This editorial was originally slated to be published two weeks ago, on the last day of our fund drive and a few days after Jason announced his retirement. However, life happened. As a result, we had to move with the news and not with our own agenda. I consider this a “take two” or perhaps even a “take three.” I have lost count. So before time escapes anymore and the world is lost beneath a flurry of silver solstice cheer, I now squeeze this article into the rotation. Please sit back and relax as I welcome you to join us as The Wild Hunt begins its new journey…

I remember as a child standing in the expansive LAX airport, tears rolling down my face, as we readied to board a jumbo jet and to wave goodbye to my grandparents. The pain of leaving was always oppressive. The bonds, which had been forged over a week’s vacation in sunny California, were now stretching, buckling and tearing under the weight of those goodbyes. Before stepping out into the jetway, my grandmother would always kneel down and hug me one last time. I would muddle out a little “goodbye” between sobs and, she would always say back, “This is not goodbye, Heather. This is just a ‘see you later.'”

[Photo Credit: Andress Kools, Flickr]

[Photo Credit: Andress Kools, Flickr]

Of course, the time eventually came when the ‘see you later’ didn’t happen. My grandmother died around Samhain 1999 before I could have one last hug. As painful as that was, the spirit of her yearly wisdom remained with me. Even before she died, I began to better understand the power in those words. When I embraced Paganism, their meaning deepened and eventually evolved into a profound truth. There is never truly a “goodbye.” There is always a ‘see you later.’

This concept is particular powerful at this time of year, as the veil thins and we honor our dead. As one road ends, another is always waiting. The memories and imprints of past journeys, good or bad, remain with us as we embark on new roads. The past becomes the archives of our lives – ready to guide, ready to remind, ready to influence. Although it may be hard to let go and frightening to continue, the journey does continue.

After landing back in New York City and returning to my daily routine, I carried with me the memories of our California vacation. I remember picking lemons off the tree while listening to my grandparents’ tales of working in Hollywood during its golden era. I remember my grandfather’s woodshed and my grandmother’s bright pink lipstick. Memories of those summer days made my childhood richer and stronger. They undeniably shaped my future. Furthermore, the bonds between us never broke no matter how far we traveled; even beyond the veil.

So here I am, at Samhain, facing another transition. The Wild Hunt has said goodbye to its founder and turned its attention to a new era. For me, this change is quite profound. Samhain not only marks my transition to full-time editor but also my start as a weekly Wild Hunt writer. My first article, an interview with actor Mark Ryan, was posted Oct.27 2012. Now, almost exactly two years later, I find myself taking on the role of steering this crazy ship or, better yet, leading this proverbial “wild hunt.” As it has always been for me, Samhain brings ends and beginnings.

When I started writing for The Wild Hunt, Jason said, “Write a post introducing yourself.” I never did. So I suppose this will serve partly as my introduction. Who will be managing The Wild Hunt going forward? Being a Gemini that is an extremely complicated question. What day is it?

Perhaps you would prefer to know what led me to Paganism? Last year, I was asked to write that story as a guest blog post and can still be read online. It has something to do with Joseph Conrad’s The Heart of Darkness, high school angst, social anarchy and Manhattan.

What I can say now, in clarity, is that it all started with that book – The Heart of Darkness. There in that place, where all the social constructs are gone, there is nothing but raw, unbridled, animalistic humanity – body and blood, love and lust, hate and rapture, and spirit. It is the elemental point of beginnings. It is only from that point that we can see the world for what it is – a stack of cards. It is only from that point we can see ourselves, explore our past and find our motivation. It is honesty at a critical level. Deep within the Heart of Darkness, we are pure. Coming out from that space is the journey of a lifetime – and it just may blow your mind.

But that saga has already been written.

So let me begin at Samhain 2012. When Jason first asked me to contribute, I was very surprised. “Who Me? Why? Are you certain that you dialed the correct phone number?”

[Photo Credit: Roger Smith, Flickr]

Deer in Headlights [Photo Credit: Roger Smith, Flickr]

I had just ended a freelance job writing for an L.A. public relations firm. Sculpting articles for the wireless technology industry had become less than inspiring. I desperately wanted to produce something meaningful; something with more substance than could ever be extracted from stories on “converting old routers to access points” or “the right settings for optimal wireless streaming.”

Do I really need to elaborate on how Jason’s invitation presented a very welcome change?

Now exactly two years have passed and the best part of the entire experience has been in the learning. Before writing for The Wild Hunt, I was only moderately aware of the myriad colors, details and diversity present within the collective communities for whom we write. I did not personally know anyone practicing Asatru, or a Polytheism or Hellenic Reconstructionalism. Now I work with one of each. You can’t get that writing publicity materials for wireless corporations – at least not yet.

Last spring, when Jason asked me to take over as editor, I was equally surprised – honored but surprised. Stepping into the editor’s role brings with it new obstacles that will, no doubt, be difficult and, at times, grueling. However I’m willing to stand in that space and take up the reins, because I know that the work will ultimately be rewarding for me personally, for our writers and for our readers.

While the entire staff was sad to see Jason leave, we recognize and embrace the need for change – both his and ours. We are collectively thankful to him for providing us with the opportunity to be a part of this wild journey.

On Samhain, we finally closed that door and, in doing so, I was reminded of my grandmother’s words: “See you later.” Although one era is over, the cycle of influence never ends. Jason has left an enduring legacy and a strong foundation here. That influence remains no matter where he travels next or where we go. In that way, our “goodbye” is only a ‘see you later.’

This year’s fall funding drive was a huge success. With your generosity and help, we reached our goal in just two weeks and, then, far exceeded it. Thank you. All of those donations and words of support have empowered us to maintain and hopefully expand our work. Our columnists will be returning at their regular times to explore and discuss the issues of the day. Our two weekly staff writers will be covering the news as it happens. Next month, we will be welcoming our eighth and final weekend columnist, who will be focusing on the issues and subjects important to the youngest members of our communities – the college and high school students.

As editor, I will strive to uphold the ethical standards, sensitivity and substance, which has been the hallmark of The Wild Hunt. Our mission will not change. We will aim to provide a broad spectrum of news and poignant commentary as we have always done since The Wild Hunt‘s inception as one man’s blog and through its evolution into a respected independent news organization.

[Public Domain Photo]

[Public Domain Photo]

As we usher in this new era, I welcome everyone to join us on the journey. Every day as we publish, we will be leaving new footprints along the path.Those marks will eventually become the memories of tomorrow – ones that will linger in a liminal presence waiting to inform, remind and advise our future writers and editors. And, as such, the cycle will continue on.

Thank you for reading. Thank you for supporting us. And most importantly…see you later.

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CHICAGO, ILLINOIS — In a move that has raised eyebrows — and some ire — in the online Catholic community, Loyola University of Chicago recognized a student group that promotes Paganism. The club was approved by the university’s student government, a step which is necessary in many colleges to become eligible for funding and for the use of school buildings, not the school’s administration. When the administration became aware of its existence, the club was told to remove “Pagan” from its name. Administrators were apparently unaware of the new club until the story was picked up by the national news site The College Fix.

loyolaThat’s the story as told by club founder and president Jill Kreider:

I started the club in the hopes of letting people know that there are Pagan students on campus. My friend and VP is a Celtic pagan and he and I both wanted this club to at least acknowledge our existence, even if we didn’t make it past the initial interview stage.The upper administration had little to do with the original process and only came into the picture after the [College] Fix article alerted them of our existence.

Kreider, who also serves as an interfaith advocate on campus, didn’t share much with The Wild Hunt, citing a desire to “tread lightly” and a heavy school workload. In an email to The College Fix about the club, she shared some of her vision:

Loyola’s mission states that, ‘seeking God in all things’ is one of the main [tenets] of the university. While the mission primarily focuses on the Abrahamic God, there is no reason a Pagan student (or a Hindu, Baha’i or Sikh student) cannot seek using his or her own faith, regardless of which god they are doing it for.

Loyola University Chicago is one of 175 run by the Society of Jesus, or Jesuits, of which Pope Francis is a member. The school is named for the Jesuits’ founder, Ignatius Loyola. Kreider’s remarks resulted in a firestorm of comments, articles and posts online, especially attached to that original story.

While some equated Pagan religions to Satanism or defended those faiths, a larger number of the posts speak to the internal conflicts within Christianity itself. Based on the comment threads, Roman Catholicism is deemed suspect by many other Christians, in part because of the veneration of saints and the Virgin Mary, which critics equate with Pagan idolatry. Defenders of Paganism, using well-worn arguments about the Pagan symbolism underlying many Christian festivals, have been met with agreement from those who wish to denounce Catholicism as a tool of the Devil. Here’s a typical anti-Catholic diatribe from another Christian in the thread:

The Catholic cult is the largest organization of homosexuals, pedophiles and anti-christs on this earth. Their doctrine is pagan and the Word of God identifies them with over 20 points of identification that THEY ARE INDEED THE BEAST OF REVELATION AND DANIEL. –Jennifer Chronister

University officials appear to be treading lightly themselves in this case. In response to inquiries by The Wild Hunt, spokesperson Steven Christensen provided the same statement given to The College Fix. Here is that response in its entirety:

I can confirm that the Pagan Student Alliance was granted recognition by the Department of Student Activities and Greek Affairs (SAGA), which is a unit within the Division of Student Development, on October 9, 2014. Requests to form new student organizations are accepted at the beginning of each semester, and a number of factors are considered before recognition is granted to an organization. Those factors do not require a potential organization to identify with the religious views of the University.

Following the SAGA approval, other leaders within Student Development expressed concerns related to the organization’s name, and the breadth and lack of definition of its constitution. During the week of October 13, the president and vice president of the Pagan Student Alliance met with Student Development leadership regarding these concerns and the group agreed to modify the name of the organization to the Indigenous Faith Traditions Alliance. As with all student organizations, a clear sense of purpose is required, and the group has been asked to further define their purpose on campus. The group has agreed to this request.

Related to this, and all student groups, at Loyola we welcome and foster an open exchange of ideas and encourage debate and sharing differing views and opinions to advance education. We believe that discussion around complex topics results in deeper critical thinking skills and well-rounded citizens.

According to the university website, “The search for truth is carried out in an atmosphere of Academic Freedom and open inquiry based on two fundamental assumptions of the Catholic faith. First, that the truth will set us free. Second, that faith and reason ultimately bear harmonious witness to the unity of all truth.”  Welcoming a Pagan, or rather an “Indigenous Faith Traditions,” club appears consistent for a university that already has Muslim and Hindu clubs on campus.

In editorial on Christian blog site Aleteia.org, Susan E. Wills prodded at the new name of the club, saying, “. . . one can’t help but picture a group meeting of Buddhists, Taoists, Santeras . . . Wiccans, and pagans all arguing over whether Wiccans should even be allowed in the club. It is not an ‘indigenous’ religion at all. It was basically created in the 1950s by the self-proclaimed Druid Gerald Gardner, an Englishman.” Wills goes on to question how Wiccan theology fits into a Catholic worldview, saying:

“Wicca is a religion only in the loosest sense of the word, having been cobbled together from various sources in the 1950s, having no defined doctrine (as each practitioner is free to believe what he or she wants) and largely practiced alone … While individual Wiccans may be ‘good people’ and ‘good citizens’, it is difficult to see any nuggets of truth or goodness in Wicca itself.”

While the original College Fix article points out that Wicca is one of the better-known Pagan religions, it’s the only reference to the Wiccan faith in connection with the club. It’s not clear why Wills chose to fixate on Wicca in her remarks. Kreider identifies herself as Hellenistic Pagan and her vice-president as a Celtic Pagan. The group’s original mission as posted on Facebook was, “to unify Pagans, the spiritual but not religious, those seeking faith or religion, minority faith students (including but not limited to: Buddhists, Taoists, Shinto practitioners, Santeras, etc…) pluralists and those students interested in New Age religions on Loyola’s campus. If you don’t have a faith group on campus, we’re here to fill that gap!”

In an article published in the Oct. 17 issue of The Chronicle of Higher Education, Beth McMurtrie discusses the new problems facing Catholic colleges today as the religious climate of the United States changes. According to the article, in 1973 82% of full-time freshmen at Catholic colleges identified as Catholic. In 2013, that number was only 50%. Loyola’s acceptance of the new Pagan club appears to be one example of a Jesuit university being forced to wrestle with its own identity in modern society and, as such, making an effort to adjust to an evolving student population.

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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. Our 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!

Blake Kirk

Blake Kirk

On Thursday Nov 6, Wiccan Priest Blake Kirk returned to the Huntsville Alabama City Council chambers to deliver the pre-meeting invocation. As we reported last June, Kirk had been removed from the schedule due to complaints by various citizens. After that news was made public, the Huntsville city council opted to continue opening meetings with invocations that reflect the city’s religious diversity.

Kirk was placed back on the schedule and, last week, delivered the prayer before the council meeting. He opened with, “Let us pray. O gentle Goddess and loving God, we thank You for the beauties and the wonders of the day that You have given to us, and for the opportunity we have this evening to assemble here and work together to make Huntsville a better city for all of its residents. We ask that You grant to the councilors and other officials present here tonight the wisdom they will need to make the best decisions that they may for the governance of our city.” 

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tumblr_inline_nesrz38fU31rvkvdhFrom Nov. 12 to Nov. 20, a “group of radical trans activists and spirit workers” will be holding a nine-day ritual to honor beloved transgender dead. Others are welcome to participate. Organizers say “Our dead deserve to be remembered and elevated, and we are humbled by and grateful for the encouragement we have received so far.” They have set up a tumbr blog with specifics and suggestions for participation. They also welcome questions and submissions of photos and prayers.

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Pantheon FoundationThe Pantheon Foundation has made two new announcements regarding its upcoming online activist Conference, PACO. The weekend event now “includes an Earth Activism panel, to be held on Friday, Nov. 21.” This bonus panel will include Celia Alario, Andy Conn, Laurie Lovekraft and Starhawk.

Organizers have also decided to cut the conference ticket price. In a statement, they said, “We’ve had a few sensitive queries about the ticket cost of PACO … A few folks have let us know that this cost is just too far outside the means of an activist’s budget for their comfort … We have decided to cut the ticket cost for this event dramatically, to allow more people to attend. Starting today, tickets for the entire event will be $40 instead of $100, with individual panel tickets being $10 instead of $20.” PACO 2014 will be held the weekend of Nov 21-23, completely online. More detail on the new panel and the ticket price change can be found on Pantheon’s website

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operation circle care

Tomorrow is Veterans Day in the U.S. and Circle Sanctuary has launched its annual Operation Circle Care program. In a recent release, the Circle organizers state, “For the eighth year in a row Circle Sanctuary will be sending Yuletide gift packages, including pentacles, CDs, crystals, copies of CIRCLE Magazine and other items, as spiritual support to Wiccan, Heathen, Druidic, and other Pagans on active duty in the US Military who are stationed overseas and on deployment.

They are currently calling for donations of both funds and items to support the yearly Yuletide care packages. However, a more urgent need is the contact details for Pagans serving overseas or on deployment. To ensure a Yuletide delivery, organizers have asked that this information be sent by Nov. 29. Further details and instructions are listed on the OCC website. 

In Other News:

That is all for now.  Have a nice day.

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Nestled in the foothills of the Blue Ridge Mountains of Georgia, there is small town called Dahlonega. This quaint southern town is home to wineries, apple orchards, antique shops and picturesque views. It is also home to a small college called the University of North Georgia (UNG), which is made up of both a traditional university and one of only six prestigious senior military colleges in the entire U.S.

Downtown Dahlonega [Photo Credit: Gwringle, CC lic. via Wikimedia]

Downtown Dahlonega [Photo Credit: Gwringle, CC lic. via Wikimedia]

Demographically speaking, the college is quite typical for the Dahlonega area. According to City-Data.com, the town is 89 percent Christian. The dominant religious practices are Southern Baptist, United Methodist and Old Missionary Baptists.This is echoed in the makeup of the student body as shown by the represented faith groups on campus. Of the 9 religion-based clubs, all are Christian except for the Interfaith Alliance. Additionally, there is a Secular Student Alliance or Skeptics Society.

As such, UNG is not a place that one might readily expect to find a Pagan or Heathen student. However, not only are they there, but they just earned official status as a formal university club.

The story begins in the fall of 2013 when a Heathen soldier, who is enrolled in the cadet program, applied for admission to the Corps Cadet Chaplaincy training program. At first the program administrators ignored his application. Then he applied again in the spring of 2014 and was informed that, in order to be accepted, he had to be Christian.

This allegedly was not an isolated case. According to multiple reports, other non-Christian cadets have been rejected in the past. While these other cases could not be confirmed, the accusations are plausible considering the program website. The Corps Cadet Chaplaincy advertises itself by opening with a biblical passage and, in secondary document, quotes a cadet chaplain saying, “Keeping the Lord’s purpose as our goal that should be our purpose our drive.”

UNG senior Trevor Graham, a civilian psychology major and Hellenic Reconstructionalist, heard the Heathen cadet’s story in August 2014 after meeting him for the first time. In an interview with The Wild Hunt, Graham said that he was not at all surprised. However, he was surprised to find another Pagan or Heathen on the UNG campus.

Graham, better known on campus as the kilt-guy, spent three years not having any Pagan community. Over this past summer, he decided that it was time to look for like-minds. So when school started back, he placed a letter in the campus non-denominational meditation center. Inside this former evangelical church, students can engaged in contemplative, quiet thought and peaceful correspondence. Graham’s letter, which invited other Pagans to contact him, sat with other correspondance on a desk within the space.

Trevor Graham, UNG Student, co-founder of the Old Faith Community [Courtesy Photo]

Trevor Graham, UNG Student, co-founder of the Old Faith Community [Courtesy Photo]

At the very same time, the cadet had been posting fliers around school with a similar intent. Frustrated by what had happened to him, he made up his mind that it was time to try organizing. Unfortunately, he declined an interview due to complications with his position and pending deployment. However, he did say,”I can’t change anything for myself [being a senior] but maybe I can make this better for the next students and cadets that come in behind me.”

Within hours of Graham placing his letter in the meditation center, the cadet answered the call and the two met. Graham said, “It felt amazing to have somebody to talk to.He may not do what I do but it’s somebody.” Shortly after, the two launched an advertising campaign to build a Pagan club and establish a community. Graham took the lead and began chalking the sidewalks and posting flyers.

Within a week, they had a response. By mid-October, the group had grown to 16 students. It was, and still is, comprised an eclectic mix of Wiccans, Hellenic Reconstructionalists, Asatruar, Naturalist Pagans, Polytheists and others. Graham said that their goal is simply to build a comfortable and welcoming place for any student that practices any of these alternative religions.

As one might expect, the newly formed club experienced some backlash from the conservative religious community. Fliers were removed and chalked signs were washed away. Around Halloween, the group placed a cauldron with candy and a harvest blessing message inside the university meditation room. Within 24 hours, the candy was completely removed and, in its place, were Christian pamphlets that read “Atone for your sins.” Despite all of that, Graham did add that he has yet to experience any real personal backlash or threats.

Although the new Pagan group was formed by mid-October, it was not an official university club. They could only meet off-campus or discreetly on campus. However its goal was ultimately to earn university recognition. Both the Interfaith Alliance and Secular Student Association reached out to offer guidance to the fledgling Pagan organization.

During the final weeks of October, the group prepared paperwork on its structure, constitution and mission. Due to club diversity, it was renamed The Old Faith Community of UNG. Then, with the support of faculty member Dr. Michael Bodri, Graham presented its application to UNG administrators on Oct 31. Several days later, the Old Faith Community was awarded its official student club status. The UNG Pagans, as they are still known, have become both the first Pagan group on campus and only the second official non-Christian religous club.

UNG Campus [Photo Credit: Hermione1980, CC lic. via Wikimedia]

UNG Campus [Photo Credit: Hermione1980, CC lic. via Wikimedia]

But the story doesn’t quite end there. While the group was preparing its application, Graham decided to reach out to the Corps Cadet Chaplaincy program. He asked the administrators if they would consider accepting a student from the fledgling Pagan club. To his surprised, the Chaplaincy agreed and the aforementioned Heathen cadet was finally accepted into the program. He was able to walk into his first training meeting openly without compromising his own Asatru beliefs.

Why did the chaplaincy administrators change their minds only six months after rejecting the Heathen candidate?

During this period of time, UNG came under fire from the Military Religious Freedom Foundation (MRFF), an advocacy group that seeks to “ensure that members of the United States Armed Forces receive the constitutional guarantee of religious freedom.” According to UNG school newspaper, The Vanguard, the Secular Student Alliance invited MRFF’s Mikey Wienstein to speak at the school. On Aug. 18, he addressed a large crowd about the problems with school-sanctioned prayer at Corps Cadet events, saying:

We were asked to come here …We want to express in no uncertain terms that we do have a constitution. This is our founding document of this country. In this country, unlike North Korea or Saudi Arabia, we do separate church and state. It does not mean you cannot have your religious faith.

On Oct. 1, the MRFF sent a letter to UNG after learning that the state school had allowed a Christian prayer during a mandatory Corps Cadet 9/11 memorial program. The letter’s intent was to “to make the University aware of its’ “illegal actions.” As an aside, MRFF also did note that the college was only allowing “Baptists into the chaplaincy program.” On Oct. 29, MRFF announced “plans to take litigious measures against the university.”

logo_interior800x600In response, school President Bonita Jacobs stated:

There is no substance for a complaint against the University. MRFF has provided the University with supplemental information regarding their concerns, and the University is examining those claims.

Jacobs also stressed that administrators respect MRFF’s opinion, saying that “the university should not endorse religion” but that ” it is equally important that we strike a balance that also protects the constitutional right of genuinely student-initiated speech afforded by the Free Speech clause of the First Amendment.”

While Graham and the other members of the Old Faith Community had absolutely no involvement, or even knowledge, of the mounting tensions with MRFF, it is not insignificant that these two situations happened simultaneously. It may very well be that the attention brought to UNG by MRFF helped facilitate the acceptance of the UNG Pagan club. It may have also spurred the Chaplains into finally accepting a non-Christian cadet.

Regardless of that influence, the work done by the UNG Pagans cannot be attributed simply to opportunism or luck. The club’s beginnings, including the dream behind it, began long before MRFF ever came to campus. When we asked Graham what he might tell other students facing a similar environment, he said, “You are not alone. We are all a community.” He specifically wants that message to be heard by any other UNG Pagans or Heathens that have yet to find the Old Faith Community.

As for the cadet who was unable to be interviewed, we asked if he would be willing to, at the very least, offer a few words of wisdom to other Pagan or Heathen cadets or civilian students who may feel alone. He said this: “If there is no local community, be the local community. If you aren’t going to do it, who is.”

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In 2005, Richard Louv introduced an emerging theory that many of our modern children’s ills – obesity, depression, behavioral problems – are caused by their lack of interaction with nature. In his book Last Child in the Woods: Saving our Children from Nature Deficit Disorder, he brought together research and information from several sources to support the idea that reconnecting with nature was the antidote for many of these struggles.

His work was inspirational and influential in several ways including the founding of the Children and Nature Network, an organization with a vision of creating a world “where every child can play, learn and grow in nature.” This is a stark contrast to the reports of children who spend endless hours inside watching television and playing video games.

Increasing numbers of people, either out of support for the environment, concerns over rising food costs, or the desire to feed their families higher quality foods, are creating urban and suburban gardens and (re)learning how to preserve food, brew beer, make cheese, and raise chickens. Other people, including many who have been inspired by Louv’s work, are doing so for the healing that nature provides. Still others turn to nature in their search for deity and a meaningful spiritual connection to the Earth that we share.

In Cliff Seruntine’s most recent book, Seasons of the Sacred Earth, he argues that in “this artificially rational, industrial era … it is important that folks remember the truth of a deeper reality.” Seasons of the Sacred Earth is a collection of thoughts, stories, and magical experiences that take the reader from the Louisiana bayou to the Alaskan wilderness and, finally, to his family’s Novia Scotia homestead. Seruntine’s storytelling and vivid imagery make the magic of forests, raging storms and even a struggling vegetable garden come alive.

9780738735535Raised in Louisiana, Seruntine recounts the many childhood hours spent in a “vast, rambling, lazy realm of forests and farms,” losing all sense of time on river banks while deepening friendships on forest floors and becoming mesmerized by the natural magic surrounding him. After leaving this magical environment for college and career, he and his wife moved to Alaska where he learned the ethical hunting of caribou, the way to fish for salmom, and the process for harvesting wild mushrooms.

When his chosen career path as a psychotherapist took a toll on his spirit, he and his family moved to Nova Scotia and began setting up a homestead called Twa Corbies Hollow (“Two Raven’s Hollow). There he “found again the truth [he] knew as a child—the natural world is enchanted, powerful, healing, and ultimately vital to our wellbeing.”

Arranged by months, Seruntine’s book takes us through the Wheel of the Year and highlights the lessons that his family has learned by living close and in rhythm with the Earth. The most important lesson, it seems, is to “live in harmony with life’s weave and Nature keeps you.”

Seasons of the Sacred Earth is rich with stories and ideas that many practitioners of earth-centric religions will appreciate. He does not include spells, scripted meditations, or devotional prayers; nor does he include any history and interpretations of various deities across culture and faith traditions. Seruntine set out not to write a homesteading how-to book, but rather to offer a book about this “knowing,” about finding our spiritual journey in Nature rather than in books. He recalls,

… the more I studied the various paths, the more I realized their essential foundation in Nature was slipping from the experience of modern folk. Most modern witches I had met had never picked a wild herb in the woods. Followers of Norse lore were more concerned with casting runes than wandering the wild mountains in search of wisdom, as their god Odhinn had done. The British druids, who come from a path firmly rooted in the green world, had become an almost entirely urbanized and academic lot. I recall a discussion I once read on an online druid mailing list. A new person asked what he should study to become a contemporary druid. Every person on the network referred him to enormous reading lists on Celtic history and culture. Not one thought to advise him to immerse himself in the green world for a spell. How very odd for a path that is considered a Nature religion to entirely neglect the essential need of Nature.

In many popular seasonally-based, Pagan books and you will find crafts, spells, and meditations for each sabot or rite of passage. The writings often seek to inform us of the harvest of Samhain, the bitter cold and promise of Imbolc, the explosion of life at Beltane, and the hard work and toil of Lughnasadh. Seruntine’s stories take us beyond the meditations and workings that many of us perform in our climate-controlled temples with store-bought bread and wine, which are often followed by a feast of food shipped in from all over the globe.

Through his stories, Seruntine offers the reader the experience of enormous hauls of ripe sweet fruit from Grandfather Apple, blinding blizzards, stir-crazy humans and animals, balefires with friends, home-brewed cider, frighteningly violent electrical storms, and a soggy-turned-wildly-abundant vegetable garden. Along the way, Seruntine weaves in conversations and experiences shared with his daughters on magic and spirit folk, communication with other species, and sightings of the barn bruanighe and the Green Man.

Ban Falls, Novia Scotia [Photo Credit: M. Seely, CC lic. via Wikimedia]

Ban Falls, Novia Scotia [Photo Credit: M. Seely, CC lic. via Wikimedia]

Between the talks of magic are seemingly practical, mundane discussions of archery, soil improvement, and goat milking, through which he brings validity to his belief that “[m]agic comes in many ways, and there is enchantment in so many things. All you have to do is really open your eyes. It’s everywhere.” The few family recipes that he does share, such as making cider, cheese, and cough syrup, feel like spiritual processes full of tradition and the wealth of the seasons.

He acknowledges that it may be difficult for many people to leave the comforts (and discomforts) of the cities and suburbs in order to set up a self-reliant homestead like Twa Corbies. He writes:

You don’t have to launch off deep into the wilds as we have done, but you do have to go out your door. The trees and grass, the animals and brooks and sea, and earth and sky have much to teach any who look at them. There is magic and wonder beyond your door, and it is happy to enrich you if you walk its way.

As it is for many Pagans, Seruntine’s relationship with deity and with nature is highly personal. This book is an intimate peak into his own experiences and interpretations. There are times when he has profound epiphanies that will easily stir excitement, despair, and understanding. There are also moments that, in his wanderings through the forest and farm, his explanations are so particular to his observations and experiences that readers may find it challenging to follow his logic. But logic is often not the stuff of enlightenment. Seruntine’s overall message is that, if we take care of the land and its spirit folk, they will take care of us in return. There is wisdom is in the dirt, in the trees, in the animals and in the Great Cycle.

The development of deep spiritual relationships with the land is not a new idea. It was over 150 years ago that Henry David Thoreau built himself a tiny house by Walden pond as an experiment, the experience leading to him famously writing, “I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived.” His explorations became an inspiration to many who value and advocate for the environment. Seruntine, like Richard Louv, is newer contributor to a continued movement toward a simple life embracing nature for both health, balance and spiritual connectivity.

Seasons of the Sacred Earth is available through book retailers in paperback and electronic formats. Seruntine’s ongoing musings and activities can also be found on Facebook and on his blog.

 

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Column: Mise en scène

Eric O. Scott —  November 7, 2014 — 3 Comments
Deryk and Carrie Alldrit, the founders of the coven that would eventually become my coven.

Deryk and Carrie Alldrit, the founders of the coven that would eventually become my coven – my great grandparents, in a sense.

It begins with a woman holding a candle. She is walking around the room, a guide for the priestess, who is casting the circle for Samhain. But don’t look at the priestess just yet; hear her, yes, hear the words that begin every circle in our tradition, but watch the woman with the candle. The first bit of magick walks with her – for she is not only a woman with a candle, but an Evening Star, a psychopomp, the leader on a path down into the underworld. In the double-sight of ritual, she is both physical and mythical, both our friend and an unfamiliar star. Long before we make an open invocation to a god or a spirit, the magick has already begun.

A few months ago, I had a discussion about one of my essays with my doctoral committee chair. In the essay, I talked briefly about writing rituals – the choices we make in what to include, what to leave out, and what to invent anew. My advisor was surprised and delighted by this passage, because she had never heard of such a thing: the idea of writing a ritual struck her as a novel concept. She had never thought that a religious practice could also be a creative act.

I’ve thought a lot about that conversation, because it had never struck me that religion could be anything else. Ritual writing has always been at the heart of Paganism for me, so much so that I had always assumed that was just how Paganism worked everywhere. You might keep certain touchstones from year to year – the kings of Oak and Holly, the burning of John Barleycorn, the Maypole, and so on – but the actual form of the ritual changes every time, and even those touchstones find new shades of meaning as the ritual surrounding them changes. Now I know that there are actually many Pagans who dislike the idea of “new rituals,” and prefer that the word ritual be taken more literally: a ceremony repeated year-in and year-out, a constant in the turbulence of the rest of our lives. I understand that sentiment, and even sympathize with it, but I still reject it – at least for my own purposes. For me, much of the point is to be found in adding something new that still fits into the tradition. The hard, joyful work for me is in writing a ritual for, say, Samhain, that is not the same as any Samhain ceremony my coven has ever done before, but still feels right for the occasion.

In this case, the ritual started with one image: take a dark room – a basement, somewhere literally under the earth – and turn it into the underworld. Light it with a single candle; make that candle the center of the universe. Whenever something important happens, the candle moves to that actor; when the candle moves, the circle moves with it. That idea – the candle, and the darkness surrounding it – was the first thought I had when I began thinking about a Samhain ritual a year and a half ago. Even at that remove, everything in the ritual revolved around that single point of light.

I wanted to do this in deliberate contrast to the last sabbat my friends and I had performed at last year’s Beltane. That ritual was very much about light and color. We held it outside during the day, wore bright, ostentatious costumes, and danced a Maypole covered in a spectrum of pastel ribbons. We never brought up the way we used these visual tools to reinforce the message of our ritual deliberately – there was no point at which Sarah, my friend and priestess, announced that we were wearing bright colors to subconsciously reinforce the themes of creativity and hope found in the words of the ritual. She didn’t have to; the light did that work in silence, the way the cinematography shapes a film. Our Samhain would try to do the same with darkness.

I have written elsewhere about the project Sarah, I, and the other second-generation Pagans in my family set before ourselves: a grand cycle of sabbats, one a year for eight full spins of the Wheel. I suppose I have never worked on one thing for such a long time; eight years is long enough ago that, between here and there, I’ve finished two degrees, moved to three different cities, written two books, and gotten married. To say that I’ve changed in that time is such an obvious statement as to be absurd; every cell in my body has been shed and replaced since I first drew a pentagram into salt and water at Lughnasadh. This Samhain was the final ritual in our cycle; everything else had been leading up to it.

I wanted our ritual to be thoughtful, and, if possible, kind. Samhain is, necessarily, about death. While we could have made our ceremony a hard and unflinching one – the kind where you’re reminded that death comes to everyone, that there’s no escaping it and no ameliorating it – that felt cruel to me. We have had a lot of death in our family in the past few years, and I didn’t want to hurt the grieving any more than necessary. So instead, we focused on the memory of the dead. We always walk in their footsteps, I said at one point in the ritual, but only at Samhain do the dead stand next to us in the circle. As the ritual began, I tried to visualize those members of our family who had passed on into the next world standing among us: Deryk and Carrie, Ailene, Stephen, Image, Deborah, Kelson, Tom, others whom I knew I would inevitably fail to recall. They felt closer in the darkness, in the flickering candlelight.

I don’t know what other people do at Samhain. At ours, we call the names of the dead, just before the Great Rite. It’s one of the touchstones I mentioned earlier, like the Maypole or the Holly King; it’s the moment when we give voice to our memories. I like to think of it as the holiest moment in our Wicca: the time when we remember those who have walked before us, the time when others will someday remember us. In the darkness, we call to the past. Go if you must, but stay if you will, we tell the ones who have gone before. Hail and farewell, until the next time we call their names at Samhain.

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Robert Rudachyk is seeking the nomination to become the Liberal Party of Canada‘s candidate for the federal riding of Saskatoon West. What makes this run for office unusual is that Rudachyk appears to be the first openly Heathen candidate to run for public office in Canada.

Robert Rudachyk [photo provided byRudachyk]

Robert Rudachyk [Courtesy Photo]

The nomination meeting is set for November 12 and the political process is very different, and much more complex, than what may be familiar to U.S. readers. In order to be nominated as a candidate, Rudachyk needed to first collect at least $1000 in donations and get the signatures of 10% of the party members in the riding (a area similar to an American electoral district), or recruit enough new members to sign his nomination papers to meet that number.

Since Rudachyk was able to do that, he then went on to fill out a detailed form about his background, financial status, education, every job and address he’s had for the last ten years, along with several work and personal references. All this information was reviewed by national and provincial committees for accuracy. Once past this step, Rudachyk signed a contract agreeing to abide by party rules and Canada’s election rules. He also agreed to be responsible for all costs associated with his campaign.This was, then, followed by an interview with the chair of the National Green Light committee.

Rudachyk has passed all these steps so he can now begin selling party memberships and try to gain support from party members at the nomination meeting. If Rudachyk were the only person running, he would simply be named the candidate at the meeting. However, since three other people have successfully completed all of these same steps, the party must hold a vote. Once a candidate has over 50% of the vote, that person becomes the candidate, subject to a final review by the party and its leader, as well as a thorough audit of their financial statements for the campaign.

If Rudachyk beats out the other three people running, he’ll be the official candidate for the Liberal Party of Canada running for a seat representing the riding of Saskatoon West in the Canadian Parliament in the October 2015 election.

So who is Robert Rudachyk?

Rudachyk is 47 years old and was born in Weyburn, Saskatchewan. He has a B.Sc. degree is biology and is currently an Occupational Health and Safety Coordinator with NSC Minerals. He is married and has two children, and is active in his community, recently finishing a two year term as President of the local community association. He’s also been very active within his religious community and has worked for 24 years in community building. He is also a founding member and current admin for Heathens United Against Racism.

He describes the Liberal Party as a progressive centrist group, which has held power in Canada for most of its history. On his Facebook page, he’s been writing about his approach to different public policy issues, such as this post about his views on crime and punishment.

In the course of this career I have come to see all crimes as an incident no different that a workplace incident, and behind these incidents is a Root Cause. If you can eliminate the Root Cause, you can eliminate future incidents like this. It is the same for crime. Find the root cause of what is causing the individual to commit these crimes, and you will prevent them from re-offending.

He says that while he agrees with much of the platform of the Liberal Party, the views he writes about on his Facebook page are his own personal views.

Logo for the Liberal Party of Canada

Logo for the Liberal Party of Canada

The Wild Hunt talked with Rudachyk about his attempt to be named the Liberal Party candidate for a Parliament seat.

Cara Schulz: Is it true you could become the first openly Heathen candidate in Canada?

Robert Rudachyk: It is true, that I am the first openly Heathen/Pagan ever to be green lit to run for a nomination of a major political party at the federal level. Other Pagans have tried to run provincially or for fringe parties, but I am the first to do this at this level

CS: What challenges do you expect in your candidacy? Is religion as big a deal in Canada as it is in the U.S.?

RR: If I am able to become the candidate, I intend to run my campaign on the issues facing all Canadians, not on my faith. I will never hide who I am, but I will also not whip my hammer out in public and shove it into people’s faces.

Religion and politics are not so intertwined here as they are in the U.S., and we have strong laws protecting people’s rights to worship as they see fit. Our Charter of Rights and Freedoms that is enshrined in the Constitution of Canada gives us a greater degree of protection from religious persecution than most places, including the U.S. By the same token I need to show the general public that Heathens are regular people just like them so that I can earn their support.

To this end I have been very active in my community by taking on the role of the president of our community association for the previous two years, and I have worked hard to make my neighborhood a better and safer place to live and work. The political system here in Canada is also very different than in the U.S. We are a parliamentary democracy, and the fortunes of the party, in no small part, rise and fall with the popularity of the party leader. My purpose is to represent the interests of the people of my riding, the interests of Canadians, and the interests of Heathens and Pagans to ensure that they have a voice at the table when it comes to the affairs of governing this country.

CS: How does your faith affect your ethics?

RR: My faith is my ethics. I live by a code of honor that binds me to keep my word at all costs. I have long stood against the scourge of racism that has been a cancer for the Heathen faiths for a long time, and I carry that attitude through to my real life. I would rather die than compromise these ethics, and over my lifetime, this has caused me a great deal of suffering because I was not willing to bend my personal ethical code to suit others. I will take this with me if I win the nomination.

CS: Why did you decide to run for office?

RR: In many ways, I feel this is a calling for me, and my whole life has led me to this place. I come from a family that has been active in politics for several generations. My grandfather was a reeve in his local Rural Municipality, and my father was a long time city councilor in my home town. I was raised with the idea that to serve your community as a leader is a very high calling. Also my life experiences, which are many and varied, have given me a deeper empathy and understanding of what people need in a leader and how to listen to those needs.

CS: What does your local religious community think about your run?

RR: It varies. There is not a large Heathen community here in Saskatoon, but there is a well-established Pagan community overall. Back in the early 1990’s, I helped start the process of networking, which brought many of the solitary practitioners of this community together to meet and talk. Since then, others have taken up that role.

I did the same thing in Vancouver where I spent a large part of my adult life. In the early 1990’s, I also played a role there in getting the first Pagan organization recognized to perform legal marriages in Canada. In fact I attended the first legally recognized Pagan marriage ever done in Canada, and I am very proud of the role I had in helping our community achieve this.

The community has grown far beyond those early accomplishments and, looking back at all of it now, I am proud to have helped plant the seeds that these communities have grown into. As for how the local community feels about what I am doing, there are Pagans of all political stripes here, albeit mostly on the left wing. While many of them do not necessarily agree with my stances, they are overall encouraging that one of us has made it this far. I see that excitement growing if I achieve the nomination next week.

*   *   *

According to the Liberal Party announcement, “the candidate selection meeting will be called to order on Wednesday, November 12th, at 6:00pm at Westmount Community School, 411 Avenue J N, Saskatoon, SK S7L 2K4. Speeches from nomination contestants will commence shortly thereafter.” Rudachyk says that if anyone wishes to send him positive energy to overcome his opponents in this race, he’d appreciate it. He added, “Let’s ask the gods to help make this a reality.”

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Many modern Pagans and Heathens shy away from — or are downright horrified by — the idea of animal sacrifice. Arguments against the practice generally come from a place of concern for the animals involved, or a fear that it would result in an “othering” by mainstream society. On the other hand, the sacrificial priests say that the practice is rooted in compassion and community, and that criticisms of their work reveal a fundamental disconnect with the food system, and perhaps a smoldering of racism as well.

In recent weeks, a debate has heated up around this topic. It is clear that the very idea of killing animals in a sacred ritual evokes strong emotions among proponents and opponents alike, which can obscure the arguments and factual details as well as the religious reasons for carrying it out. Today we take a closer look at this difficult topic.

Technical details of sacrifice

Anomalous Thracian

Anomalous Thracian

. . . under optimum (e.g. correct, humane) circumstances of animal sacrifice, the animal has been raised in small farming set-ups (rather than industrial meat factories), handled by people it is familiar with interpersonally who regard them with respect and dignity from the start, and in the time leading up to the ritual, treated as living kings. A distressed animal, which is the standard state of industrial slaughter, is literally unfit for most sacrificial rites: the calmness and comfort of the animals is the primary logistical concern. — Anomalous Thracian

Trained as a sacrificial priest, Thracian argues that modern standards of sacrifice demand specialists who understand how to end life without suffering. As in the Kosher method of animal slaughter, the throat must be cut with a single stoke that slices through the arteries, veins, esophagus and trachea, but leaves the spinal cord intact. The reason for this precision was explained by another sacrificial priest, Tēlemakhos Night. He said:

A single cut is made at the neck, severing all vitals instantly, without compromising the central-nervous-system (the spine and neck bones). By leaving the CNS intact, the animal’s natural and biologically programmed response kicks in, which settles the animal into a state of euphoria and death, rather than agitation or panic. (Severing the CNS prevents necessary full-body signals, including hormonal release signals, from being delivered.)

Such exactness in the act was also stressed by Galina Krasskova, a Heathen priestess trained in sacrifice, who said:

Galina Krasskova

 . . . the animal is carefully chosen. It is cared for, pampered, fed well, and on the day of the sacrifice decorated, soothed, and kept calm. When the sacrifice is made, it is done with a scalpel-sharp blade and a clean, quick cut. Compassion is not what I look for in a sacrificial priest. I look for training and skill. Having the proper skill guarantees that the animal will not suffer, whereas if one approaches the act of sacrifice awash in strong emotion there’s actually a greater likelihood that a mistake will be made, the priest will hesitate, and as a result the animal will have pain.

The idea that an animal that has suffered physically or psychically is unsuitable for sacrifice may be a modern convention. Did the ancient practice of drowning horses as a sacrifice to Poseidon take into consideration the feelings of the animal? Did those people have the same 21st-century understanding of anatomy?

While a portion of the animal itself is often part of the offering, usually the bulk of the meat is consumed, a tradition which is described by Australian Hellenic polytheist Markos Gage:

In Greece when these sacrifices happened people would had been used to life and death. As a community they raised the beasts themselves, they saw them born, they fed them, treated them when ill, they killed them, they ate them. There was an intimacy that only livestock farmers know today. We live in a time of decadence where our guilt for killing an animal is non-existent because the creatures are slaughtered somewhere else and we see their meat as nothing but a product.

Many who support sacrifice see the disconnect from where our meat comes as being the driving force in the pushback against the practice this rite. Conor O’Bryan Warren, in a column on Polytheist.com, speaks of growing up in an agricultural family, and how his view of the killing of animals differed greatly from many of his college classmates:

Most of the people in the class are inculturated with a Western Protestant worldview which sees the exploitation and torture of animals for profit (and thus a cog in the machine of Corporate Capitalism) as being completely acceptable but which views their sacrifice for religious purposes as being terribly barbaric and backwards.

Rev. Kirk Thomas

Rev. Kirk Thomas

The Druid organization Ár nDríaocht Féin does not permit any form of blood sacrifice in public rituals. Archdruid Kirk Thomas said that it’s fraught with problems for the inexperienced practitioner and from a public relations standpoint.

The reasons are many. One is it would be bad public relations — most people are more than happy to eat meat slaughtered in abattoirs in inhumane ways as long as it’s cheap and they don’t have to witness the killings. But to kill an animal in front of them would bring the horror of violent death far too close for comfort. Also, none of us are trained in the art of killing an animal in a painless and humane way. In the end we’d probably end up with a bloody mess.

However, we don’t regulate non-public rites. We actively discourage animal sacrifice but should some member own a farm and be trained in the slaughter of his or her own herds, then who are we to stop them from praying over their animals before dispatching them? Personally, I’d rather the poor creatures be commended to the Gods before their deaths than not, with forgiveness asked and, hopefully, given.

While it was often a public event in antiquity, modern sacrifice is largely a private affair, noted Night in his explanation of the mechanics of sacrifice.

Ritual context

The traditions which include sacrifice vary widely, crossing racial, ethnic, and religious lines. While there are sacrificial practices in all of the three major branches of Abrahamic religion, discussing them could distract from understanding the Pagan context. That includes sacrifice as it is understood in polytheist and African traditional religions, both of which categories have some participants who identify as Pagan. Confining the discussion in this way still results in a huge diversity of sacred practices, but clear similarities emerge.

Consent seems to be universal among these religions, and it must be obtained from the participants, the deities, and the animals involved. No one should participate in animal sacrifice if it makes them uncomfortable or violates taboos. This act is also not performed simply to do it; divination is generally used to confirm that a particular deity wants such an offering in the first place. Divination is also one of the ways that the consent of the animal is established. Although, an experienced priest may also observe the animal’s body language and ascertain the emotional state of the creature.

Lilith Dorsey

Lilith Dorsey

While sacrificed animals are often offered in part (or, in some cases, entirely) to the god or gods in question, that is not the only reason these rites are performed. This is a detail touched on by Lilith Dorsey, author of the blog Voodoo Universe, when she spoke to us for this story:

I understand that this is a very difficult topic for many, and is obviously one that I could speak about for volumes. Let me start by saying I am an anthropologist, filmmaker and author in addition to being an initiated practitioner of Haitian Vodou and La Regla Lucumi (more mistakenly known as Santeria), both of which include animal sacrifice as part of their rites.

Sacrifice is performed for annual feasts and also to heal individual issues.The way I explain it to people is that if you went to a medical doctor and was told that in order to save the life of a loved one you needed to give them medicine that came from a chicken gizzard, would you do it? If you would offer up the human life refusing on moral grounds, then my hat is off to you.There are several African Traditional Religious houses you can join that do not practice sacrifice of animals. Most people would choose their daughter, their father, or their true love over a chicken, and then the issue really comes to light, which is one of faith.This is a spiritual prescription, you can choose to take it or not. People put much more faith in modern medicine than they do in “scary” (meaning unknown and stereotyped) magicks that may, in reality, be much more effective.This is just one reason we perform these sacrifices, to heal. Another reason is for feasts where the ritual animals are very often eaten, which seems to quell a lot of peoples’ fears. For practitioners, myself included, the animals for ceremony are just what the Orisha or Loa (divine forces) eat. The same way lions are fed steak, the energies call for this type of offering.This is substantiated by time, tradition, divination, and success rate. People who perform these sacrifices are also highly trained, both in the spiritual art and practical design of carrying out these sacred rites.The implementation in most cases is much more humane than your friendly neighborhood slaughterhouse.

While the ADF does not advocate for the practice, Archdruid Thomas is familiar with its place in religious observance:

If we look at the ancients, we see that the sacrifice was seen in a variety of ways, such as the shared meal and as a form of reciprocity. In the shared meal we are sharing our food with the Gods, and this brings about the sense of community. And for animal sacrifices then, it was the chance for a great barbecue. According to Walter Burkert, in ancient Greece the only animal protein available for most people was from the meat of the sacrifice. Even today we often refer to our holidays as ‘feasts’. This is where that comes from.

Jason Mankey

Jason Mankey

But even as some find the practice of sacrifice life-affirming, it’s a clear violation of what other Pagans feel is expected of them by their gods. That’s where Jason Mankey is on the issue.

As a Wiccan I do not practice animal sacrifice, nor would I ever consider such a thing. In the Charge of the Goddess, it’s all spelled out pretty clearly: ‘Nor do I demand sacrifice, for behold I am the Mother of All Living, and my love is poured out upon the earth.’ If the Lady demanded sacrifice She would have said so, instead she said it was not required. If it was good enough for Gerald and Doreen then it’s good enough for me.

In addition to my Wiccan practice, I also participate in Hellenic Ritual from time to time.The Ancient Greeks sacrificed animals, like most ancient pagans, and they did so with reverence towards the gods and with a sense of practicality. People often sacrificed to the Greek gods in order to get a good meat dinner, and it was also rare (the practice, not how they cooked the meat). People were far more likely to leave the god Pan honey cakes and wine than they were to sacrifice a goat in his honor.

Should people be free to practice animal sacrifice in 2014? Of course. Eating and hunting are both legal practices, and there is a long tradition of animal sacrifice within many different pagan traditions. As long as the animals in question are being slaughtered humanely and their meat is being eaten, I don’t personally have a problem with it. In addition, if people are sacrificing animals, I hope it’s from a real place of devotion and not simply to ‘prove a point.’ If everyone’s intentions are honorable, I don’t think it’s my place to tell people what is ‘right’ and ‘wrong.’ To some degree we’ve all got to figure that out for ourselves.

Legal and cultural context

In the United States, the Supreme Court ruled that animal sacrifice is legal in the landmark decision of Church of Lukumi Babalu Aye v. City of Hialeah, in which decision Justice Anthony Kennedy stated that “religious beliefs need not be acceptable, logical, consistent or comprehensible to others in order to merit First Amendment protection.”

That said, many Pagans, such as David Salisbury, object to the practice on moral grounds, or because it may lead to connecting these religions with “Satanic panic”-style hysteria associated with the abduction and unwilling sacrifice of house pets. Others maintain that all life is sacred, and that taking any life is never acceptable. In his recent blog post, Salisbury concluded:

Animal sacrifice boils down to ego. Our human egos want us to think that taking a life in our own hands will impress our gods and show them that we’re willing to do big things to appease them. But we must get over ourselves. Animal sacrifice serves only to tell our minds that we’re more important than the majority of other living beings who we share this planet with.

Sannion

Sannion

Sannion is a Hellenic polytheist who, while is does not perform these rites himself, is an outspoken champion of the practice. He questions the notion that animal sacrifice is less ethical than consuming supermarket meat, or even a vegan lifestyle:

Unless you get all of your meat from local-sourced, free-range, organic farms who practice ethical slaughter you’ve got no room to object. Animals are tortured, raised in filth and never permitted to move about, pumped full of dangerous chemicals and antibiotics, shipped ridiculously long distances so that their meat can end up at your neighborhood supermarket or fast food chain. How is that preferable to what we’re doing? And if you’re a vegetarian or vegan, you do realize that you’re still responsible for the taking of life, right? Life that science is increasingly coming to recognize as sentient and capable of suffering. All you’re doing is prioritizing one form of life over another — a form of life, by the way, that unlike all other forms of life derives its nutrients from sun, soil and water, and therefore causes no harm to other living creatures. If you’re strictly approaching this from an ethical position, plants are the most innocent things on this planet and so should be spared from predation.

Anomalous Thracian was willing to tackle the question of perception in the overculture:

Whether a person supports or is uncomfortable with animal sacrifice, none of us wants to see the evangelical right come with pitchforks. I guarantee that in the list of ways to strategical prevent this, coming after our own with pitchforks is not a suitable answer.

If anyone on any side of this issue is serious about wanting to see peaceful, progressive, enlightened resolution take place, the issue needs to be framed as it is: a topic of prejudice against certain lawful and protected practices, which is definable as religious intolerance and discrimination. It is never acceptable to attempt to pathologize people whose cultures or religions call for the ethical slaughter and sanctification of animals. Instead we should as a movement be examining the pathology of intolerance, prejudice, and panic.

Thracian also raises the thorny question of racism as it has manifested in dialogue around animal sacrifice, a subject which River Devora addressed in her own piece on Polytheist.com about the practice:

I have heard the argument made that reconstructionist Polytheists who engage in ritual animal sacrifice are problematic, while those who are part of African Diasporic or Derived Traditions and African Traditional Religions get a ‘pass,’ as though somehow letting us ‘off the hook’ for our practice of animal sacrifice makes the speaker ‘enlightened’ or more ‘understanding’ of traditional religions.These kinds of arguments are racist and offensive. It is as though you are saying to us,’European traditions, and the (mostly) white people who practice them, should know better –- Europeans are supposed to be more enlightened.Traditions primarily being practiced by African, African American, and Latino folks can get a pass because we already know those folks are unenlightened savages.’ This is far more offensive than if you simply condemned the practice of animal sacrifice across the board.This may not be what you mean, but this is what we hear when you say it.

While animal sacrifice is legal and, in modern America, generally more humane than industrial slaughter, it evokes strong reactions in many Pagans and Heathens. We may never agree on whether or not animal sacrifice has a place in religious practice. However, the dialogue is opening up, as individuals carefully examine their own feelings toward sacrifice within their own belief structures and within their relationships with the gods.

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Who was Jacob Crockett?

Heather Greene —  November 4, 2014 — 35 Comments

On Oct. 29, the unthinkable happened in Stillwater, Oklahoma. A 21-year-old man nearly beheaded his brother’s roommate during an afternoon card game. Within 24 hours, the story hit local papers and was rapidly spreading through social media and making national headlines. Isaiah Zoar Marin had confessed to the brutal murder of Jacob Crockett.

Jacob Crockett [Courtesy of RIP Jacob Crockett]

Jacob Crockett [Courtesy of RIP Jacob Crockett]

According to the police reports, the incident occurred the afternoon of Oct. 29 in the apartment occupied by Jacob, his twin brother Jesse and Isaiah’s brother Samuel Marin. The Marin brother’s were playing cards during which Isaiah stood up, picked up a machete and murdered Jacob, who happened to be in the room at the time. Samuel allegedly ran out of the apartment after seeing what had happened, and Isaiah followed.

Isaiah called 911 himself and confessed to the crime saying, “I hacked them to death with a machete.” The police have released portions of that 911 call.  In addition, the officers described Isaiah as “confused and disoriented.” He reportedly admitted to “fantasizing about killing several people, at least four” and mumbled something about “sacrifice and magic.”

As shown in the affidavit, Jesse called Isaiah a “religious zealot” and “heavy drug user.” The police reportedly did find evidence of methamphedamine use. When Samuel, the only witness, was interviewed, he confirmed that Jacob and Isaiah had argued in the past. He said that they “had disagreements because Jacob and Jesse were practicing witchcraft.”

By Halloween, the media was capitalizing on the seemingly well-timed story. On Oct. 31, Raw Story reported “‘Religious zealot’ nearly beheads teen ‘witch’ after watching Christian videos.” The New York Post wrote, “Man busted for beheading warlock after dispute over witchcraft.” And, The Washington Times publshed: “Oklahoma Christian man arrested in near-beheading of warlock.”

However, it was never confirmed that Jacob was practicing witchcraft. None of these media outlets ever checked to see if Jacob was a “warlock” or “teen witch.” Samuel’s interview, as written in that single affidavit, was all anyone had. Were the brothers actually Witches or something similar? Did they engage in any form of Witchcraft? Or were these assumptions based on the accusations and ramblings of Isaiah’s troubled mind?

Shortly after Jacob’s murder, his friends and family set up a Facebook site called RIP Jacob Crockett. On that site, the public got a better look into his life. Jacob, the son of a Oklahoma State Trooper, was a metalhead and the lead vocalist of the band Hurik.

As the story spread, many Pagan and Heathens posted sincerely felt condolences and words of support to the RIP Facebook page. Several people indicated that they included Jacob in their Samhain rituals. Others spoke of religious freedom and “never again the burning times.”

However, on Oct 31, Jesse Crockett posted the following from his friend’s Facebook account:

Supporting this assertion, Jacob was in fact a member of Christian Metalheads Facebook group. He also liked several other Christian-based fan pages including The Catholic Association, God Loves You, Jesus Christ and The Digital Bible. In his obituary, Jacob is called a “Born Again Christian and member of a Life Church in Stillwater.”

Why did Samuel claim that the brothers were practicing Witchcraft? Was this simply a misinterpretation from an angry religious debate? Or were they actually interested in Witchcraft? Or perhaps Isaiah, through his zealotry, was making assumptions about Jacob due to his music, his dress and his piercings?

Several anomalies do suggest that Jacob may have been interested in counter-cultural thought outside of his music world. He did “like” a Facebook page called “The Ancient Witch.” In addition, yesterday, a member of The Satanic Temple posted a note suggesting that Jacob was a supporter of the Oklahoma Baphomet statue.

When we asked The Satanic Temple if Jacob was a member, spokesperson Lucien Greaves said that he had heard the same rumor. However, like the claims of Witchcraft, any association was simply hearsay. It is possible that the entire story was spun out of control by the media’s October obsession with Witches.

Unfortunately, we were unable to directly reach any close friends or family members to confirm or deny Jacob’s involvement in Witchcraft.  At this point, the Police are still saying the “motive for murder is … unclear.” Isaiah is being held from first degree murder and will be in court Dec 1. Jacob’s memorial was held yesterday, Nov. 2 and the family has asked to be left alone during their time of grieving.

In his post, Jesse did thank all the Pagans, Witches and Heathens for their outpouring of support and heartfelt condolences. At the age of 19, Jacob may have been exploring ideas and practices counter to his own upbringing, whether it be for his own benefit or for his music. Or perhaps he was simply an open-minded Christian who strongly supported religious freedom and artistic expression.  In the end, it may be found that religion played absolutely no part in Jacob’s death whatsoever; that the murder was more a product of Isaiah’s drug-addicted, angry mind.

Either way it is tragic story with no good ending. RIP Jacob Crockett.

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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. Our 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! 

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We’ll start off Pagan Community Notes with a big thank you to all those people and organizations who supported our 2014 Fall Fund Drive. You helped us meet and exceed our goal, and for that we are very grateful. Over the next month, we will be contacting those people who requested perks. Columnist Eric Scott is already hard at work on those Panda drawings.  Again thank you from all of us at The Wild Hunt.  Now on to the news….

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margot-adlerOn Oct 31, Margot Adler’s closet friends and family gathered in a private memorial service to honor her life. The event was held at the All Souls Unitarian Universalist Church in New York City. Andras Corban-Arthen was in attendance and has posted several photos on his public Facebook page. In her will, Margot had requested that EarthSpirit’s ritual singing group, Mother Tongue, perform at her service. Corban-Arthen said, “We were all very glad and honored to perform a few pieces in her memory.”

Starhawk has published the words she wrote for the memorial service on her blog. She ended the piece saying, “As [Margot] takes her place among the Mighty Dead of the Craft, she becomes even more fully what she has always been: an ally, a friend, a wise guide, a challenger and a refuge.”

On Oct 30, Rev. Selena Fox, another longtime friend of Margot’s, announced that Circle Sanctuary was “dedicating a memorial stone for Margot and placing it at [it’s] green cemetery, Circle Cemetery, a place that Margot visited and loved.” The stone includes the words, “Drawing Down the Moon, Inspiring Pagan Voice.”

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time-logo-ogOn Oct 28, TIme Magazine online published an article entitled, “Why Witches on TV Spell Trouble in Real Life.”  The article has generated a storm of controversy that has led to a petition on Change.org and numerous other mainstream articles outlining Pagan response. Blogger Jason Mankey wrote, “I don’t think Ms. Latson’s article was intentionally insulting. She was simply trying to rationalize the explosion of Witch-themed shows on cable television. Fair enough, that’s the kind of article we all expect this time of year, but her execution was exceedingly poor.” We will be following up on this story later in the week.

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Cara Schulz

Tomorrow is election day in the U.S. As we have already reported, Wild Hunt staff writer Cara Schulz is running for Burnsville City Council. In recent weeks, she ran into some conflict over her religion. Although Schulz hasn’t hidden her beliefs, a local resident only recently discovered that she was Pagan, and sent a concerned letter to the editor. After it was published, Schulz responded by saying “The letter wasn’t explicitly degrading towards Pagan religions, but it’s clear the motive was to induce fear and sensationalism about my religious beliefs and encourage people to vote for my opponents specifically because they aren’t Pagans.” She called the situation laughable, adding, “Religion is irrelevant to a person’s fitness for public office and is private.” Schulz has called on her opponents to denounce the letter’s intent. However, that has yet to happen.

In Other News:

  • The organizers of Paganicon have announced that Lupa will be the 2015 Guest of Honor. They wrote, “We at Twin Cities Pagan Pride are extremely excited and honored to have Lupa join us.” They added that she’s a “perfect fit” to help explore the conference’s theme: Primal Mysteries. Paganicon 2015 will be held March 13-15 at the Double Tree in Saint Louis Park.
  • As announced by the Polytheist Leadership Conference, the New York Regional Diviners Conference is coming up this month.  As written on the site, “For one day in November, diviners from a plethora of traditions will gather in Fishkill, NY to discuss their art, network, exchange knowledge, and learn new techniques.” The conference is held on Nov 29 at the Quality Inn in Fishkill.
  • Treadwell’s Bookshop owner and Wild Hunt UK Columnist Christina Oakley Harrington was interviewed for a short film called “Witches and Wicked Bodies: A ZCZ Films Halloween Special.” The 9 minute film focuses on the British Museum‘s current exhibition of “Witches and Wicked Bodies.” Toward the end of the program, the host visits Treadwell’s and talks to Christina about modern day Witchcraft and Pagan practice.
  • Cherry Hill Seminary announced the start of a new class called, “Indigenous Traditions of the Sacred.” The class is being taught by Leta Houle, who “is Plains Cree from the Sturgeon Lake First Nation in Saskatchewan.” The program’s goal is to introduce students to the “meaning of what is sacred to Indigenous peoples, including the issue of cultural appropriation.”
  • This October the Northern Illinois University Pagan Alliance decided to try something entirely new. They ran a Pagan Spirit Week from Oct 27-31. President Sara Barlow explains that the purpose was “to raise awareness of and celebrate the presence of Pagan students at Northern Illinois University. We invited others on campus to learn more about aspects of our culture through activities such as meditation, anti-stress charms, divination, runic magic, and our open Samhain ritual.”  Barlow said the response was excellent and that they even picked up a few new members. Now the group hopes to make Spirit Week a yearly tradition.

That is all for now.  Have a great day.

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