Archives For Christine Hoff Kraemer

Unleash the Hounds! (Link Roundup)

Jason Pitzl-Waters —  April 16, 2013 — 29 Comments

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.

Selena Fox's healing altar for the victims of the Boston attack.

Selena Fox’s healing altar for the victims of the Boston attack.

I’d like to begin by sending out my thoughts to all those who were affected by yesterday’s bombing at the Boston Marathon. There have been many Pagan responses to this still-unresolved tragedy, but I think Ár nDraíocht Féin Archdruid Rev. Kirk Thomas’ statement may be the best:

“We in ADF participate in a public religion. The gatherings of the folk are important for our communal worship of the Kindreds. Terrorists, such as those who bombed the Boston Marathon today, are counting on the fear of the people to disrupt our sense of community, that we may be isolated from each other, and thus lose our way. I believe that it is our duty as civilized people to resist this impulse, to find our courage, and so defy these enemies of Good, that our relationships with the Kindreds and with each other will continue to thrive.”

May the perpetrators be caught, may justice be done, may the wounded find care, and may the grieved find comfort.

Babugeri, Bansko, Bulgaria, 2010–2011 Charles Fréger, courtesy of Yossi Milo Gallery, New York

Babugeri, Bansko, Bulgaria, 2010–2011
Charles Fréger, courtesy of Yossi Milo Gallery, New York

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.

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The Weekend Of

Eric Scott —  February 23, 2013 — 5 Comments

Sometimes it’s hard to tell if things that happened to you in your life only happened to you or if they happened to everyone. -Chuck Klosterman, Eating the Dinosaur

Patheos Pagan Portal contributors after their thought-provoking panel on intrafaith efforts within our community.

Starting at the bottom center: Crystal Blanton, Christine Hoff Kraemer, Jason Mankey, Steven Abell, P. Sufenas Virius Lups, Sarah Twichell, and some bearded doof.

I am sitting in a boardroom on the second floor of the Doubletree Hotel. It’s the first day of Pantheacon; I have actually only been off the plane to San Jose for a little over two hours. At the head of the table are six people whom I only know from photographs: others who, like me, write for the Patheos Pagan Portal. We are there for a panel discussion on Pagan Intrafaith work: that is, to discuss the possibility of using the techniques other religious groups use for interfaith connections in relation to the various religions that fall under the umbrella of Paganism.

The panel lasts for about an hour and a half. In that time, I reach three conclusions:

  1. I should have prepared more for this discussion. (If you listen to the audio, I basically stopped talking halfway through, mainly because I wanted to marvel at how brilliant everyone else sounded.)
  2. I genuinely liked everyone else who was in the room. Not just that I enjoyed their blogs, or respected them as thinkers – though yes, that too – but I liked them, as people. I looked forward to running into them over and over again throughout the weekend.
  3. These folks were almost nothing like me. And that, oddly enough, made me all the more fond of them.

In my pre-Pantheacon column, I mentioned that being a second-generation Pagan comes with certain non-obvious consequences. The one I focused on there was my lack of interaction with the “greater Pagan community” until only a few years ago – until I began writing about my experiences, really.

Another one of those non-obvious consequences is this: I’ve never gone through a phase where I cast about for a methodology that called to me. I’ve never gone to public rituals, hoping to chance on a group that did things in a way that appealed to me, or combed through dozens of books in search of a tradition. I simply learned how to do things the way my family did them. And, as a result, I suppose I never worried much about the differences that might exist between our ways and everyone else’s.

I attended 11 rituals during the four days of Pantheacon – a number that feels a bit unreal, by the way. That’s close to the number of rituals I participated in during the entire preceding year. None of those rituals were much like what I do when I’m at home, either in content or in structure. I could see the relationship between my Wicca and the CAYA Coven’s Rite of 1,000 Crowns: in both, we cast a circle, we called the elements, we stated a purpose, and we went about achieving that purpose through song and motion. But still, they were very different. The organization of CAYA’s ritual was completely different from anything I’d seen before: multiple priests and priestesses, no communion (at least not of food and drink), no Great Rite. (I only saw one Great Rite all weekend, during a Body Acceptance Ritual on the last day of the convention. Even that was modified into a “full spectrum” Great Rite that included non-heteronormative pairings: scepter to scepter, cup to cup, and scepter to cup as well.)

Those were the only two Wiccan-ish rituals I went to – everything else was much farther afield from my “ritual comfort zone.” I spent one night in a ceremony led by P. Sufenas Virius Lupus, which he called the Antinoan Dream Incubation Ritual. It involved calling upon a deity with whom I had never interacted and asking him to visit my dreams; the structure had no similarity to any ritual I’d done before, with long stretches of untranslated Greek and readings of the deified Antinou’s obelisk that included the lacunae caused by vandals or weather. It was a fascinating ritual, mind-expanding. It was nothing like what I would do at home, and nothing that I was likely to repeat as part of my own personal practice.

Indeed, that was what I found valuable about it.

I’m hardly an expert on inter/intrafaith work – again, I ran out of things to say during our panel on the subject! – but if I can take anything away from Pantheacon, it’s this: there is tremendous value in simply seeing what other people are doing, even if, especially if, their practice differs greatly from our own. It’s so easy to slip into these ironclad descriptions of ourselves: “I’m a traditional initiated witch,” “I’m a Celtic reconstructionist,” “I’m a Radical Faerie.” Or, for that matter, “I’m a second-generation Wiccan.” Those labels can all too quickly slip from being descriptions to being shackles, ways of isolating ourselves from experiences outside of the area we have claimed for ourselves.

I’ll be honest: wandering around that hotel, I often felt like a hayseed taking his first steps into the big city. Things out in San Jose were bigger and weirder than I had prepared for. But within only a few hours, I had adjusted myself to the possibilities. I talked to people who I would usually never talk to, worshiped in ways I would have never thought to worship. Will any of that change the way I do things now that I’m back at home? Hard to say; probably not in any way that would leave my practice visibly changed from what it is already.

But in seeing what Paganism means to others, the vast area that term covers, I have come to appreciate the umbrella of our faith all the more. At Pantheacon, I discovered that I had indeed lived a different sort of life than most people in the Pagan community; but then again, so had everyone else.

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A Question of Pagan Solidarity: Part Two

Heather Greene —  January 13, 2013 — 74 Comments

Last week I presented the question of Pagan solidarity. Does it exist? Should it exist? What is the impact and evolution of such a concept? Generally speaking, it is widely accepted that Pagan solidarity, in some form, is vital for both the protection and continued growth of the non-traditional religions that fall under the Pagan umbrella. Additionally, solidarity can offer a sense of community and comfort over a host of social networks supporting both Pagan groups and solitary practitioners.

In December of 2011, Lady Liberty League mobilized a Task Force to protect a Southern Pagan family’s religious liberty within a public school system. The Task Force, of which I was a member, was comprised of professional individuals representing different Pagan organizations and Pagan spiritual traditions. Together, in solidarity, we worked for three weeks and, in the end, achieved quite a victory.

After that case was settled, the Task Force itself disbanded. However, Lady Liberty League still operates; watching and waiting. Since 1985, the organization has been ever on the “ready” with the ability to mobilize Pagan resources as needed. When active solidarity becomes a regular occurrence an organization is born.

Let’s turn now to a network of Pagan voices to hear their thoughts on the growth and importance of the Pagan organization.

Chas Clifton

Chas Clifton (center)

Our desire to be seen as a legitimate religion by government entities has forced us to change to fit their definitions, which, in the United States at least, were designed for Protestant Christians…We have been dealing with this issue since the mid-1970s, when the Covenant of the Goddess was created. – Chas Clifton, editor of The Pomegranate: The International Journal of Pagan Studies and a practitioner of American Eclectic Craft

Jonathon S. Lowe

Jonathon S. Lowe

One of the most basic principles of Paganism is that we are all interconnected to everyone and everything around us. Solidarity helps us to solidify those connections… Organizations are merely facilitators helping to make these connections possible.”  – Rev. Jonathon S. Lowe, Interfaith Minister, Founder Midnight Star School of Witchcraft, Coordinator of The Atlanta Pagan Marketplace of Ideas 

Lady Charissa

Lady Charissa
North Georgia Solitaries

I am a member of several worthy organizations that…have members with diverse beliefs and yet all of these organizations work every day to help build community by concentrating on the task at hand and respecting each other’s differences. – Lady Charissa, founder of North Georgia Solitaries, coordinator of the Pagan Assistance Fund, High Priestess of Silver Pine Grove 

Before we go any further, we need to deal in semantics. Most responders made no distinction between an institution and an organization. Are they same thing?  Covenant of the Goddess representatives, Rachael Watcher and Ginger Wood say no.

On the Fears and Dangers of Institutionalization:

Certainly some individuals and small groups might come together for the sake of mutual interest and form an organization, but would that constitute an institution? … Those who are drawn to think outside the box in expressions of spiritual freedom are not generally going to be ready to discard that freedom of thought for yet another set of doctrinal mandates. – Rachael Watcher, National Interfaith Representative for Covenant of the Goddess 

Ginger Wood

Ginger Wood

We do have organizations that have worked hard some for over 30 years, to give Pagans a flag to unite under. [But] I will not accept [institutionalization] as ”must” and I pray to the Goddess that none of us are forced to institutionalize in order to be heard.  – Ginger Wood, National First Officer of Covenant of the Goddess, Priestess of Gryphon Song Clan and Pagan novelist

Both Rachael and Ginger are using the accepted sociological definition of institution which is explained at length in the Stanford Encyclopedia of Philosophy. Very briefly, an organization is less complex or rigid in structure, scope or activity than an institution.   

Christine Hoff Kraemer

Christine Hoff Kraemer

We need to think deeply about what kinds of organizational structures best support our values…guard against rigidity in power structures and in belief systems. – Christine Hoff Kraemer, Managing Editor at Patheos Pagan Channel, Cherry Hill Seminary Instructor

Institutionalization is a big issue for me, always has been. It’s something I’ve resisted…  In more recent years my attitude has softened. Years ago my friend Sam Webster insisted that we needed to establish institutions because institutions are the only thing that lasts.  Individual humans pass on.  – M. Macha Nightmare, Priestess, witch, teacher, ritualist and author.

M Macha Nightmare

M Macha Nightmare

Macha makes an excellent point. Humans do pass on. Organizations or institutions can be passed down. Can we create viable Pagan institutions that serve solidarity without sacrificing spiritual freedom and, at the same time, last for decades to come?

On the Building of Pagan Institutions:

Holli S. Emore

Holli S. Emore

“Pagans are perfectly capable of having healthy institutions which serve our needs and goals, indeed, we participate in such institutions every day in our real-world lives…Why wouldn’t we want to enjoy the benefits of stronger infrastructure, better accountability and healthy leadership?” – Holli S. Emore, executive director of Cherry Hill Seminary, Priestess of Temple Osireion 

Peter Dybing

Peter Dybing

A wide diversity of Pagan institutions are necessary as the glue that will bind us in our common effort to defend the rights of all belief systems. – Peter Dybing, Pagan Service Advocate, Chief Officer, Federal Incident Management Team, 100% for Haiti Board member

Crystal Blanton

Crystal Blanton

We need some of the power that institutions bring to any community or movement… Togetherness commands attention …The key is finding a way to use the concepts of community solidarity in balance with some of the undesirable things that come with community dynamics – Crystal Blanton, High Priestess with Solitaries of the Second, Pagan author.

So how do we create that balance? How do we create and maintain healthy organizations and fluid institutions that promote solidarity and allow for that community dynamic?

Building trust person-to-person, which tends to spread to friends of those people who begin learning who each other is, how they think, what their concerns are, how they express their spirituality.… I think one of our greatest assets as Pagans is our diversity.  – M. Macha Nightmare, Priestess, witch, teacher, ritualist and author. 

I think we should do our best to make strength out of diversity. If you have twelve Pagans together, they normally represent at least thirteen religions. [But] It is natural for people to seek agreement…I recommend we conform to one standard: mutual respect and intolerance only of intolerance. – Freeman Presson, Namen of Temple Zagduku & Fr. Ophis, Church of Hermetic Sciences. 

Selena Fox of Circle Sanctuary

Selena Fox

Like a delicious multi-ingredient salad, when Pagans unite, we can bring our individual flavors and textures as we join together — and we can maintain this diversity in our collaboration. Our diversity can enrich our solidarity. – Rev. Selena Fox, Senior Minister at Circle Sanctuary 

Our diversity is our strength. Our diversity is our asset. Our diversity is our core.  So, with that essential ingredient, can we venture to build uniquely-structured institutions that respect and serve the expansive Pagan world view for generations to come?  If so, these institutions must conform to the rigid expectations of mainstream society; thereby ensuring our legal protection and promoting social awareness. And, as the wheel turns, this increased awareness will eventually lead to a broader and a healthier social acceptance of the diversity that began it all.

Thank you to all the contributors for their valued opinions and to the readers for opening the doorway to this conversation and continuing the process into the future.

Full Comments: (listed alphabetically)

Crystal Blanton
Chas Clifton
Peter Dybing
Holli S. Emore
Rev. Selena Fox
Christine Hoff Kraemer
Lady Charissa
Rev. Jonathon S. Lowe
M. Macha Nightmare
Freeman Presson
Rachael Watcher

 

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A Question of Pagan Solidarity: Part One

Heather Greene —  January 6, 2013 — 55 Comments

Last week, I reported on the Atlanta Pagan community’s wreath project.  As explained, the wreath’s purpose is to build a sense of solidarity for that Pagan community. Following the post, several readers launched into a discussion that probed the very nature and meaning of Pagan solidarity. As one reader asked, “What is the purpose?”

Additionally, readers explored the concept of solitary solidarity. Can such a thing exist?  Or, as one reader put it, is the concept of the solitary group “oxymoronic?”

These are serious sociological questions that, in exploring, could help to define modern Pagan practice as it expands and diversifies. These age-old questions are very difficult to answer for a non-dogmatic, non-centralized religious group. But we may now have reached a point at which it is very necessary to confront them.

I opened the conversation up to the greater Pagan community, asking a variety of people their thoughts on the subject. I will share the responses in two parts. This week, in part one, we will examine the question of Pagan solidarity itself and, subsequently, how it relates to the solitary practitioner. Next week, in part two, we will explore the Pagan institution, its viability and purpose.

On the importance of Pagan solidarity: 

Ginger Wood

Ginger Wood

Nature-based religions have been in practice for thousands of years.  Nature religions will continue with or without “Pagan solidarity.” However, in a political sense… it is important that Pagans stand together when the need arises.  – Ginger Wood, National First Officer of Covenant of the Goddess, Priestess of Gryphon Song Clan and Pagan novelist

Christine Hoff Kraemer

Christine Hoff Kraemer

Pagan community solidarity is incredibly important. We don’t have to practice together or hold exactly the same beliefs to defend each other’s rights. – Christine Hoff Kraemer, Managing Editor at Patheos Pagan Channel, Cherry Hill Seminary Instructor

Without question, all of those who responded agreed that solidarity within the Pagan community is essential to facilitating growth and acceptance. As Rev. Selena Fox, Senior Minister at Circle Sanctuary, said, “When Pagans unite in Solidarity for a common cause; a synergy emerges that enhances our work together.”

Selena Fox of Circle Sanctuary

Selena Fox

However, Chas Clifton, editor of The Pomegranate: The International Journal of Pagan Studies and a practitioner of American Eclectic Craft, pointed out that we need to better define the terms “community” and “solidarity.”   He writes:

Chas Clifton

Chas Clifton (center)

We often say “community,” but what we really mean is “network” or “association.”  Right now, what we mainly have are networks — or subcultures that you can join or leave, participate in or not, according to your individual desires. We may be moving toward community but I don’t think we are quite there yet.

He continues on to question the definition of solidarity which he labels “tricky.”

Does it simply refer to religious freedom under the broadest umbrella, like you are a Druid, and I am a rootworker, but I respect you as a Pagan practitioner, and you respect me?  Or does it mean that I have to support everything that you do and all your struggles, like union workers not crossing each other’s picket lines? 

Perhaps we can meld the two definitions. Solidarity would then become the outward respect that binds our network, or our community, together with the potential of offering support.  If we omit terms like “have to” and “must” from “solidarity,” we are left with the strength of possibility and freedom. 

On Solitary Solidarity:

Where does that leave solitaries, those that choose to practice alone? If they seek out community, do they jeopardize their solitary status?  To repeat one reader’s words, are solitary community-groups “oxymoronic?” Can there be such a thing as “solitary solidarity?”

Lady Charissa

Lady Charissa

Solitaries are no different than any other Pagan. We all need strength in numbers to help protect our rights. Many solitaries like to come together, every once in a while, to socialize, share knowledge and celebrate our holy days. – Lady Charissa, founder of North Georgia Solitaries, coordinator of the Pagan Assistance Fund, High Priestess of Silver Pine Grove

Holli S. Emore

Holli S. Emore

I don’t see solitary spiritual practice as precluding community solidarity. Solidarity is the practice of supporting and helping each other, not necessarily agreeing with each other. Solitaries benefit from the published teachings and public events put on by those affiliated with groups.  We are interdependent, no matter how we define our practice. – Holli S. Emore, executive director of Cherry Hill Seminary, Priestess of Temple Osireion

Most agree that “solidarity” doesn’t end where “solitary” begins.

M Macha Nightmare

M Macha Nightmare

One need not belong to a formal religious group in order to identify with, and participate in, larger Pagan efforts any more than one needs to belong to a particular political party to vote. – M. Macha Nightmare, Priestess, Witch, teacher, ritualist and author.

Jonathon S. Lowe

Jonathon S. Lowe

Nobody loses their solitary practice or identity in the process of taking part in solidarity… The defining point of being a solitary practitioner isn’t to make yourself a hermit every time you practice. It is so that you can develop your own working spiritual system that is right for you, without having others interfere.  - Rev. Jonathon S. Lowe, Shaman, Coordinator of The Atlanta Pagan Marketplace of Ideas

Most of the people that responded were in some way involved with or directly engaging the Pagan “network.”  In the interest of perspective, I sought out a Pagan who chooses the true solitary experience.  Stevie Diamond has never practiced within a group or been formally initiated, nor does she have the desire.

After hearing the questions, she echoed what Ginger Wood said, “Nature religions will continue with or without Pagan solidarity.” Stevie explained, “I am a quiet, reclusive person. It feels more personal and electric if I do a ritual or spell by myself.  I just can’t imagine chanting in front of someone else.”

Despite this choice, Stevie acknowledges the benefit of having a Pagan network. It was through another witch that she identified her spiritual path.  She has grown her own practice from books written by Pagan authors.  And, if she encounters problems, she stated, “I would feel comfort in a group knowing they believe what I do.”

Next week, in part two, we’ll examine the Pagan institution. Is solidarity the birth-mother of the institution?  And where does that lead?

(Note: I will post links to the full, unedited comments next week)

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Unleash the Hounds! (Link Roundup)

Jason Pitzl-Waters —  December 5, 2012 — 10 Comments

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.

David Wiegleb, Heidi Geyer, and Esther Fishman

David Wiegleb, Heidi Geyer, and Esther Fishman

PPR SeekingtheMystery draft2 187x300

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.

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Unleash the Hounds! (Link Roundup)

Jason Pitzl-Waters —  November 26, 2012 — 7 Comments

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.

Pagan Federation banner.

Pagan Federation banner.

correspondences

Correspondences journal.

  • A new academic journal of Western Esotericism, Correspondences, has been announced.  Quote: “By providing a wider forum of debate regarding issues and currents in Western esotericism than has previously been possible, Correspondences is committed to publishing work of a high academic standard as determined by a peer-review process, but does not require academic credentials as prerequisite for publication. Students and non-affiliated academics are encouraged to join established scholars in submitting insightful, well-researched articles that offer new ideas, positions, or information to the field.” First issues is due in June, call for papers, here.
  • Mars Hill pastor Mark Driscoll is a thuggish Christian power-tripper who thinks he’s edgy because he writes about having sex with his wife. He’d be a huge joke were it not for his rampant (almost cultish) popularity in the Pacific Northwest. Now, the Seattle mega-pastor is attacking Twilight (because he’s oh-so-relevant) for sinking teen girls into Paganism and the occult. Quote: “…girls the same age of my 15-year-old daughter are talking about “awakening,” which is their word for converting to paganism (like the Christian word “born again”). In a perverted twist on Communion, their sacraments include the giving of your own blood by becoming a “donor.” This is entirely pagan.” No, this is entirely inane. Despite his Seattle-denizen ambient hipster facade, Driscoll is your typical evangelical social conservative who pearl-clutches over the thought of Paganism.
  • The creepy UK Pagan who was caught with a semi-undressed underage girl in the woods has narrowly avoided being put on sex offenders registry after the judge decided that the “sexual element” wasn’t sexual enough to justify his inclusion. Quote: “Sheriff Noel McPartlin said it was ‘hard to escape the view that him being naked in the room with the girl might suggest a sexual element [...] I am a bit hesitant but I do not think the sexual element is significant enough to justify placing him on the register.’” 
  • As a counter-point to the hysteria of Mark Driscoll, Richard Stearns, president of World Vision (the largest evangelical Christian relief organization in the world), suggests a culture-war cease fire between Christians and non-Christians. Quote: “We need to find a way to live in a pluralistic society without engaging in an arms race with those who are not Christians.”
  • Indian Country Today Media Network reports that a coalition of Native American spiritual leaders have signed a declaration opposing Canada’s oil sands and the new Tar Sands pipeline being proposed. Quote: “The statement, signed by more than 20 spiritual chiefs at a Sundance this summer in South Dakota, includes members of the Lakota, Navajo, Apache, Mohawk, Dine, Aztec and Ojibwe nations, spanning much of Turtle Island.”
  • Riordons Witchcraft Emporium in Australia wants you to know that they have a screening process: “Are they a borderline schizophrenic … or somehow mad? There are many vulnerable people in the world and you don’t want to make their situation worse.” Also profiled in the article is the shop Spellbox. Both establishments take pains to stress that they aren’t like Harry Potter, and they aren’t “New Age.”
  • Counter-cultural magazine Arthur has announced its return, featuring many of the magickal luminaries that made it such a hit in the first place. Quote: “Arthur’s gang of idiots, know-it-alls and village explainers are back, from Bull Tonguers Byron Coley & Thurston Moore to radical ecologist Nance Klehm to trickster activists Center for Tactical Magic to Defend Brooklyn’s socio-political commentator Dave Reeves to a host of new, fresh-faced troublemakers, edited by ol’ fool Jay Babcock and art directed by Yasmin Khan.” I suspect that this news will excite a certain portion of my readership.

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

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Exploring New Media: A Pagan Perspective

Jason Pitzl-Waters —  March 3, 2011 — 7 Comments

One of my distinct pleasures at this year’s PantheaCon was moderating a distinguished panel on how different modern Pagans are using, utilizing, and benefiting (or not benefiting) from new media. On the panel was author, organizer, and teacher T. Thorn Coyle, Star Foster, Managing Editor at the Pagan Portal of Patheos.com, Brandi Palechek, Online Marketing Specialist at Llewellyn, and Christine Hoff Kraemer, Department Chair, Theology and Religious History at Cherry Hill Seminary, each exploring how they use and navigate new media in their respective careers.

PantheaCon New Media Panel

The new media panel. Photo by Heron Herodias.

The entire panel was recorded, and T. Thorn Coyle has graciously posted the audio through her Elemental Castings podcast. You can directly download the show, here. I think this presentation is particularly vital right now because much of the talk goes beyond mere introduction to the topic and explores issues of money, promotional benefits, e-publishing, trolls, and piracy.

I hope you’ll download the podcast, and give it a listen. I think it can spark some needed conversations as our community becomes ever-more enmeshed with various new media technologies. Thank you to PantheaCon for hosting the panel, and to all the panelists for giving of their time and experience.

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