Archives For California

It is a challenging time in many parts of the world today. Many within society are having discussions and trying to understand the complexities of our problems and the needs of the most vulnerable people. These growing discussions have been happening within Pagan and magical communities as well, empowering opportunities to further explore the issues within our circles and groups that are often underrepresented.

We are seeing an increase in focus and community support for many topics related to issues of equity, marginalization and justice. Projects, rituals, healing work, and groups have been forming in an attempt to address some of these very needs, and support solutions for the increasing number of headlines involving issues faced by minority populations today. While some of these issues in society are not new, the increased attention gained in mainstream America has brought them to the forefront.

As society seeks change and healing, we are seeing some of that manifest in our local communities, and within the Pagan community as a whole. In looking at some the work that has come forward within the community, I found amazing motivation showing that people have to be present for the needs of others. While I am sure there are many projects working to address concerns of racial injustice, police brutality, LGTBQ rights, and issues of equity, there are several new ones that stuck out.

The United Pagans of Color is a new support group forming in Southern California for people who self identify as People of Color. It is gearing up for their inaugural in-person gathering scheduled for August 1 in Long Beach, CA. Co-Founder Yvonne Conway-Williams spoke about the purpose of this forthcoming group as a way to bring support and healing within POC Pagan communities. She said, “The gatherings will allow attendees to share their personal experiences with racism, particularly within our own Pagan communities, but not exclusively. The hope is that this will bring greater awareness to each person’s plight, but also perhaps allow one another to recognize they’re not alone. From there we will work on moving toward healing ourselves as individuals as well as a community. We’d like to then take that energy out into the greater community with the hopes of healing and helping to create harmony.”

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When I asked Conway about her motivations in forming this group, she spoke about her experience at PantheaCon 2015.

Back in February I attended my 10th year at Pantheacon … Sunday evening was the Pagans of Color Caucus. That event was a huge shift for me. As I rolled on up I saw a line of people out front and assumed they were waiting. When I asked if the room was still getting cleared out for the next event I was informed the line of people were there to protect the event and was immediately invited to go inside. This was a PoC only event. My husband was allowed to help me into the event, but once I was set up he had to leave. The door closed behind him and for the first time in my life I was in a room with only Pagan PoCs. I was used to being one of very few in a sea of white faces and here was a large circle of us.

One by one people shared their experiences with racism within the community. I was shocked by some of the stories, but mostly I was saddened to hear all the hurt expressed by many. When it came my turn to speak I professed disappointment about certain events in December with a large Pagan organization … and that I would be interested in putting my energy toward a project that would be helpful to the PoC community.

The next morning was a last minute gathering to allow people to convey any issues they felt about a parody schedule … At the end of this gathering those who were PoC were asked to stand in a circle with our allies circled around us as we built up energy and prepared to release the frustration, anger, hurt, and grief with a continuous collective scream. The tremendous pain in the voices from my friends circled around was so overwhelming … All I could do was cry.

My eyes were pinned open from that weekend on. The shaded veil of acceptance I had been wearing as a means to get through life was removed and every memory of racism from my childhood through to adulthood was flooding my mind. I was forced to acknowledge the impact of racism on my life and I wanted to write it out, but I wasn’t able. Instead I shut down.

Once I was ready to talk I called my friend … I told her about my experience that weekend, how I had been feeling since, and learned she’d been going through a similar intense emotional transition. I mentioned I wanted to facilitate a support group for Pagan PoCs so the two of us began working together to flesh out what would become the United Pagans of Color…

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Among some of the incredible efforts of people working toward addressing the harm in our society, Trans Lifeline is one of the most needed. It was shortly before the Pagan Alliance Festival in Berkeley that I heard of the organization and the work that they were doing. I was very pleased to see them with a booth at the Pagan festival, bringing their work to the attention of local Pagan organizations.Christina A. DiEdoardo, Chairwoman of the Board for Trans Lifeline, answered some questions about the 2014 launch of this new organization.

According to the best statistics we have available–from the 2011 report “Injustice at Every Turn” by the National Gay and Lesbian Task Force and the National Center for Transgender Equality— 41 percent of Trans people will attempt suicide at least once in their lives, compared with 1.6 percent of the overall American population.

Our co-founders Greta Martela and Nina Chaubal wanted to do something about this. The genius of Greta and Nina’s concept is that it accomplishes two goals at once.Trans Lifeline trains Trans and gender-noncongruent volunteer operators … who are then empowered to serve their community by listening and supporting Trans people during the darkest hours of their lives. Callers know that they are talking to an operator who is one of their kindred and don’t need to waste time explaining what being Trans or GNC means in a situation where every second can count.

In practical terms ideally, two things happen with each successful call. First and foremost, we want the caller to be out of crisis and in a better place emotionally at the end of the call than at the beginning. Second, we hope both the caller and the operator reflect on the fact that the only reason the call is taking place is because (a) Trans people banded together to create the lifeline and (b) a Trans or GNC person gave of their time to take the call. These are examples of members of a community taking their power back for the benefit of all of their members, rather than reflections of abject powerlessness. As Trans people begin to recognize how much power we do have when we act in coalition with each other, our community’s ability to address other issues like violence against Trans Women of Color (TWOCs) will only grow.

In Sacramento, local activists Jasper James and Darcy Totten have been facilitating two new projects that are quite inspiring and community-minded. The first is a project called #altarsforjustice and the second is the facilitation of a series of “Spirituality and Social Justice” Workshops.

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Darcy Totten and Jasper James

My partner Jasper and I are currently working with a dedicated group of Pagan activists to define and codify an approach to social justice activism, based in part off of Tim Titus’ Pentacle of Activism. We wanted a way to speak truth in multiple voices and disparate spaces in order to shed a light on the injustice, fear, grief, anger and the shadow work around race and racism that has been left undone for so long in this country and in many of our pagan communities.

We are holding six workshops, the end result of which we hope will be a loose framework of structured group ritual and practice that actively seeks to shift culturally embedded white supremacist ideology out of our spiritual spaces. This model creates a new way of organizing within our communities around issues of social justice using the elements as cornerstones to provide an overarching framework adaptable to any Pagan tradition.

Additionally, we have an ongoing public art project going on. Inspired by photos of [the] large Justice Altar at a recent Pagan Festival, #AltarsforJustice is a series of small shadow box altars that are, by and large, memorials to those killed by police violence and hate crimes. Initially, this project was conceived as a local one. We wanted to make space for those experiencing grief over the brutal deaths that we have been collectively experiencing in the news but had no real outlet to express our sorrow and our solidarity. Art is a powerful method of communication and I realized quickly that these altars could start to connect people around social justice issues.

For anyone looking to participate … The altars should be made and then left in a public space. They can be left in coffee shops, bus stops, on newsstands or street corners. I would characterize the work as being conceptual in nature.The idea and the execution of it are more powerful than the technique, we make them out of shoeboxes and basic arts and crafts supplies. [They] should include the name, photo, and a snippet of information of the person killed. We often include a candle and dried flowers along with a hashtag link, and information for those who might see it to find out more about the project. Once placed, we ask that you upload a photo to the Facebook page … and tweet it with the hashtag #altarsforjustice. In addition to the hashtag, we ask that you name the place you left the altar … and revisit occasionally.

It is a new project but our goal is for everyone to get involved … from different traditions, cities, towns, levels of activism and intersecting interests to make one and leave it somewhere in their own community. Our hope is to create a powerful form of group communication and community around the issues of police violence and racism in America while providing space for grief and healing in places that are accessible.

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Altar for Rekia Boyd. #altarsforjustice

In June of this year four people of different magical paths came together to collaborate and facilitate a ritual for “Healing Racist Violence in our Communities.” Courtney Weber, Queen Mother Imakhu MuNeferet, Khi Armand, and Langston Kahn led this working in Brooklyn’s Catland Books. The store donated the space for the healing work, and community members joined together to bring the energy and focus. The Facebook event page described the working by immediately calling out the Charleston tragedy and the violence against Black people. It reads, “The act of terror in Charleston has injured our hearts, but it’s tragically far from an isolated act of ongoing racist violence against Black people. Please join us in the Spirit of healing this horrific epidemic in our world.” According to Weber, the rite started with adding dirt from Ferguson to the sacred bonfire “as a way to feed the Cleansing Fires.” Weber said:

We talked about the impact the violence has had on our collective psyches as of late, how we received the news of the shooting. The persons of color who attended shared their stories of experiencing racism from strangers, neighbors, classmates, even partners.

For me, there had been such pain in our community since Eric Garner’s death, but no Pagan outlet to process or release it. After Sandy and after the Boston bombing, we had success in creating space for healing. I wish it hadn’t taken the shooting to incite us to come together specifically to acknowledge the pain of racist violence on our Pagan and broader community. We hoped it would not only provide healing and stir conversation, but encourage action. It did feel as though we need more actions like this one–spaces of healing to raise energy and enact action in a Pagan context.

Kahn shared some of his experiences and reflections of the ritual:

The elements simplify things. With issues as complex as racism, the elements can be a great solace. During the ritual, Fire and Water and the stories that came up for me to share, showed me how I had silenced myself in various ways. The elements made it clear that silence was not an option. That there would never be perfect words to discuss the unspeakable.There would never be a perfect time to discuss what should never happen. I simply had to do my best to talk about my experiences and the changes I wanted to see in the world, and in myself in public ways. To find the best words I could in each moment. To not use power is also an abuse of it. I left the ritual feeling recharged. Still in pain, aware of a lot more work I had to do, but at least no longer numb. I needed the container of community ritual to truly be able to access the emotions arising in response to the madness. It was too big and overwhelming to feel alone.

The Black Witch Chronicles, a collective of three Black women practitioners, have made a strong appearance in 2015 with their Youtube video channel, blogging and magical photos. This collective of women includes Keesha Harris, Zoe Flowers and Dr. G. Love, who are all “practicing Reiki Master healer, Teachers, Diviners, and Spirit guided artists”. In speaking about this work, Dr. G. Love said, “Overall, I feel that Black Witch Chronicles is carrying a universal message of holistic integration and balance that can and does resonate across belief systems.”

Eye Candy from AfroPunk quoted the group in a May 2015 Photo Essay, saying, “In a society where the images and voices of Black womyn over the age of 40 are rarely seen or heard, we are here to reflect the wisdom, joy, and vision that our community embodies. We communicate from our collective wisdom as mothers, healers, artists, visionaries, and change makers connected to the ongoing story that sings to us from our ancestral roots.” The powerful pictures of these women in the AfroPunk piece show the incredible spark of magic, empowerment, and strong community togetherness that they present.

These women speak openly and candidly about their desire to promote healing within their communities and across spiritual paths. In asking them what they felt was their motivation to do this work, each one of them gave answers that spoke to the complexity of healing, empowerment and magic.

Courtesy of photographer Fabiola Jean-Louis

Black Witch Chronicles [Courtesy of photographer Fabiola Jean-Louis]

I believe what motivates me to do this work collectively is that I know that I can’t do this by myself. Magic is meant to be collective work. Through the human eye I may see one star shining brightly in the sky, it doesn’t mean that that star is all by itself in the cosmos. Technology has made it so that even the most solitary witch can access her people. This is, I believe, the work of Black Witch Chronicles — to make visible that  which has had to be hidden for survival. To fearlessly proclaim our Black Prizmatic voice within the community of magic and within our own communities. – Keesha Harris

I’m a poet playwright and am the program mgr for the Women of Color Network a national organization dedicated to securing economic security and leadership for advocates working in the domestic violence movement. What attracted me to the group initially was the opportunity to share time, space and conversation with Dr. G. and Keesha. And now I am interested in sharing our insights with our audience and to inspire other spiritual minded individuals to step out of the shadows and embrace their true selves and to love the magickal part of themselves. – Zoe Flowers

I feel guided as a Spirit, Artist, Healer, and Black Prizmatic being to participate in the re-membering of ourselves as Whole multidimensional cosmic entities. Black Witch Chronicles is a platform for us to reflect our complexity to the larger global community that is reclaiming our birthrights as interconnected, power points in the universal grid. We are illuminating the innate power of the Divine Feminine as it expresses itself across all gender and species on Planet Earth. We believe that our reflection is a catalyst for empowerment and cultural evolution towards harmony.Dr. G. Love

These three women continue to work as healers in their own individual practice, while also bringing work to wider audiences and sharing their power with others.

We are not only seeing this type of work with individuals and organizations, but we are also seeing some of the equity work within our communities at conventions like PantheaCon and Paganicon. The board members of Paganicon facilitated a Black Lives Matter and Cultural Appropriation panel in this year, and PantheaCon continues to support a host of programming on issues of race, equity, gender and justice related issues. The groundbreaking POC suite continues to create safe space and support at Pantheacon every year, and other supports are continuing to surface.

As greater society is faced with these grave injustices and heartbreaking realities, our modern Pagan community is learning how to come together and set intention for issues related to this specific kind of pain.  As our collective spaces are continuing to work out how to address the myriad needs, emotions and layers of grief, some people are reaching out to create change through magic and by empowering others. So often people talk about wanting to do something but not knowing what to do. The magic of these new projects, and the many others not mentioned, is that they show people ways to get involved.

Change continues to happen all around us, and how we respond to these unfolding events will support us in growing into a more present, empathetic, and supportive community that promotes healing and equity. As these injustices continue to happen, it is empowering to see some of the incredible momentum of those who are rising above the pain of a grieving society to enact change.

Thank you to the organizations and individuals who’s work is highlighted in this piece, and to all those doing the similar work. This must continue.

[As climate change and extreme weather are at the forefront of people’s minds, many are asking how and where religion fits into the conversation. Today, we welcome guest writer Heathen Chinese. He is the son of Chinese immigrants and is a diasporic Chinese polytheist living in the San Francisco Bay Area (stolen Ohlone land). He practices ancestor veneration and worships (among others) the warrior god Guan Di, who has had a presence in California since the mid-1800s. He writes at Gods and Radicals and at heathenchinese.wordpress.com.]

California has been in a State of Emergency due to drought since January 2014. As the map below shows, the U.S. Drought Monitor calculates that as of June 9th, 98.71% of the state is in a condition of “severe drought,” 71.08% is in a condition of “extreme drought,” and 46.73% is in a condition of “exceptional drought.”

[Public Domain]

From U.S. Drought Monitor [Public Domain]

When it comes to definitions of drought, the National Drought Mitigation Center (NDMC) notes that “research in the early 1980s uncovered more than 150 published definitions of drought.” The NDMC draws upon the work of researchers Wilhite and Glantz to categorize “the definitions in terms of four basic approaches to measuring drought: meteorological, hydrological, agricultural, and socioeconomic.”

Though supply-and-demand or “socioeconomic” aspects of drought can be analyzed through economic and political lenses, droughts that are triggered by a lack of precipitation have historically been interpreted through the framework of another powerful and widespread social force: religion. In History in Three Keys: The Boxers as Event, Experience and Myth, historian Paul Cohen writes that in China during the late 1800s and early 1900s, “where it had been widely believed for centuries that there was a link between human behavior and the actions of Heaven, as expressed through nature, it was not at all uncommon to blame droughts and other natural calamities on official misconduct and to seek to alleviate the crisis by changing either the conduct or the official.”

Cohen provides several examples of drought being attributed to the upsetting of cosmic balance by governmental actions:

‘I have heard,’ one censor commented in response to the drought of 1876-1879, ‘that if one woman suffers an injustice, for three years there will be no rain.’ Another censor, citing the precedent of a three-year drought during the Han dynasty following the unjust execution of a filial wife, connected the 1870s drought to the disruption of heavenly harmony caused by excessive judicial torture.”

As these examples show, drought could be linked to widespread policies such as torture, but also to singular harmful acts against individuals like the execution of an innocent. They also show that two different individuals, even if they both share the basic belief that human actions can lead to drought as a divine repercussion, can reach different conclusions as to which particular action is responsible for the current drought.

Cohen rejects the idea that religious interpretations of drought are “supracultural or intrinsically human,” noting that in the modern era many people speak of drought purely in secular terms. He concedes, however, that “supernatural agency is […] a very widely encountered cultural construction.”

Responses
Cohen observes that there are two major categories of attempts to mitigate drought through religious behavior: the “correction of human misconduct in order to reestablish cosmic harmony” and “prayer and other rain-inducing ceremonial practices.” These two approaches can, of course, be utilized either in conjunction or independently of one another. A prayer or ceremony for rain does not necessarily imply a belief in human causation of the state of drought, though it certainly could also be perceived as the right course of action to offset whatever offenses may have been committed. No specific narrative regarding the cause of drought, for example, was included in the description (36) for the “Bring on the Rain! Mojo for Parched CA” ritual that was held at Pantheacon 2014 in San Jose, California.

Cohen suggests that prayer or ritual is common as an initial response to lack of rain, but that if results are not forthcoming, the other category of response may become more prominent: “The first recourse for people faced with drought is, as we have seen, to offer up prayers and perform a range of rain-inducing rituals. But when such conventional means fail to produce relief, and the anxiety occasioned by the drought deepens, people often resort to more heroic measures. The generic element here is scapegoatism, the identification of a human agency deemed responsible for the crisis and the punishment of that agency.”

During the severe drought in Northern China in 1899-1900, participants in the Boxer Rebellion circulated notices explicitly blaming Christian missionaries and converts for angering the gods and thereby causing the drought. One notice, for example, contained the doggerel lines:

They proselytize their sect,/And believe in only one God,/The spirits and their own ancestors/Are not even given a nod/ […] No rain comes from Heaven./The earth is parched and dry./And all because the churches/Have bottled up the sky./The god[s] are very angry./The spirits seek revenge./En masse they come from Heaven/To teach the Way to men. – (translation by Joseph Esherick)

One Boxer placard directly addressed Chinese converts to Christianity, saying that they had abandoned the gods and their ancestors, angering the gods to the point that they withheld rain.

China was not the only traditional society to blame Christianization for drought. Nineteenth-century Botswana blamed a prolonged drought on Christianity, especially when a well-known rainmaker was baptized and summarily abandoned his previous practices. When the local missionary left after several years of disaster, the rain did indeed come back.

Cohen argues that the growing presence of foreigners in 1899-1900 was not a common experience to most Chinese living in the North China plain in the same way that drought was. A villager who had never seen a missionary could be convinced to join the Boxer movement in the hopes of propitiating the gods and bringing back the rain. The drought, of course, also caused widespread unemployment among peasants, giving them both the time and additional motivation—either hunger or fear of hunger—to join the Boxers. Cohen concludes that “it was this factor, more than any other, in my judgment, that accounted for the explosive growth both of the Boxer movement and of popular support for it in the spring and summer months of 1900.”

Scapegoating, of course, is a dangerous phenomenon, especially when one is a member of a minority religion. However, it can be secular as well as religious. California has already seen television commercials by a group that believes that “California’s drought could have been prevented” with anti-immigrant policies. In an interview with The Los Angeles Times, William Patzert, a climatologist from NASA’s Jet Propulsion Laboratory, points out that blaming the drought on immigrants is illogical. It isn’t caused by immigrants drinking too much water or showering too often, he says, but rather it is due to meager snowpack and poor planning.

Though most people are not so quick to attribute causation of the drought itself to any demographic, the drought has highlighted awareness and criticism of individuals and institutions perceived to be using more than their fair share of water. One group that has been criticized is almond farmers, who grow a popular perennial cash crop that requires watering every year and cannot be left fallow. Another group that has been criticized is Southern California residents, who astoundingly “used more water than ever this February,” according to Amy Westervelt of The Guardian.

Public outrage has also been directed at companies bottling water in California to sell elsewhere, such as Walmart and Nestlé. Nestlé’s CEO recently stated that Nestlé would “absolutely not” stop bottling its water in California and added that “if I could increase [the amount being bottled], I would.” An online trend known as “drought-shaming” has also targeted members of the upper class who still maintain their lawns and swimming pools.

Percentage-wise, agriculture accounts for “roughly 80% of all human water use” in California. Bottled water companies and urban residents have been quick to point out this fact, disclaiming the overall significance of their own water usage. Even among farmers, though, “water scarcity and buckling land have neighboring farmers eyeing one another warily,” writes Matt Richtel  in the New York Times. “Buckling land” is a consequence the practice of groundwater pumping, which drains aquifers and can cause the ground to sink, an effect known as subsidence. In areas “where subsidence is the worst, the land can sink as much as a foot each year.”

The heightened awareness around water usage and its consequences has led to an increase in water’s value as a commodity. However, this has not necessarily led to an increased respect for the sacred—certainly not at the level of public policy. The drought has also drawn attention to California’s system of water rights seniority, in which claims “staked more than a century ago” are the last to be subjected to mandatory cuts in water usage. However, this policy ignores the fact that indigenous people have the greatest seniority when it comes to a relationship to the land and watersheds, and instead privileges the heirs of the first colonizers.

One proposed “solution” to water scarcity is a raising of the Shasta Dam. However, this proposal is a reiterated existential threat to the Winnemem Wintu, an indigenous tribe inhabiting “ancestral territory from Mt. Shasta down the McCloud River watershed.” The Winnemem Wintu website states:

The Winnemem not only lost our villages on the McCloud River when the Shasta Dam was erected during World War II, we also lost many of our sacred places beneath Shasta Lake. These are places to which we hold an emotional and religious connection, and their loss remains a void in our lives as Winnemem.

The proposed raising of the dam would have additional disastrous effects. The Winnemem Wintu explain, “A dam raise of about 18-feet, the most likely scenario, would permanently or seasonally flood an estimated 39 sacred sites along the McCloud River, including Puberty Rock, and would essentially end our ability to practice our culture and religion.” The website poses the question as an issue of religious freedom: “If there were only a few hundred people left who practiced Islam or Judaism, would the country support knocking down the last mosque or the last temple? That is what a dam raise would do to the Winnemem.”

Construction of the Shasta Dam. [Public Domain]

Construction of the Shasta Dam. [Public Domain]

The initial construction of the Shasta Dam also “blocked the salmon runs,” and the Winnemem “advocate for all aspects of clean water and the restoration of salmon to their natural spawning grounds.” The Winnemem Wintu website promotes salmon restoration as “a far more sensible, cost-effective economic stimulus that will provide long-term rather than short term benefits,” and points out that the proposed dam raise would ultimately “yield a relatively small amount of very expensive water.”

The Winnemem Wintu clearly know what they are fighting for. What stance will other minority religious traditions, especially those that see water as sacred or honor spirits related to water, take on the drought and issues surrounding water usage?

Paul Cohen states the obvious when he writes that “while the basic premise that natural disasters are to be accounted for by some supernatural agency acting in response to human wrongdoing appears with great frequency, the particularities of a society’s response to such disasters…will be shaped by the special cultural forms and historical experience of that society.” In other words, given religious diversity, such as one finds across the spectrums of Neo-paganism or polytheism, one can only expect a diverse array of religious interpretations of and responses to drought. The previously cited example of government officials attempting to ascertain the cause of drought during the Late Qing Dynasty shows that divergence of interpretation can reach even the individual level. Nonetheless, some general ideas about the relationship between religion and drought in the modern day can be considered and discussed.

The idea of “correction of human misconduct in order to reestablish cosmic harmony” does not inherently require the targeting of a specific demographic for punishment. At its core, this idea relies upon the religious concept that there is such a thing as “cosmic harmony” in the first place. Second, a quick look at current events is likely to lead many to reach the conclusion that if such a thing as “cosmic harmony” exists, it has been disrupted, and that drought is a symptom of that disruption. Finally, though definitions of what constitutes “human misconduct” may vary widely, the essential principle behind the idea is that human actions matter; they have unseen consequences.

Based upon these three principles, a great number of religious interpretations and responses are possible. The “correction of human misconduct” could entail changing one’s own behavior, seeking to convince or coerce others to change theirs, direct action to stop specific acts of “misconduct,” or a combination of any of the above. The Boxer placard addressed to Chinese Christian converts advocated both change of personal behavior and joining the larger social movement: “It is a matter of great urgency that you quickly join the Boxers and sincerely mend your ways.”

One recent interpretation of the California drought can be found in P. Sufenas Virius Lupus’s short story “Robigalia 2015,” which marked the annual sacrifice to the ancient Roman deity Robigo or Robigus. Robigo was once propitiated to avert blights on grain. Lupus notes that grain blight is less of a concern in the modern day than it was in antiquity, but proceeds to explore the possibility that “the water shortages of California–an event as much due to human causes as to the waning portion in the cycles of nature–became the outlet via which Robigo was able to come to the fore again.” In a comment below the story, Lupus writes, “I don’t think by any means this is ‘the answer’ or anything of the sort; but, I think given the state of the world, if we thought more in these terms as polytheists, people might want to do something about these matters (insofar as they can) more than they do otherwise.”

In his essay “Restoring Sovereignty and the Path Forward,” Brennos writes about the ancient Irish concept of divinely-granted sovereignty:

The failure of a King to meet their obligations either by breaking their agreements with the Otherworld or their people, resulted in withdrawal of Sovereignty which had disastrous effects such as crop failures and famine, the death of livestock, disease and hardship. In a situation like this, the failed King would step down, die in battle, or be sacrificed to allow a more suitable King to take their place.

The quotes by Qing government officials are related to similar ideas in China about the link between political legitimacy and cosmic harmony. Even more explicitly, in Transcendence & Divine Passion: The Queen Mother of the West in Medieval China, Suzanne Cahill writes that drought and rebellions and heterodox religious movements were all seen equally as signs “of the imminent fall of the Han rulers.” Or in other words, these events were seen as symptoms of the ruling dynasty’s loss of the Mandate of Heaven.

What does any of this have to do with people who don’t live in California? As Brennos writes, “At the heart of this type of Sovereignty of the Land is interconnectedness.” This interconnectedness is both natural and divine. It has a social aspect as well.

Everything is Connected

In Late Victorian Holocausts, Mike Davis links the worldwide droughts of 1876-79, 1888-91 and 1896-1902 to the El Niño-Southern Oscillation (ENSO) weather pattern, the rise of the global capitalist economy, and the expansionist land-grabs of the New Imperialism.

El Nino 2015 [Public Domain]

El Nino 2015 [Public Domain]

According to the NDMC, El Niño is a phenomenon involving increased water temperatures off the western coast of South America, while the Southern Oscillation is a “seesaw of atmospheric pressure between the eastern equatorial Pacific and Indo–Australian areas.” The acronym ENSO is used to describe the two phenomena in conjunction. “Atmospheric interactions between widely separated regions,” such as those seen during ENSO events, are termed “teleconnections.” Though not all variations in weather patterns during ENSO years are attributable to ENSO, the NDMC reports that “researchers have found the strongest connections between ENSO and intense drought in Australia, India, Indonesia, the Philippines, Brazil, parts of east and south Africa, the western Pacific basin islands (including Hawaii), Central America, and various parts of the United States.”

Davis notes that all of these areas, plus China, were severely affected by worldwide droughts during the late Victorian era, though “the instrumental record before 1957 is generally too poor to support” attaching the El Niño label to specific years. He further observes that colonial policy and capitalist economics contributed to many of the resulting famines. During the 1877-78 drought and famine in British-ruled India, for example, “grain merchants […] preferred to export a record 6.4 million cwt. of wheat to Europe in 1877-78 rather than relieve starvation in India.” The British Viceroy, Lytton, further imposed an increase in taxation on salt and on “petty traders (professionals were exempt),” which he claimed would serve the purpose of “insuring this Empire against the worst calamities of a future famine.”

In fact, however, “the whole accumulated fund was used either to reduce cotton goods tariff or for the Afghan war.” Lytton’s increase in taxation demonstrated not merely a policy of laissez-faire, but of deliberate imperial expansion at the direct expense of the starving poor. Thus, Davis concludes, the deaths attributed to the “natural” causes of disease and El Niño-exacerbated drought cannot actually be separated from economics and politics. Davis’s analysis of the Indian famine of the 1877-78 can be applied to the present day as well.

2015 is an El Niño year. American scientists initially described this year’s El Niño as “weak” in March, but Australian scientists disputed this forecast in May. “‘This is a proper El Niño effect, it’s not a weak one,’ David Jones, manager of climate monitoring and prediction at the Bureau of Meteorology, told reporters.” El Niño has been linked to increased rain in California in the past, but Mike Halpert, deputy director of the Climate Prediction Center at the National Oceanic and Atmospheric Administration, pointed out in March that “this El Niño is likely too late and too weak to provide much relief for drought-stricken California, as California’s rainy season is winding down.” However, as always, El Niño is predicted “to increase prices of staple foods such as rice, coffee, sugar and cocoa” around the world.

Mike Davis calls famines “wars over the right to existence.” He notes that the Late Victorian era saw explicitly religious revolts in conjunction with droughts in China, the Philippines, Vietnam, Korea, Zimbabwe, Mozambique and Brazil. And, as the export of wheat from India in the 1870s and Nestlé’s bottling of California’s spring water both demonstrate, famine and drought are inextricably linked with economics as well as with military campaigns and politics. Any religious interpretation of current events, therefore, must necessarily take a global perspective as well; ENSO’s “teleconnections” are not merely meteorological. From a religious point of view, unseen “teleconnections” can be said to underlie the very fabric of reality. As the drought in California continues to intensify, both Californians and non-Californians will be affected by more and more drastic changes. The need for more prayers and rituals—or a perhaps even a fundamental “correction of human misconduct in order to reestablish cosmic harmony”—will intensify as well.

SAN FRANCISCO, CALIFORNIA – On the morning Feb. 10, the U.S. Ninth Circuit Court heard arguments in the case of Dennis Walker v. Matthew Cates. Walker is an inmate at the California Medical Facility in Vacaville. His claim, which was originally filed in 2011, is that prison administrators violated his religious rights by forcing him to have a “non-Aryan” cellmate.

As noted in the case text from a 2011 court document, Walker “is an Aryan Christian/Odinist, ethnically white without gang affiliation.” In 2008, he was assigned a “non-Aryan Muslim” cellmate. When he resisted, Walker was disciplined. After further complaints in 2009, the administration reclassified him to be celled with only his own race. But that action was later “rescinded” per the 2008 California Integrated House Program, which prohibits segregation.

As a result, Walker, together with prisoner Robert Glover, filed a complaint against the state. The court asked the men to file their complaints separately. They did, and in July 2011, Glover’s case was dismissed. However, according to one source, it is still hung up in the system somewhere. However, Walker continued on with new arguments being heard yesterday in a motion from the defendants to dismiss the case.

According to Walker’s assigned attorney Elliot Wong, he claims that he was “denied the setting under which he performs a quintessential religious exercise, namely a solitary religious ritual, in which he prays to his gods, and subsequently being punished for refusing to yield to his religious beliefs. The religious ritual in this case is referred to as a spiritual circle of Odinist Warding, which is a ritual in which he prays to his gods and communicates with his gods. According to his sincerely held religious beliefs, he draws and activates this circle within his cell and he believes that this circle may be open or breached, by what he believes is spiritual pollution that emanates from individuals of another race.”

Almost immediately, the judges move to the heart of the issue. Is Walker’s request to be celled with only white inmates based on a “sincerely held religious belief” or simply based on racism? As the judge notes, the original filings did not include any mention of this ritual or other specific religious requirements. Wong did admit that these details were left out, but could be included in a new amendment.

The original filing states in part:

the application of the IHP violates plaintiff’s right to the free exercise of his religion protected by the First Amendment of the United States Constitution, and the Religious Land Use and Institutionalized Persons Act (“RLUIPA”), his Eighth Amendment right against cruel and unusual punishment, his Fourteenth Amendment rights to equal protection and due process, and his Fifth Amendment right to due process. (FAC at 5-6).Plaintiff seeks damages, as well as declaratory and injunctive relief.

As the attending judges note, there was no mention of the ritual. In these original documents, Walker did not address, in concrete terms, the “substantial burden” placed on his free exercise of religion by the presence of “alien spiritual pollution,” as noted in yesterday’s hearing.

After some discussion, Judge Sidney Thomas said, “I gather from the answers to the questions that [Walker] is not willing to amend his complaint to say that he can perform the ritual outside his cell and perform be housed with a non-white inmate.” Wong answered, “I believe that would be correct.”

Rev. Patrick McCollum, who has worked closely with the California prison system for years, said, “In this case, the inmate can still practice his religion in a number of venues besides his cell even if he had an inmate of color in his cell, so his religious rights are not being violated, at least not under the spirit of the law. Also, there is a long history of non-white participation in Nordic religions which has a been around for over a thousand years, and there are Odinist groups in a number of prisons that already welcome people of color, so the racial argument is shaky to begin with. That is not to say that the inmate’s beliefs are not sincere, it’s just that they don’t meet the standard required by law.”

Judge Thomas said, “We are not going to segregate our prisons.” However, this was only a hearing; no final decision was made and no further dates given.

While the specifics of the Walker v. Cates case are focused on race, the situation goes to the heart of a very recent dialog on the boundaries of religious freedom within a defined social structure. It is struggle that is currently plaguing courts and lawmakers. At what point does society substantially burden religious freedom? And, at what point does religious freedom substantially burden society?

In Georgia, Rep. Sam Teasley just proposed to a new RFRA to protect the “rights of people of faith.” In opposition to this bill, a county commissioner  was quoted as saying, “If, for example, a Wiccan believes their religion does not allow them to render any payment to any entity but God, do they have to pay their taxes?” While the tax comment is outlandish, there are many related issues, such as the recent debate over the allowing inmates to have facial hair, when required by their religion.

In terms of Walker v. Cates case, Ryan Smith, co-Founder of Heathens United Against Racism, noted, “The real key point made in this case by the defendant is that the plaintiff has to show these desires are motivated by genuine religious belief and not some other motive.” The plaintiff does have the burden of proof. As noted by the judges in the hearing, Walker has not provided any such proof. In addition, as detailed in the 2011 case text, “[Walker] failed to exhaust his administrative remedies before bringing the instant action recommdations [sic] noted.” In other words, if his concerns were purely based on the practice of religious rites, he had other options.”

McCollum explained, “In current practice in correctional facilities, only a small amount of time is allocated to religious practices for all faiths. This is based on past court rulings that religion must be accommodated by the least restrictive means, while at the same time balancing the manageable operation of the institution. If the Odinist is given a short period of worship time of equal duration to that of other faiths that would be meeting the standard set by law and not violating his rights.”

But Smith doesn’t believe that Walker’s claims are religious at all. He said,”[It is] definitely something but it isn’t religion from where I sit and its history is not religious in nature. I don’t think this case being dismissed would be a problem for the vast majority of Pagan inmates as what the plaintiff is asking for here is not justified by religion but by bigotry and based on what I understand of the issue is seeking an exemption that has never been applied in a religious context.”

McCollum added that he doesn’t believe that the Odinist can win this case. He said, “If the court were to rule in the inmate’s favor to segregate him from other races or faiths for religious reasons, they would also have to segregate the Jews, some Christian traditions, and a number of other faith groups under the same arguments, as many teach in their doctrines or practices, separation by faith or ethnicity also.”

As Judge Thomas said, “We can’t do that.”

Conversations are on-going; for this particular situation and others. Politicians and individuals are continually challenging the boundaries of our rights to practice religion or not. At the same time, the courts wrestle with the test used to determine a “sincerely held” religious belief and how it should be upheld, ignored or negotiated within the established laws and regulations of society.

OAKLAND, CALIFORNIA – Priestess and activist T. Thorn Coyle and over 100 others made local news when they showed up at the inauguration of Oakland’s 50th Mayor, Libby Schaaf. The peaceful protest, organized by a coalition of area groups and individuals, is another example of the ongoing #blacklivesmatter grass roots campaign and actions demanding social reform.

[Photo Credit: Kim Beavers]

[Photo Credit: Kim Beavers]

“There is … a long history of corruption and misconduct in the [Oakland Police Department,] so much so that they’ve been threatened with federal receivership. Oakland has also played host to Urban Shield, a convention and training event that is a large part of the militarization of police in the U.S. By protesting at the inauguration, we wanted people to remember that as long as Black lives in our county are treated as if they aren’t sacred … there will be no business as usual,” explained Coyle.

In recent months, she has become actively involved in an organization called Anti Police-Terrorism Project (APTP). This organization is part of a larger group called the O.N.Y.X. Organizing Committee, which is “committed to raising the consciousness of Black people to facilitate the healing of our bodies’ minds and spirits in order to create sustainable, just, equitable and thriving Black communities.”

Coyle told The Wild Hunt, “I’ve been active in justice movements for most of my life, trying to find ways to best support building communities of love, equity, and justice. After my first APTP meeting, I felt lit up inside rather than drained. I thought, ‘Here is a group that has potential to actually do effective action!’ It is diverse coalition under Black leadership, which I really appreciate.”

Molly Costello being interviewed.  [Photo Credit: Alan Blueford Center for Justice]

Mollie Costello being interviewed. [Photo Credit: Alan Blueford Center for Justice]

In a Monday press release, APTP spokespersons Cat Brooks and Mollie Costello explained that their goal was to send a message to Mayor Libby Schaaf, reminding her that she will “be held accountable by communities demanding justice for victims of police violence.” During an interview, Costello explained the local context behind the protest. For those outside of Oakland, Brooks summarized the problem by simply stating, “Schaaf does not have the best record in dealing with police relations with the community.”

The scheduled protest was divided into two distinct parts. The initial event was a silent gathering outside the Paramount Theater. Protesters were asked to wear black and signs were passed out. Coyle was there along with a number of other Bay Area Pagan and Heathen activists, including Solar Cross Temple member Rhiannon Laakso; Coru Cathubodua members Patrick Garretson and Brennos Agrocunos, as well as Kim Beavers, who was documenting the entire event. Coyle said also she saw many others from the local Pagan community.

They all stood in solidarity with APTP and with the other organizations involved. At one point, a protester tweeted that there were in fact more protesters outside the theater than guests waiting to attend the inauguration.

When the theater doors opened, some of the protesters went inside for the second part of the scheduled action. During the silent presentation of the colors, Coyle began singing an old union song, “Which side are you on?” As she explained, “The song was adapted by a group in St. Louis who did this action that we modeled ours after.” APTP changed the words from “justice for Mike Brown” to “justice for Black lives.” There actions were video documented and posted on You Tube.

Coyle said, “The MC panicked and quickly called the national anthem singer onto the stage with his mic. So we ended up singing and doing a banner drop through the anthem and the Pledge of Allegiance, which seemed fitting.” The banner, which was dropped from the mezzanine read, “End Police Terror.”

After the event, the APTP spokespersons called the event “beautiful,” saying that they welcomed the new mayor in “true Oakland style.” Mayor Schaaf had little reaction to the protesters except to tell an ABC reporter,”I embrace protest. Protest is part of Oakland’s DNA.”

After a few rounds of the song inside the theater, Coyle led the protesters outside still singing. In retrospect, she said that recent national and local events have changed her, adding “I had to find more ways to speak out and work against government harassment, profiling, imprisonment, and killings of Black and brown people. My writing is one way. Interfaith work is another. Organizing with APTP is rapidly becoming another.” She added, “We are in the midst of a new civil rights movement. The chance to say, loudly, that Black Lives Matter, is one that I, who preaches that all life is sacred, and that the Gods and Goddesses are reflected in our eyes, cannot pass up.”

 

[Cara Schulz is another one of our talented weekly staff writers. She brings you the news and issues that affect Pagan and Heathen communities around the world. If you like her work and that of our other writers, help us by donating to our fall fund drive. Bringing you news and stories is what we love to do. Your continued support makes it possible for us to continue. Thank you very much.]

This year’s Antelope Valley Pagan Pride Day (AVPPD) had some unwelcome guests, a small group of loud protesters yelling Christian prayers and slogans. AVPPD organizers asked police to disperse the protesters, but the Lancaster Sheriff’s deputies refused to assist.

The AVPPD event took place September 27 at George Lane Park in Los Angeles County. The organization had rented a portion of the park, and was just getting ready for its first ritual of the day, a Heathen Blot scheduled at 10:30 am, when four protesters arrived. They carried signs with bible verses on them. The protesters did not attempt to enter the park, but stood on the sidewalk as one of them yelled prayers and admonishments about going to Hell.

Lisa Morgenstern, president of the First Pantheistic Center of the Antelope Valley which is the sponsoring organization for AVPPD, approached the group and asked them to not enter the park or disrupt the worship service with its yelling. Ms. Morgenstern captured the encounter on video.

Morgenstern says the protesters interfered with their religious service. “It delayed the beginning of our opening blot, because we were trying to get police response. And there were some children that he frightened because he was shouting.”

Lisa Morgenstern [AVPPD fb page]

Lisa Morgenstern [Photo from the AVPPD Facebook page]

Morgenstern called the Lancaster Sheriff’s Station to ask for assistance. In California, it is a misdemeanor to intentionally interfere with a public meeting or assembly, such as a public prayer vigil, and carries a possible 6 month jail sentence. There is a similar law, with a higher penalty, which makes it illegal to disturb a religious meeting, but this only covers worship services held in a tax-exempt place of worship. Morgenstern says:

I called the station directly instead of 911 since it was not an emergency per se. Unfortunately I do not remember the name of the Sheriff’s Deputy with whom I spoke. He did tell me, however, that despite the fact that we had a religious event going on, that he could not take action because the picketers were not on the park property but on the public sidewalk. I walked towards Wayne to notify him of this information and he pointed out the Deputy parked on the lawn, and I spoke further and walked over to him. As I walked the Deputy on the phone was apologetic but did say that they would make a point to slow down their drive-bys when they came by the park to make their presence known. Deputy Goldman told me the same thing after speaking with the Deputy at the station on my cell phone at the request of the station Deputy, that he could take no action without them stepping into the park. At this point I was in tears because I know that it is illegal to disturb a religious worship service in California intentionally, and this was definitely intentional. I asked Deputy Goldman, who was still sitting in his vehicle by the way, if he could walk over to where they were and maybe just observe them and cross his arms and let them know he was there, or look threatening? Please? He responded, ‘I’m not going to do that.’ 

Morgenstern says the group went ahead with the blot and tried to drown out the protesters, who continued to yell until they left, sometime in the afternoon. “The things that he was yelling bothered me enough that I actually turned on some music and tried to drown him out,” says Morgenstern.

Ritual held at the September AVPPD event. {Photo from AVPPD fb page]

Ritual held at the September AVPPD event. [Photo from the public AVPPD Facebook page]

This is not the first time an Antelope Valley Pagan event has been disturbed by protesters, nor is it the first time the Lancaster Sheriff’s department has refused to help.

On March 16th, 2002, a Spring Equinox ritual was held in the parking lot of a Lancaster Pagan shop when a group of Christians arrived to protest. According to news site Unknown Country:

At first the Christian guests remained mostly seated along the edge of the Pagan ceremony, praying quietly. Among them was a volunteer chaplain from the Lancaster Sheriff’s Office who sat in an SUV with its motor running. But as the ceremony got rolling, the Rev. John Canavello [of Life Changers Christian Center ], who has since been suspended from the Sheriff’s office, allegedly pumped up the volume on his car stereo, drowning out the Pagan songs with a loud blast of Christian music, according to High Priestess Cyndia Riker, owner of the Witches Grove gift shop, which hosted the event. Rikker says the protesters then circled the Pagans and began praying loudly.

This time, too, the Lancaster Sheriff’s department, located 3 blocks from the store, was called but didn’t arrive until 4 ½ hours later, long after the Equinox service had ended and the protesters were gone. Lancaster Sheriff’s Capt. Tom Pigott said California law only places limits on protests taking place in tax-exempt buildings that disturb a group, not events held in parking lots.

The AVPPD doesn’t know to what organization or church the protesters from the September 2014 event belong. But organizers say they feel unsafe knowing local law enforcement won’t assist them if they have problems. “Our Pagan Pride event is considering whether or not we need to move back to Palmdale,” says Morgenstern. She added, “We had moved to a county park to save money, but I can say with great confidence that if I call the police in Palmdale, we get response there. The mayor of Palmdale, James Ledford, in grave contrast to the standing Mayor of Lancaster, is open minded, and attends almost every Antelope Valley Interfaith Council event.”

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!

Local papers in Geyserville, California are reporting that Lady Lorean Vigne, founder of Isis Oasis Sanctuary, passed away on July 15th at the age of 82.

Photo: Geyserville Press Democrat.

Photo: Geyserville Press Democrat.

“Lady Loreon Vigne was a successful business woman who brought an animal sanctuary, Egyptian Temple and retreat center to the agricultural town of Geyserville.  She brought new ideas and welcomed all to be a part of her journey by opening Isis Oasis one Sunday a month to visitors. A local Geyserville personality, Vigne opened her Isis Oasis home to the community for many years.”

Lady Lorean Vigne founded the Isis Oasis Sanctuary in 1978, and it was officially recognized as a church in the state of California in 1996. Dedicated to the Egyptian goddess Isis, they followed the principles of the Fellowship of Isis, as stated at their website.

“We generally follow the principles of the Fellowship of Isis, out of which our temple was born. The FOI was established by Lady Olivia Robertson and her brother at Clonegal Castle, Enniscorthy, Ireland, which has thousands of members in over 80 countries. Those who are members of the FOI are connected only by their love for the Goddess as each practices in whatever way they wish. The idea is to create balance by incorporating the feminine in deity. We all need the nurturing, forgiveness, and compassion that the Great Mother provides, as we seek to integrate and strengthen both our lunar and solar qualities. Those who become Priestesses and Priests of Isis, within this Temple, pledge to honor all life and commit to help the earth and her people’s not only for her preservation but to bring to our lives and the lives of future generations more light and wisdom.”

286087_10150352604262317_4806791_oLady Lorean Vigne, in addition to overseeing the temple, was an artist and craftsperson, and was married to the Beat-era experimental filmmaker Dion Vigne. A larger than life personality, she was known for her famous pet ocelots, and patronage of the arts in Geyserville. The Temple of Isis at Isis Oasis Sanctuary released the following statement on her passing.

“It is with sad tidings that we announce today the passing of Lady Loreon Vigne into her journey beyond the veil on July 15th. As she enters the care of Anubis, on her journey to the land of Osiris, we have been holding her noon ceremonies and vigils here at Isis Oasis HQ. She has taught and touched many, and continues to do so with her spirit, within the Temple of Isis and beyond. As co-hostess of this Symposium, Loreon had a hand in creating each and every aspect of it, and we will continue her work throughout the event, being true to her spirit and zest for knowledge, and the sharing of that knowledge. In addition, we will have a special High Holy Ceremony honoring the life and work of our Great Lady, celebrating her life and artistry. This formal ceremony will be a precursor to a second honoring at our Annual Convocation, where new Priestesses and Priests are ordained into the Temple of Isis and Fellowship of Isis.”

A formal ceremony honoring Lady Lorean Vigne will be held at the Temple’s annual Inner Sanctum Symposium at the end of August.

“I am sad to hear the news of the passing of another Great Soul, but I know that Loreon knows the way home. Her life was such a blessing to so many others. I met Loreon at the World Parliament of Religions in Chicago so many years ago now, yet it feels just like yesterday and though we never had the opportunity to meet again, her work and achievement remain an outstanding inspiration. Thank you Loreon, for blazing the trail that others might follow in your footsteps.” – Naomi Ozaniec

For more on the life of Lady Lorean Vigne, she wrote an autobiography entitled “The Goddess Bade Me Do It” that’s available for purchase through the temple. May she rest in the arms of her goddess. What is remembered, lives.

Here are some updates on stories previously mentioned or reported on at The Wild Hunt.

Hollicrop-589x1024At Patheos, Holli Emore, Executive Director of Cherry Hill Seminary, writes about her meeting with South Carolina Governor Nikki Haley, as part of an interfaith proclamation that was issued for the month of January. Quote: “I don’t support Haley politically. But that is not the point; politics is not what brought us together on this occasion. Once elected, Haley became my governor, and I am deeply grateful for her support of interfaith work. To our knowledge, South Carolina is the only state in the U.S. to acknowledge the importance of religious plurality and issue a formal proclamation. Haley may understand, better than any other governor in the nation, that nurturing diversity will strengthen us, not just spiritually, but also economically and in the public sector.” Last month, Wild Hunt staff writer Heather Greene wrote about Gov. Haley’s proclamation, and the role Emore (as a Pagan) has played in South Carolina’s interfaith community.

marianne-williamson-smilingBack in December I noted the Congressional candidacy of New Age superstar Marianne Williamson, author of the immensely popular self-help book “A Return to Love.” Now, the Religion News Service has a piece up about her “prayerful” bid for political office. Quote: “With about four months before primary elections, Williamson is seeking to tap into widespread discontent and disillusionment and apply her own brand of well-packaged, transformational wisdom to stoke ‘a people’s movement. It’s the people who have to intervene, because the political status quo is part of what has taken us to where we are,’ Williamson said in an interview this week, highlighting corporate money as a primary cause for the present state of affairs. ‘It’s an all-hands-on-deck moment.’ Williamson launched her campaign in October. She wants to end the status quo of capitulation to corporate money in politics and encourage an engaged, loving electorate.” With the recent retirement announcement of Democrat Henry Waxman, who currently holds the contested California seat, what was once a long-shot now seems somewhat more likely.

religion-50-year-change-Figure2We talk a lot about the “nones” here at The Wild Hunt, those folks who refuse to be pinned with a religious label, and who have experienced rapid growth in recent years. The ongoing question is: what will their ascent mean for our society and how we conceive religion’s role in it? Americans United points to some new data from Baylor University researchers, which shows the United States becoming more religiously diverse, including the rise of “nones” and “others.” Quote: “The proportion of Americans who identify with “Other” religious traditions has doubled, an increase that is closely tied to the increased immigration of Asian populations who brought non-western religions (e.g. Buddhism, Hinduism, Islam) with them. While still a small proportion of the overall population, they contribute greatly to the increased religious diversity of the American religious landscape. In 20 states, scattered in the Midwest and South, Islam is the largest non-Christian religion. Judaism is the largest non-Christian religion in 15 states, mostly in the Northeast, and Buddhism is the largest religion in 13 western states. In Delaware and Arizona, Hinduism is the largest non-Christian religion, while in South Carolina it is the Baha’i.”

blog-jesusinschool-500x280_1At the end of January, I profiled how a Buddhist student was harassed by the Christian majority at a public school district in Louisiana, prompting litigation from the ACLU. Since then, the story has exploded across the Internet. Now, prominent culture blog Boing Boing points to an ACLU-penned petition to Attorney General Eric Holder, asking for a federal investigation. Quote: “No child should be subjected to the type of humiliation that our son has endured. The Department of Justice has the power to end this unlawful religious discrimination at schools in Sabine Parish and set an example for the rest of Louisiana— but we have to make sure they take the case. Please join us in calling on the Department of Justice to launch an immediate investigation into this unlawful religious discrimination so that no other child has to go through the harassment that our son has endured.” We will keep you updated as this story develops.

President Obama at the 2012 National Prayer Breakfast.This past Thursday was the National Prayer Breakfast, for those who missed it (that would include me). You can read President Obama’s full remarks, here. Quote: “Now, here, as Americans, we affirm the freedoms endowed by our Creator, among them freedom of religion.  And, yes, this freedom safeguards religion, allowing us to flourish as one of the most religious countries on Earth, but it works the other way, too — because religion strengthens America.  Brave men and women of faith have challenged our conscience and brought us closer to our founding ideals, from the abolition of slavery to civil rights, workers’ rights.” As I’ve pointed out in the past, despite the bipartisan good-naturedness and calls for religious freedom, the National Prayer Breakfast has deeply problematic elements for anyone who isn’t a Christian. Activist groups have called on politicians, to seemingly no avail, to boycott this event. At least the existence of gays and non-believers was invoked this year. Maybe we’ll actually get to a point where it’s robustly interfaith too.

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

There are lots of articles and essays of interest to modern Pagans out there, sometimes more than I can write about in-depth in any given week. So The Wild Hunt must unleash the hounds in order to round them all up.

  • Will Marianne Williamson become the first New Age guru elected to Congress? Williamson, who rocketed to fame with the publication of “A Return to Love” in 1992, is challenging Democrat Henry Waxman in California’s 33rd Congressional District of the U.S. House of Representatives. Quote: “In these first days of her unlikely campaign, Ms. Williamson is making the case that an injection of her brand of spirituality is what American politics needs. ‘America has swerved from its ethical center,’ she said. ‘Most of us want to feel that we can have a progressive conversation and contextualize it morally. To me, drone use is a moral issue.'” Unseating the popular Waxman may be difficult, and Democratic operatives are skeptical that she’ll succeed. Still, Williamson’s candidacy does introduce an interesting dynamic of spiritual progressive “Left-Coast” superstars deciding to take an active interest in political matters.
  • The Hopi Tribe has filed suit against a Paris auction house, hoping to stop the sale of sacred Katsinam masks. French laws are far more permissive about such sales, and doesn’t have the regulations that the United States has regarding indigenous sacred items. Quote: “Advocates for the Hopis argue that selling the sacred Katsinam masks as commercial art is illegal because the masks are like tombs and represent their ancestors’ spirits. The tribe nurtures and feed the masks as if they are the living dead. The objects are surreal faces made from wood, leather, horse hair and feathers and painted in vivid pigments of red, blue, yellow and orange.” This is not the first time such a sale has transpired, and the Hopis hope this new round of court battles will provide a different outcome.
  • The Guardian reports that the Vatican and Bodleian libraries have launched an online archive of ancient religious texts. Included in those texts will be several works of interest to my readers. Quote: “The works to be digitised include the small but staggering collection of Greek manuscripts in the Vatican, including ancient texts of works by Homer, Sophocles, Plato and Hippocrates.” 
  • I maybe be downright chilly towards the antics of New Age gurus, but early New Age music? That’s another thing entirely. Quote: “Forget everything you think you hate about New Age music. I Am The Center: Private Issue New Age Music In America 1950-1999 is a stunning compilation of beautiful, chill, complex, psychedelic, trancy, spacey, and surprisingly deep music that was self-published and self-distributed, mostly on cassette tapes in a 1970s and early-1980s heyday of experimentalism.” Like Disco, commercial plunder ruined the genre, but both are having their proper place in history restored.
  • Televangelist Paul Crouch, founder of the Trinity Broadcasting Network, died on November 30th. During his life Crouch was dogged by accusations of fiscal impropriety and plagiarism, among other things. The Los Angeles Times has a thorough obituary for the curious.
Lance Reddick

Lance Reddick

  • Actor Lance Reddick, famous for his work with the show Fringe, is joining the cast of American Horror Story: Coven as the loa Papa Legba, who oversees communication, and acts as the intermediary between our world and the word of spirits and powers (as such he is uniquely honored within Haitian Vodou). There’s just one problem, he’s being decribed as, quote, “voodoo Satan” by the producers. Quote: “The character, described as Coven‘s version of ‘voodoo Satan,’ plays a pivotal role in the life of Marie Laveau (Angela Bassett) and will be an important figure in the series’ remaining four episodes. Show co-creator Ryan Murphy teased Legba’s involvement in our recent EW AHS: Coven cover story: ‘You find out that’s how come Marie Laveau looks so good — because she sold her soul!'” So, that’s problematic, to put it nicely. I imagine practitioners of Vodou who are already unhappy with how their faith is being portrayed won’t be especially pleased by this new turn of events. I will be following up on this story soon.
  • Brooke McGowan of the Tea Party News Network is apparently concerned that Wiccans are making God, like, really, really, angry. Quote: “In this nation we have turned away from the God of the Bible and we’ve told him he’s simply not welcome here,” McGowan said. “We have welcomed pluralism, atheism, secular humanism, Wicca and even Islam.” What a charmer! I bet she’s fun at parties.
  • The Fayette County jail in Pennsylvania will now allow Wiccan services for inmates thanks to the efforts of Kathryn Jones. Quote: “Kathryn Jones of Uniontown told the board Wednesday she has ’15 years’ leadership as a Wiccan.’ […] Jones said she had been permitted to conduct services in the prison chapel in the past, but recent requests have been denied. ‘I’ve asked for months for a visit in the chapel,’ Jones said. […] Angela Zimmerlink and Vincent Zapotosky, county commissioners who serve on the prison board, said Jones’ requests are to be granted, provided her requested times do not interfere with previously scheduled uses of the room.” Sometimes, activism can be a simple as not going away.
  • Here’s the first official trailer for Pompeii, out in February. Quote: “The film stars Kit Harington as an enslaved Celtic gladiator named Milo who falls in love with a noblewoman (Emily Browning) on the eve of a massive volcanic eruption that destroys Pompeii, an event that also brings him face-to-face with the man who slaughtered his family years earlier.”

That’s it for now! Feel free to discuss any of these links in the comments, some of these I may expand into longer posts as needed.

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!

James L. Bianchi

James L. Bianchi

Earlier this year, I reported on an emergency Pagan conclave in California to discuss proposed regulations by the California Department of Corrections (CDCR) relating to religious items allowed by incarcerated Pagans. This “Religious Property Matrix” would significantly change the way religious materials were handled, and Pagan prison chaplains wrote impassioned editorials both for and against the new guidelines. Now, James L. Bianchi of the House of Danu’s chaplaincy program, who called the initial conclave, has issued a press release on proposed revisions to the property matrix that address many (but not all) concerns voiced by Pagans. Quote: “Though the revisions in the proposed Matrix represent substantial progress, we need to remain vigilant to ensure that the spiritual needs of our people are accommodated as required by federal law, and that Pagans enjoy the same religious freedoms as other religious traditions as required by the 1st, 5th, and 14th Amendments of the Constitution.” You can see the proposed revisions, here. Public comments on these changes are open until July 16th at 5pm, and can be sent to Timothy M. Lockwood, Chief, Regulation and Policy Management Branch, Department of Corrections and Rehabilitation.

Chalice & Blade

Chalice & Blade

From our “better late than never” department: Pagan band Chalice & Blade, which features songwriter and podcaster Mojo of The Wigglian Way, had one of their most popular songs, “I Hear You Calling,” featured on the US television show “Being Human” earlier this year. The episode “One is Silver and The Other Pagan” aired in February of this year, and is available for rental at Amazon.com for those who’d like to see it. As one might expect, the episode features a Wiccan coven: “In order to begin reconstructing a new life for herself, Sally seeks out Bridget, her old best friend. Bridget is unusually calm about Sally’s sudden reappearance as a flesh and blood human, which prompts Sally to ask a few questions. Bridget, it seems, has taken up with a local Wiccan group.” Due to the renewed interest in their music, Mojo, along with singer Wendy, have re-formed the band as a duo and are now playing gigs again. Chalice & Blade’s last album was 2006’s “Wild Hunt,” available at CD Baby. Congratulations to Chalice & Blade!

Glenn Turner (Photo: OaklandNorth)

Glenn Turner

The 2013 TheurgiCon, is coming up this Weekend, July 13th, at the Bay Area Thelemic Temple in Oakland. TheurgiCon was founded in 2010 by Glenn Turner, who also founded PantheaCon, and features discussions on Neo-Platonism and theurgy. This year, featured speakers include Don Frew (who provides a look at the non-Greek Hermetic texts), Richard Reidy (speaking on Iamblichus and divine possession) and T. Thorn Coyle, who will be talking about theurgy in practice. Quote: “Theurgists such as Iamblichus instructed us to work from gross to fine in our operations. But what does this mean? How can we best approach this? There is a simple formulation: Thought. Energy. Emotion. Matter. The contemporary magic worker can use these levels to gauge what is missing from her magic, uncovering how best to approach the Gods and any theurgic operation. This session will include discussion and a diagnostic meditative working.” This one-day intensive costs $40, and includes meals. You can read previous Wild Hunt coverage of this event, here.

Screen Shot 2013-07-10 at 10.19.50 AMOn June 21st, a new book entitled “Cults and Criminals: Unraveling the Myths” was published, co-authored by Dr. David Oringderff, co-founder of Sacred Well Congregation, and “occult crimes expert” Don Rimer, who passed away at the beginning of 2012. The book claims to take you “beyond the hype” of occult crime. Quote: “There is likely no term that strikes holy terror in the western mind more than “Satanic Cult!” Most cults are not “Satanic.” Most criminals who commit horrific crimes, leaving satanic symbols, often in the victim’s blood, at the crime scene are not “Satanists.” This book takes you beyond the hype, hyperbole, misinformation, disinformation and urban legends of pop culture and mass media that suggest that all cults, cultic and occultic activities are inextricably intertwined with criminal activity. That is a fatally-flawed assumption. The truth is that most criminals are criminal and most cults are cults, and sometimes their paths cross.” The book makes it sound like it debunks the majority of “occult crime,” which would be a welcome narrative within law enforcement. Don Rimer was quoted in 2011 saying that “occult crime happens all over the world and it’s growing,”  so perhaps Mr. Rimer had a change of heart in the last years of his life? Anything is possible, and I certainly respect the work of Dr. Oringderff highly, so I’ll approach the book with an open mind.

 In Other Pagan Community News:

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