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:
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
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.”
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 (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?”
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
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
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
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)