonetheless quite powerful.

We sense this invisible quality, this enchanted value, both in its potential and its resolution. To accumulate a lot of money is to accumulate a corresponding amount of “wealth.” I am quite wealthy if I have a million dollars, though I cannot eat them and be nourished. Still, within that one million is the promise of more than I’d dare eat.

Money is a matter of faith. I believe that others will want my money, I trust that my money will compel them to give me what I want. Above us all are the governments who print the money, sustaining this faith, though they do not “create” it, nor enchant it. We enchant it. We collect and imbue the paper upon which money is printed with “value,” as also abstract ciphers which represent amounts of that money deposited in banks.

That value is not only intrinsic. We imbue the paper with meaning and value, and as long as we use it and respond to it, the enchantment holds. But it isn’t just our enchantment. We cannot imbue it with more value than the paper allows, and that value diminishes always, manipulated by the priesthoods of finance. Each year, the enchantment fades a bit, and we must have more. What sufficed before is now no longer enough. Each year we toil harder as its magic slips through our hands.

The Alchemy of Labor

Alchemist-small

“The Alchemist” by Pieter Bruegel (Brueghel) the Elder [Public Domain]

Wheat is a sort of grass. It grows tall stalks with coarse and difficult-to-digest seedheads which are quite uncomfortable to eat raw. Unworked, without human intervention, wheat is just wheat and quite useless to us.

But separated from the rest of the plant and then ground, it becomes something. Flour, combined with water, salt, and yeast makes bread, something which is both edible and often times delicious. Each time the wheat is changed, transformed and combined, it becomes something else, something with more value. And it is by our hands that this happens, the alchemy of work.

A bag of flour requires work to be eaten, but a loaf of bread requires less work. That is, wheat flour contains less labor than a loaf of bread. Moreover, a sandwich made with bread and other things contains even more work and is thus “worth” more (that is, it costs more) than its component parts.

Why? Because a human worked it on your behalf.

Each time a human works an item, they imbue the item with their labor; they’ve transmuted the item, or enchanted it. It still bears the original ingredients (just as a potion contains all the original herbs and extracts), but it is no longer just those things. It is something altogether different, and rarely can be returned to its original state. Some items are more enchanted than others. Artisan bread contains more human labor than factory-produced white bread.

Human labor is an alchemical transformation of something into another thing. It imbues each transformation with its own qualities. Unlike money, the enchantment is intrinsic to the item itself, not merely on the symbolic realm. Wheat is barely edible off the stalk; it must be imbued with human labor to function as food.

The Enchainment of Work

Capitalism is this: a person with money compels others to transmute things on his behalf, always (if he is a good Capitalist) for less than the transmutation cost the worker. That is, the goal of a Capitalist is to accumulate as much money as possible through the use of other people’s labor, selling their magic for more than he pays them.

A Capitalist starts with money, builds a factory, a shop, or a restaurant, and employs people to work raw materials into more complicated things. We always get less than what others are willing to pay for the product of our work. We enchant things for him by changing one thing into another. We give not just our physical labor, but our very creative force to him (at a computer, at a cash register, in a kitchen, or on a factory floor), while he does not need to expend his own. He harnesses our will and intention and innate, human magic. And, we always get less in return, while he gets more from this magical system into which he never contributes.

Why do we settle for this?

We are always in debt. The shadow of usury plagues us. We have no land, no wealth. We sustain the enchantment of money, but it is not we who control the enchantment. Without us the Capitalist can only transmute as much as any other person. He needs us so that he can have more to avoid the shadow.

He and the usurer are in agreement. Together they hoard and own all the land, all the factories and shops, the restaurants and work-sites, and all the enchantment of our work.

He accumulates potential in the form of money with which he purchases the results of human labor. We are always in debt, always with less than we started, with less potential each day as we grow older, more tired, less attractive, and frail. What we can purchase in return for all our lifeblood will never equal how much of it we spilled out upon the altars of Work, frightened servants of dark would-be gods who cannot, nor would not, restore to us our shortening days.

 

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The Candle

Eric O. Scott —  September 5, 2014 — 27 Comments
Tjörnin at midnight. Photo by the author.

Tjörnin at midnight.
Photo by the author.

Part three of my columns on Iceland. Previously: Oxararfoss and Njord.

This candle has traveled further in its short life than I traveled in the first twenty-two years of mine. I bought it at my favorite metaphysical shoppe back home.1 It came with me from Missouri to Minneapolis, and from there, to Reykjavík, where it sat on the hard plastic desk bolted to the wall of my dorm room for the first week of my stay. Now we are sitting at a picnic table hidden in a copse of trees next to Tjörnin, a lake in downtown Reykjavík, my candle and I. I am looking at it in the half-light, running my fingers along its surface. It is ten inches tall, with a white wick. Anywhere else in the world, I would describe it as midnight blue, but “midnight” is such a variable color in Iceland.

This boot knife came from a dealer’s booth at the Heartland Pagan Festival near Kansas City, long enough ago that I do not remember the exact year it came into my life. Its handle and sheath might have been gold, once, but that color has faded, in parts to silver and in parts to rust. Its blade has never been sharp. The unsheathed knife now rests in my right hand; I press its dull blade into the blue wax of the candle, cutting deep, straight lines into its surface.

This cup came from a ceramics department sale held in 2006 at the university I attended then. Its bare clay is the color of wet sand, the glaze closer to brick. There is a runic message drawn around the stem of the cup in blue acrylic paint: ODRAIZ. I found the formula in an Edred Thorsson book years ago and copied it without bothering to take notes; I have no idea what it is actually supposed to mean. The cup sits before me on the picnic table, full of a pilsner named for Egill Skallagrimsson, the priciest beverage sold at the 1011 convenience store near the dormitory. I believe the sculptor intended for it to be used as a flower vase.

This hammer came from a hardware store in south St. Louis; it has no further story, and is clearly the least sentimental of the tools arrayed in front of me.

It is the middle of the shortest night of the year, and I am sitting in a public park with a lit candle, a dull knife, a cup, and a sledgehammer. Clearly, the time is right for magick2.

MIDSUMMER, I carve into the wax. If I were more clever, I would have thought to look up phrases in Icelandic for this purpose before I left for Tjörnin, but it was too late for that now. I had to settle for English words, in letters that predated either of the languages that currently make up my world, the language of my birth (the language of power, comfort, ignorance, colonialism) and the language of this land (the language of frustration, error, isolation, faith.) ICELAND, MIDSUMMER 2014 I carve, along with three other words, and I set the candle to burning, to release my spell into the night.

I lean back on my elbows and watch people – mostly young, mostly drunk – pass by on the sidewalk that rings the lake. If any of them noticed me, the large, bearded man in a cloak burning candles at midnight, none of them said anything. I feel invisible and safe in that invisibility. I go back to my ritual – eating bread I had consecrated earlier, along with another draught of Egil’s Gull – and see someone approaching, walking down the path into the woods. It is an old woman with white hair and a lavender tracksuit.

(Even as I write this memory, I remember it in darkness: a deeper night, denser trees, and no light except for my little candle. I remember the woman entering into the light cast by my candle. But that is absurd; the lack of true darkness was my impetus for doing my Midsummer ritual at midnight in the first place.)

The woman comes over to my table and says goða kvöldið, good evening. I respond: Gott kvöld. She sits down at the picnic table, not seeming to notice all of the ritual paraphernalia that I had laid out in front of me, except for the candle, which she warns me I need to be careful about. She had been afraid that I was vandalizing the picnic table; I am not sure where I could have done so, since carvings and words written in thick black Sharpie already covered the entire surface of the table.

We talk for an hour or more, about language (the declension of Icelandic numbers), travel (the years she spent abroad in France and the other Nordic countries), and tourists (they had completely ruined Gullfoss, she claimed.) After we had been talking for a while, she eyed the table, taking in the knife and the hammer and the cup. “Are you practicing Ásatrú?” she asks. I nod and explain that I had come here in part because of Ásatrú. “I think that it is very beautiful,” she says. English words came slowly to her; she had to consider every sentence before she spoke.3 But when she got the words put together, they came out in a pleasant, musical rhythm. “They have such respect for nature. It is very beautiful.”

We do not go to parks in the middle of the night where I come from; the only people to find there are drug users and drug pushers, and I would have been taking my life in my hands to do this. (Or so I had been told all my life, anyway – whether experience would bear that out is another question.) Here, old women in tracksuits were perfectly happy to go jogging at one AM and stop for long talks with cloaked Americans when the opportunity presented itself. While I had several moments where I encountered the sublime in Iceland, this might have been the most genuinely otherworldly point of my visit.

The old woman leaves eventually, with no more explanation than she gave when she sat down, and I am still bemused by the encounter. I begin the process of closing up my ritual. It is, by now, three AM; I had, at one point, considered going to a nightclub after the ritual with some of my twenty-year-old classmates, but the bars had long since closed by now. I gather up my tools and stuff them into my pack, ready to go home.

The candle is the last to go. I run my thumb across the grooves of the three words I had carved earlier in the night. I will return.

 

Notes:

1. Pathways New Age Books and Music, in lovely South County, St. Louis. Tell ‘em they owe me twenty bucks.
2. Yes, I use a k. Spell it however you want.
3. Though of course, her English was better than my Icelandic. In English, we had a long and engaging conversation about life, language, and religion; in Icelandic, I might have managed to ask her for directions to the post office.

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The Heathen band Norsewind was removed from the Philadelphia Pagan Pride Day (PPPD) schedule after being labeled a White Nationalist [Supremacist] band. In August, Antifa Philadelphia, a “collective of militant anti-fascists committed to opposing the rise of the far-right,” contacted the organizers of PPPD. They claimed that Norsewind, a band scheduled to play at the Aug. 30 event, had “strong ties to the Keystone State Skinheads” and labeled them a White Nationalist band. PPPD promptly dropped the band from its event and issued a statement saying that the organizers find “hate and intolerance in any form abhorrent.”

From L to R: Anna Hagalaz, Danjul Norse, Paul Fredericks [photo credit Norsewind facebook page]

From L to R: Anna Hagalaz, Danjul Norse, Paul Fredericks [Courtesy of Norsewind Facebook page]

The Claims
Antifa posted the information that it sent to PPPD on Tumblr. It is titled Norsewind and their ties to Neo-Nazi hate groups. Antifa lists known White Supremacists that are Facebook friends of the band members. It also documents that the band had played for the White Supremacist group Keystone United at a private event on at least two separate occasions. Keystone United describes itself as having the goal of “uniting all racially aware skinheads in the state of Pennsylvania.”

Lead singer Danjul Norse doesn’t dispute that the band played for Keystone United. He also says that, after Antifa posted the article, he looked up and confirmed that he is Facebook friends with the persons listed. However, he strongly disputes that the band has any racist ideology or personal ties with White Supremacists.

In an interview with The Wild Hunt, Danjul explains,”Our band is non-political, we don’t have any politics.” He goes on to say, ”I’m not a White Supremacist; I’m not for that at all. I don’t share those views. I don’t judge people on their politics. I don’t hate anyone. I have no hate in me. I have love for all people. Why can’t people just be people and love each other?”

ppdbannerDanjul adds that people like his band’s music and send him friend requests on Facebook. He then “friends” them back. He doesn’t personally know any of the people listed by Antifa. As for playing at a private Keystone United party, he says:

It was a job and we decided to do it. It’s a business for us and it was a festival dedicated to Leif Erikson and his voyage. There were no signs of White Supremacy or neo-Nazi or hate. It was just a BBQ and they treated me with respect and enjoyed our music. That was it. So when they asked us to play again last year, I thought, OK.

Danjul was surprised by the controversy and the threats of violence that he has received over the past two weeks. He adds that the PPPD board was also harassed with calls and emails by Antifa, even after the board removed Norsewind from the event schedule. He says:

[Antifa activists] said if we played, there would be skinheads in the crowd and they [Antifa activists] would start a riot. Who threatens violence? Why would they threaten a riot? PPPD told me to not even show up because they worried I’d be assaulted.

PPPD has not confirmed this allegation and was unavailable for further comment. Antifa, however, did say that there was no harassment adding:

The reality is that a brief e-mail exchange with some pictures made it perfectly clear that Norsewind and the people they were inviting to Pagan Pride Day were not in synch with their stated mission.

In its claims, Antifa notes that the band displayed a Nazi symbol, the black sun, on its album cover. While Antifa wasn’t able to show any specific racist statements or music by any single member of Norsewind the organization says:

Individually these issues might not seem like much, but when combined they appear to paint a fairly compelling picture of a man with many ties to white supremacy.

In response to these allegations, Danjul says that, although the band prefers to play for Pagans and Heathens, they will “play for anyone.” He adds:

Our message is for everyone. I don’t pick and choose. Not politics and not skin color. I just want people to hear my message of tradition and family. Perhaps it’ll influence them towards something positive. Or just make them laugh or be happy.

There is currently no word out yet on future events for the band or how this controversy will affect its future bookings.

 

[Update:The article was edited from its original form after new facts were brought to our attention. In addition, at the time of original publication, we were unable to reach anyone willing to go on record in counterpoint to the band's claims. However, we will now be following up this article with an op-ed piece from Ryan Smith of Heathens United Against Racism.]

 

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For some, the phrase “tea party” conjures up images of little girls in pink taffeta dresses, or perhaps angry colonists on tall ships or, better yet, Sarah Palin and Christine O’Donnell. What it doesn’t conjure up is 380 witches convening on the historic grounds of Exeter Castle in the UK. But that is exactly what happened this past weekend at the “Grand Witches’ Tea Party.”

[Photo by J.Moore]

[Photo by J.Moore, Balmy & Zen Photography]

On Aug. 31, over 300 witches and others supporters, wearing pointy hats, capes and carrying brooms, arrived at Exeter castle to honor the lives of three British women hanged for Witchcraft. The Bideford witches are largely considered to be the last three women actually executed for the crime of Witchcraft under the 1605 statute.

As history tells, the judges believed that these women were innocent of their accused crimes. However, the men yielded to angry local mobs who called for a hanging. On Aug. 25 1682, Temperance Lloyd, Susannah Edwards and Mary Trembles were all sent to the gallows at Heavitree. Today there is a plaque on Exeter Castle commemorating their lives and marking the tragedy in their deaths.

[Public Domain Photo]

[Public Domain Photo]

Now 332 years later, modern U.K. Witches and their supporters rally at the same sight to call attention to the women’s story with the goal of having them officially pardoned of the accused crimes. In August 2013, author Christine Nash and local official Ben Bradshaw launched an e-petition to make this happen. However, the campaign failed with only 426 signatures. Ben Bradshaw is quoted as calling the hangings “a stain in our history.”

This year’s campaign was organized by local witch Jackie Juno and a group of her friends. However, the Grand Witches Tea Party became more than just a simple petition event. It grew larger, incorporating more expansive contemporary ideas within a respectful, yet festive, environment.

[Photo by J.Moore, Balmy & Zen Photography]

[Photo by J.Moore, Balmy & Zen Photography]

Not only was the Grand Tea a rally asking the government to pardon the Bideford Witches; the event also aimed at becoming the largest gathering of witches in the U.K. or the world. Juno’s official count stands at a total of 380 people in all the regalia. She adds, “We set a new southwesterly record but fell short of world or U.K. records. But the main important bit of the day was the ceremony.”

The event began with a commemorative ritual dedicated to the three accused “willow” women. The ceremony was recorded and posted on YouTube in three parts. In retrospect, Juno says:

[The event] went beautifully, thanks to all the helpers and supporters of the event. I feel we did the women proud with the commemorative ceremony which was deeply moving.

The outdoor ritual included poetry, shrine offerings, moments of silence and sacred song. One of the organizers stepped forward to read Erica Mann Jong’s poem, “For Those Who Died,” which is a somber tribute to the many women who were tortured and killed as witches.

In addition to the ceremony and the gathering of signatures, the organizers also collected donations for the international organization Womankind.org, a “women’s human rights charity working to help women transform their lives in Africa, Asia and Latin America.” Womankind.org partners with other organizations around the world to “tackle the day to day issues that affect women’s lives.” Womankind’s projects include education and outreach, ending violence, gaining independence and protecting women’s health.

The organizers of The Grand Witches’ Tea Party sought to create a connection between the persecution of the Bideford Witches and the difficult conditions under which many women live today. A local Wiccan practitioner told an Independent reporter, who was present at the event,“Misogyny is still a massive part of our culture. It’s symbolic to get together to remember how women were being persecuted.”

[Photo by J.Moore, Balmy & Zen Photography]

[Photo by J.Moore, Balmy & Zen Photography]

During the ceremony, Juno read the following poem:

I am your grandmother killed for celebrating All Hallows. I’m your mother dragged from my bed to the gallows. I am your sister, a conquest of war at gunpoint. I am your daughter, a victim online at some point. I need all women who hear me to speak up for those without voices. I need you, every man who loves me, to protect me to make the right choices. I am your grandmother, your mother, your sister, your daughter. I call from beyond the mystery to say no to the horror and betrayal and the slaughter. We must right the wrongs of history.

At various moments, attendees raised their brooms and besoms to show support and solidarity for the cause. Juno says, “After the solemnity of the ceremony people enjoyed a fun and very friendly picnic, meeting new friends and old.”

As the event’s title suggests, many witches were seen drinking tea and enjoying the sunshine. Several bands entertained the group including The Mysterious Freakshow. On its Facebook fan page, the band wrote, “Witches, witches everywhere! Fabulous day at The Grand Witches Tea Party! The magic in the air was tangible. A true inspiration.”

[Photo by J.Moore, Balmy & Zen Photography]

[Photo by J.Moore, Balmy & Zen Photography]

Juno was pleased with the turnout at the 2014 Grand Witches’ Tea Party. She added, “Folks traveled from far and wide to attend and we hope to hold a similar gathering next year.” She and several of the organizers are working to set up an organization that will continue this work. Although now just in the planning stages, the new organization will be called, “The Merrivale Group.”  In the meantime, they are currently counting the donated funds and enjoying the incoming photographs, videos and stories being shared on the event’s Facebook page.

[Note: With the exception of the plaque, all photos included here were taken by professional Pagan photographer James Moore of Balmy & Zen photography. They were used with permission but remain under strict copyright. For more shots of the Grand Witches' Tea, go directly to Moore's FB page.]

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Among the many atrocities committed by members of the Islamic State of Syria and Levant (ISIL) is the group’s attack on the Yezidis, a tribe in northern Iraq known mostly for its secretive religion and repeated persecutions by neighbors. The reports on the Yezidis hiding on mountainsides to escape conversion or death was a factor in President Obama’s decision to use airstrikes against ISIL.

Yezidi refugee girl with her family at Newroz camp [Photo Credit: Rachel Unkovic/International Rescue Committee/UK Dept of International Development]

Yezidi refugee girl with her family at Newroz camp [Photo Credit: Rachel Unkovic/International Rescue Committee/UK Dept of International Development]

The average westerner knows little about the Yezidi people and their religion, and media channels have struggled to learn more. The Yezidis are typically described as polytheists and have been branded as devil-worshipers many times over the centuries that their culture has endured.

However, neither label is a good fit. The Yezidis could be considered polytheistic in the same way that Roman Catholics might be. They do honor more than one entity. But the Yezidis don’t consider themselves polytheists. Many Pagans and polytheists will understand how one’s gods can become the devils of another.  That is the case with the Peacock Angel, the primary among seven angels worshiped in the Yezidi religion.

The sacred texts of the Yezidis and the religion itself are not intended for sharing with outsiders. The only translations into English come by way of The Sacred Books and Traditions of the Yezidiz, written by Isya Joseph in 1919. Joseph translated the sacred texts from an Arabic manuscript, which he was led to believe had been translated from an authentic original. Because the primary sources — the Yezidis themselves — are very secretive about their practice, any historical records of their treatment is left up to the interpretation of fragmentary knowledge within a context of political expedience.

Amin Tomeh, member of the Islamic Speakers Bureau of Atlanta, explained why Yezidi beliefs are sometimes interpreted as devil worship by followers of Abrahamic faiths. He said:

They view the Abrahamic traditional story (of God asking His angels to bow before Adam upon creating him) from a different perspective. According to what I read, they believe that there are seven archangels; chief among them is Malek Taous (with Malek translating to angel and Taous translating to Peacock or chief, i.e., Chief of all Angels). It was this Malek Taous that refused to bow before Adam while the other six forgot their pledge to God to not bow before anything or anyone other than to Him (i.e., God).

The similarity between this belief and what Muslims believe in that a creation of God (who dwelled with the angels, but was not an angel himself) called Iblis was the only one to refuse bowing before Adam. Iblis was cursed for refusing God’s command and was given a reprieve until the day of judgment before he would face his punishment. Iblis, Satan or the Devil are one in the same from a Muslim perspective. The intersection of these very similar stories is why – I would suppose – some may think that, in fact, it is Satan whom the Yezidis worship. But Yezidis themselves see the nature of Malek Taous as different from the whispering Satan who suggests evil deeds to humans.

Melek Tausi [Public Domain Image]

Melek Tausi [Public Domain Image]

Malek Taous, Melek Ta’us, Taus Melek, or Tawsi Melek is the being that the Yezidis primarily worship. Also called the Peacock Angel, Malek Taous is an intermediary between what they call “God” and the physical world. As described on yeziditruth.org:

The Yezidis do not believe that the Peacock Angel is the Supreme God. The Supreme God created him as an emanation at the beginning of time. He was brought into manifestation in order to give the invisible, transcendental Supreme God a vehicle with which to create and administer the universe. Tawsi Melek is thus a tangible, denser form of the infinite Supreme God. In order to assist Tawsi Melek in this important role, the Supreme Creator also created six other Great Angels, who were, like the Peacock Angel, emanations of the Supreme God and not separate from him.

The references to Adam and God are not coincidental according to Hatim Darwesh, a American-based Yezidis who maintains a Yezidi Facebook group. Darwesh served as translator to the U.S. military during the Iraq War, when Saddam Hussein was persecuting the Yezidis as part of his broader oppression of the Kurds. For his work, Darwesh was granted a visa to come to this country. He now lives in Lincoln, Nebraska.

While quick to say that he is not a “religious expert,” Darwesh was clear on several points: God is the same being who is worshiped in Abrahamic faiths; the Peacock Angel is not any sort of devil and the Yezidi religion is definitely monotheistic. In addition, within Yezidi culture, he says that the term “pagan” is used as a pejorative and not a label they themselves would welcome. At the same time, he explains that the Yezidis “worship the sun” and are sometimes called “sons of the sun.” He did not elaborate on that point, nor did he respond to a question about whether his religion is an Abrahamic one or not.

While the nuances of the Yezidi faith continue to be elusive, what is certain is that these people have been oppressed many times in their history. Once, according to Amin Tomeh, they were considered valuable allies. He tells of the Yezidi Prince Hussein Bek Al Daseni, who supported Sulemain the Magnificent‘s bid to retake Baghdad from the Safavids, and was given the title of prince over Soran, Irbil and Dahouk.

logoTomeh says, “This story demonstrates amply that, when political expediency demanded it, the Caliph himself found no reservation in allying his empire with the Yezidis and rewarded them accordingly.” He adds:

But again that does not mute the fact that the Yezidis often fell victim to the wrath of the political power of the day under religious guise and sometimes nationalistic (as was the case in Saddam’s time) pretexts. I personally see that phenomenon as the quintessential xenophobic impulse of blaming the presumed weaklings in any society.

Followers of mainstream media may believe that the present crisis for the Yezidis is past, but Darwesh says that this is far from the case. He reports that 2-3,000 “women, kids, and virgin girls” were taken by ISIL forces, and that “their fate remains unknown.” He explains the extremist agenda as he understands it:

Men have two choices: to convert to [Islam] or they will be slaughtered. Women are assaulted sexually and sold into slavery, and our kids are taking [sic] to be trained on learning of Quran and teach them Islamic religion.

He describes the crisis as “severe,” with 2-3 families living in a house, if they are lucky enough, and many others living under bridges. “They need to be out of there very soon,” he says. He wants them to be given the opportunity to live in a western country, like the United States or Canada, but they lack the deep support that larger religions have.  He says:

Our situation is different from Christians and everyone else in Iraq; we don’t have anyone to help us. Christians have at least Vatican to support them and [the] Pope is behind them because the religion [has] linked them together and we as Yezidis don’t have anyone but God.

To date, Darwesh finds that he is able to practice his religion freely in the United States. But what hangs over him, and all the Yezidis fortunate enough to live in Lincoln, is the fate of their tribes people half a world away.

 

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Pagan Community Notes is a series focused on news originating from within the Pagan community. Reinforcing the idea that what happens to and within our organizations, groups, and events is news, and news-worthy. My hope is that more individuals, especially those working within Pagan organizations, get into the habit of sharing their news with the world. So let’s get started!

150318_285637801541688_2098495770_nJust as we were going to press, the passing of Jeff Rosenbaum was announced. The cause of death was a brain tumor. Rosenbaum is perhaps best known as the conceiver and a founder of the Association for Consciousness Exploration (ACE), the Chameleon Club, the Starwood Festival, and the WinterStar Symposium. Through the 1990s and early 2000s the Starwood Festival was arguably one of the most popular (and populous) outdoor festivals of its type, thanks to organizers cross-pollinating Pagan communities with other religious and visionary movements, featuring guests like Timothy Leary and Robert Anton Wilson. Rosenbaum talked a bit about this organizing vision when he was interviewed in the book “Modern Pagans.”

“Starwood is a big college of alternative thinking and alternative spirituality that suddenly appears like a carnival or circus. The tents go up, it stays there for a week, and then BOOM it’s gone, til next year. We have 140 or more classes from 9:30 in the morning till 6:15 in the evening–sometimes as many as 12 at a time. You can learn about Druidism, Ceremonial Magic, Wicca, Tibetan Buddhism, and Native American Practices. We have classes on psychedelia and psychology, and different “movement systems” like tai chi, yoga and aikido. Past speakers have included Timothy Leary, quantum physicist Fred Allen Wolf, Paul Krassner, and Steven Gaskin, who created the Farm, the biggest hippie commune in America. It’s all included in the cost of admission.”

As Rosenbaum puts it, he was “a student of an eclectic array of spiritual paths, philosophies, and illuminating pursuits,” and it was that wide-ranging desire to experience and know that drove his life. In addition to his work with ACE and Starwood, he was Robert Anton Wilson’s lecture agent for six years during the 1980s, played guitar & percussion with Ian Corrigan and Victoria Ganger in the bands Chameleon and Starwood Sizzlers, and was published (and interviewed) in a number of Pagan-themed publications. Tributes to Rosenbaum are already flooding his Facebook profile, but I think the most apt was a posthumous status update from Jeff Rosenbaum himself, which I think does a good job of capturing his spirit. Quote: “At 6:23 pm EST tonight I crossed over and left my body behind. My friends were by my side, the Firesign Clones were playing on the TV. It was calm and peaceful. Thank you all for your good wishes and support. Don’t worry about me, I’m fine.” What is remembered, lives. ADDENDUM: Here’s an obituary written by close friend Ian Corrigan.

dwsLWG1w_400x400The Pagan Environmental Coalition of NYC has sent out a call for help. The People’s Climate March is less than a month away and the number of Pagans pledging to march as part of the Interfaith contingent is “exploding,” according to organizers. PEC-NYC has started an Indigogo campaign with the goal of $3,000 by Sept. 18th. The monies will cover supplies for the weekend and hopefully, fund the transportation for Pagans from far-away to get to NYC for the weekend.  “$10 is breakfast for ten people. $100 is a bus ticket for a marcher from the midwest, $250 is a train ticket for a west coast based Marcher.” said Courtney Weber, an organizer with PEC-NYC. “We are at a pivotal point in history, and history has shown that boots in the streets truly can change the world. This is a once-in-a-lifetime opportunity to show world leaders that the people want serious action to address climate change, now. Marching alongside other faiths is the perfect opportunity to increase our knowledge and understanding of one another, and cross belief-barriers to fight for a common cause.” The link to the campaign can be found, here. If you are interested in attending the march with a Pagan contingent, please see their blog

pic01Pagan organizations and individuals have endorsed a campaign to urge California Governor Jerry Brown to sign California Senate Bill (SB) 1057 into law. The measure, which overwhelmingly passed in both the Assembly and the Senate, would mandate the reform of history and social science materials used in California schools. Supporters of 1057 claim it will “prevent bullying and promote a positive self-image for children” of different religions, backgrounds, and ethnicities. This will be done by requiring “an expert advisory group to create new History-Social Science Content Standards in a fair, open, and transparent manner. The advisory groups will be composed of scholars and educators, and must make a good faith effort to seek the input of representatives from diverse communities.” Pagan organizations that have signed on to this effort include the American Vinland Association/Freya’s Folk, Our Lady of the Wells Church, and The Patrick McCollum Foundation. In addition, Sabina Magliocco, author of “Witching Culture,” has signed on as a supporting academic. SB 1057 has also garnered the support of several religious minorities in California, including Hindu, Jain, and Jewish organizations.

10513320_1519749801581160_4666587913269014328_nThe new resource/website Polytheist.com will be launching this week! In an update to the forthcoming site’s Facebook page, posted last night, the official launch’s imminent arrival was heralded. Quote: “Coming this week, the official launch of Polytheist.com! Please stay tuned for this exciting set of columns, from a talented team of writers, voices, and visionaries from our Polytheist communities!” Polytheist.com, once launched, will be a “an online hub of columnists, contributors and content creators who are dedicated to many gods across many traditions.” The site is spearheaded by Anomalous Thracian (aka Theanos Thrax), who recently explained why this site is important. Quote: “For some time, many Polytheists have been seeking a place for discussing their religions, their divine relations, and their living lineages in such a way that effectively maximizes the vastness of the all-connecting technologies of the internet age to reach out to and commune with other like-minded and like-religioned groups and individuals, without inviting the targeting and resistance often experienced in spaces not dedicated to this specific aim.” Stay tuned, as we will be talking more about this project very soon. In the meantime, be sure to bookmark that link!

Margot Adler

Margot Adler

Earlier last month I reported on an initiative to raise money for a memorial bench in Central Park honoring Margot Adler, author of the landmark book “Drawing Down the Moon,” who passed away recently after a long battle with cancer. Quote: “Many of you have asked about ways to honor Margot’s memory. After discussions with a few of her closest friends, it’s been decided that collecting donations toward buying a memorial bench in her name in Central Park is the best plan. It’s something she spoke of in her final days. As you know, she lived on the edge of the park nearly her entire life and walked through it daily.” I’m happy to report that the month-long fundraiser has managed to raise over $11,000 dollars, enough to pay for the memorial bench, and to also endow a tree in the park. A large number of Pagans and Pagan organizations donated money towards this initiative, including The Sisterhood of Avalon, the Michigan Council of Covens and Solitaries, and The Witches’ Voice. This is a fitting tribute, one that will no doubt become a place of pilgrimage for all who honored her and her work.

In Other Pagan Community News: 

That’s all I have for now, have a great day!

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On August 27, a U.S. District Court Judge finalized a ruling stating that Utah’s ban on cohabitation was unconstitutional. This decision is the latest chapter in an on-going legal battle between Utah state officials and the Brown Family, stars of TLC’s reality show “Sister Wives.” 

The Brown family practices the Apostolic United Brethen faith, a type of Fundamentalist Momonism that supports plural marriage. Although polygamy was largely abandoned by the mainstream LDS Church in the 1890s, some Mormon churches have continued to allow the practice. These sects or people are typically referred to as Fundamentalist Mormons. Some are affiliated with churches and some are independents.

sister-wives-season-4Since the TLC show first aired, the Brown family has experienced a great deal of legal trouble due to their unconventional family structure. Police investigations began the day after the first show debuted in 2010.

Most states, including Utah, have laws governing aspects of marriage, sexual relations and habitation. These laws include the well-known definition of marriage as being between one man and one woman. Additionally there are limits and restrictions on cohabitation, especially when intimacy and children are involved.

In 2011, the Brown Family decided to challenge Utah’s family laws. Utah Code Title 76, Chapter 7, Section 101 states:

Bigamy: (1) A person is guilty of bigamy when, knowing he has a husband or wife or knowing the other person has a husband or wife, the person purports to marry another person or cohabits with another person. (2) Bigamy is a felony of the third degree. (3) It shall be a defense to bigamy that the accused reasonably believed he and the other person were legally eligible to remarry.

After several years in the courts, Brown vs. Buhman landed in the U.S. District Court of Utah before Judge Clark Waddoups. In December 2013, Judge Waddoups ruled that the state’s ban on cohabitation was unconstitutional. He said:

IT IS HEREBY ORDERED, ADJUDGED, AND DECREED that Utah Code Ann. § 76-7-101 (2013) is facially unconstitutional in that the phrase “or cohabits with another person” is a violation of the Free Exercise Clause of the First Amendment to the United States Constitution and is without a rational basis under the Due Process Clause of the Fourteenth Amendment; to preserve the integrity of the Statute, as enacted by the Utah State Legislature, the Court hereby severs the phrase “or cohabits with another person” from Utah Code § 76-7-101(1)

The ruling wasn’t finalized until this past Wednesday when Judge Waddoup added that, in the early investigations, county officials had violated the family’s first amendment rights. As a result the Judge has ordered the state to pay all attorney’s fees and other associated legal costs incurred by the family. In a blog post, the Brown family attorney, Jonathan Turley, wrote:

This [last] count sought to establish that state officials, and particularly Mr. Buhman, acted to deny protected constitutional rights ranging from free speech to free exercise to equal protection….[Judge Waddoup's] decision in this case required a singular act of courage and principle as the first court to strike down the criminalization of polygamy. In doing so, Judge Waddoups reaffirmed the independence of our courts and stood against open prejudice and hostility toward plural families.

While some reports say that Utah has officially legalized polygamy, it actually has not. The December ruling only removed the ban on cohabitation. Bigamy, or more one legal marriage, is still prohibited by Utah code 76-7-101. In his ruling, Judge Waddoup made that distinction very clear.

Regardless, the court’s decision is still considered historic. After Wed, only three states now criminalize cohabitation of any kind. These states include: Michigan, Mississippi, Virginia and Florida. In addition, the final portion of the court’s decision affirms the constitutional right of plural families to exist guided by their own religious principles.

In recent years, there has been an increase in attention and support for non-conventional family structures. This is partly due to the marriage equality movement as well as shows like “Sister Wives.” In an essay published in 2010, Morning Glory Zell predicted, “This whole polyamorous lifestyle is the avante-garde of the 21st century. Expanded families will become a pattern with wider acceptance as the monogamous nuclear family system breaks apart under the impact of serial divorces.”

Rev. Allyson  [Courtesy of White Winds]

Rev. Allyson [Courtesy of White Winds.com]

Rev. Allyson is a Wiccan Priestess and interfaith minister who also practices polyamory. She says, “I see the ruling as good, because it reinforces that which goes on between consenting adults behind closed doors is really no one’s business.” If a spiritual community or faith practice embraces polyamory or polygamy and there are no legal restrictions on cohabitation, than a plural marriage can be recognized spiritually without fear of legal ramifications.

There is a secondary social benefit to Utah’s ruling. As Rev. Allyson points out, “[The decision] also opens up the door to more women who are in abusive poly relationships, allowing them to come forward without the concern that they will end up in jail themselves.”

Michelle Mueller

Michelle Mueller

Michelle Mueller, a doctoral student at the Graduate Theological Union who is studying polygamy and polyamory, agrees. She says:

The decriminalization of polygamy also helps women who may be in abusive relationships. Women who are consensually polygamous but in an abusive relationship are unlikely to report abuse to police because they would risk prosecution as polygamists. Basically, the de-criminalizing of consensual polygamy between adults enables law enforcement to tend to actual problems like violence.

The removal of the cohabitation laws and the court’s ruling in favor of the Brown family’s religious rights are two small showings of legal support for non-nuclear families who live peacefully according their own private, religious principles. While plural families within Fundamental Mormonism might look or act different from those within a Pagan context, the secular laws create the same barriers and reinforce the same cultural stigmas in all cases. Therefore the Utah ruling helps everyone regardless of religious affiliation.

Rev. Allyson says, “All that said, as a minister, as a pagan, and as a polyamorous person, I feel that the world is slowly become more accepting. I don’t know that we’ll ever get to a place where poly marriage is acceptable, and I’m not overly concerned about it. What I’m most interested in seeing is acceptance of whatever intentional families people create.”

On Thursday, Utah Governor Gary Herbert told local press that he personally believes plural families are “not good policy or practice.” However, he added that the courts ruled as such because cohabitation laws are unenforceable. He advises anyone who dislikes the judge’s decision to make use of the democratic system and try to change it. To date, the Utah Attorney General has not announced whether he will appeal the case. 

[Correction: The original article stated that there are 3 states that still ban cohabitation: Michigan, Missouri and Florida. This list should have read: Michigan, Mississippi and Florida. Further research also reveals that Virginia belongs on this list.The state's officials are currently discussing removing the ban.]

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#nakedcoffee

Cara Schulz —  August 30, 2014 — 21 Comments

If you’ve ever attended a Pagan festival, you’re familiar with post-festival letdown. You spent a weekend, or a week, at fest being fully yourself; living your ethics with every breath; being emotionally open to others; meeting amazing people who now feel like family to you; relearning to love your body and embracing your unique beauty. You feel glorious and strong and loved.

And then you go home, away from all those people you’ve grown so close to in such a short time, where you cover up your religion and you cover up your skin, to a greater or lesser degree. Insecurities creep in. The world is a bit grayer while you feel blue. You know festival has to end, but you wonder how to keep the positive feelings and lessons and people of festival all year round. Just a slice of it.

Melanie

Melanie

Enter #NakedCoffee. It’s exactly how it sounds. People rolling out of bed and drinking coffee while buck naked and posting a photo of it on Facebook to continue remembering how beautiful you are; to stay emotionally open; and to stay connected.

#NakedCoffee was born at Pagan Spirit Gathering. Melanie Moore and a group of friends met each morning to do makeup and chat over coffee. Since it was a particularly rainy, muddy PSG, they gave up on clothes and just hung out naked.

naked coffee original groupAnd then PSG ended. “The sister hood was so strong,” says Melanie Moore. “When I got home I missed it so much I wept.” So she posted a picture on fb of herself drinking coffee, naked. They reciprocated. “We started doing it more and more, even teasing each other with our cool mugs.”

Tasha Rose didn’t attend PSG, but she had already been taking her morning coffee in the nude, at festivals and at home, for a while. Then she noticed Melanie’s photo and she posted one, too. “It felt like a nice way to connect with dear ones who I don’t see often. I post the pics online for no real reason other than vanity, maybe a little bit of the feeling that we are all in the room together naked and drinking coffee.”

It’s mostly women joining in #NakedCoffee. Their ages vary. They pose Individually and in groups; no makeup; hair messy. Some gaze confidently into the camera lens. Others display exuberant joy. In groups, they stand close, touching, completely comfortable. These are women who own themselves and own their power. They’ve found a way to bring the positive, body image culture of Pagan festivals back home.

Kristin, Judy, Alana

Kristin, Judy, Alana

“It wasn’t a spiritual thing in that it had a religious meaning, but it did have a certain ‘baring of the soul ‘ quality to it,” says Tracie Sage Wood. She says it is very empowering, “This is me. Take me or leave me, I don’t care, but here I am.”

naked coffee tracie

Tracie

For Tasha it has become a necessary part of her spiritual practice. For her, it’s a conscious effort, not mindless routine. “Yesterday was really a rough start. I woke up and had a headache and felt terrible about the load of things I had to do. I yelled at my kids, it was bad.”  Then she realized that she hadn’t done the two things that she usually does first thing every morning – make an offering and drink coffee in the nude. “I made offering and my coffee and the day was better from there,” said Tasha. Her husband now joins her for #NakedCoffee on Saturdays and they’ve posted the photos to prove it.

Posting the photos on social media seems integral to #NakedCoffee. It’s a way for them to connect with one another and to combat the toxic messages that mainstream culture bombards us with every day. “Body image is huge. How we see ourselves. How others see us,” says Tracie. She enjoys posting the photos and seeing others do the same, “It was very freeing. And when I see others I think how carefree and beautiful they look.”

naked coffee tasha and travis

Travis and Tasha

Tasha is taking #NakedCoffee on social media to the next level. She’ll be joining friends for naked coffee on a live webcam on a Google+ Hangout. They’ve been waiting for one of their group to get her webcam set up.

Since #NakedCoffee first appeared on my FB feed, I’ve been watching it spread. First to other Pagan and now to non-Pagans. There’s a big difference in the photos between Pagans and non-Pagans. In non-Pagan photos, there is not as much playfulness, more staging, and more focus on genitals.

Will this continue to spread? Will it help Pagans sustain the positive body image festival culture? And is this something the mainstream can learn from us?

“This was originally about sisterhood,” says Melanie. She notes how powerful and needed sister time is. When asked if she’s hopeful that others feel empowered by doing something like #NakedCoffee she said,”If that’s what folks take from this, that’s awesome! Love your naked body! It’s amazing.”

naked coffee mugs

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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

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