Archives For Covenant of the Goddess

The First Pantheistic Center of the Antelope Valley features an article from Lisa Morgenstern about a new first for modern Pagans in the military: Edwards Air Force Base in California hosted a Wiccan service for the 20 Airmen fallen in 2013.

Altar from the Edwards Air Force Base Wiccan service.

Altar from the Edwards Air Force Base Wiccan service.

“The circle keened the names of the fallen in Celtic tradition, calling their names loudly. Amy, a member of Dragon’s Weyr Circle, a Covenant of the Goddess Member coven, stated, “Thursday night as I started to set up the sacred space the wind started to whirl around. The sky looked as if there was a storm brewing, The Celts would say that it was the Sidhe showing their knowledge of the events …..when the circle was done so was the whirling and swirling winds.” The altar held patches of all the squadrons of the men and women lost.

The circle members called in Badb, and the Horned God, and invited the fallen Airmen to join them and be honored. Then they raised healing energy “to send back through their threads of life/energy to help those which are a part of their tapestries of life.” Several traditional poems were read, and as Captain Victoria Ann Pinckney, the local Palmdale High School Graduate and pilot, was a WASP and a tanker pilot, the poem Vectors to the Tanker, along with a WASP memorial poem for female pilots. The Heathens in attendance spoke of the honor accorded to fallen warriors and that those slain in battle are collected by Freyja and Odin and brought to their halls, Sessrumir and Valhalla. They shared mead and lemon cookies on an altar with red roses. The lemon and red roses are military traditions when honoring those lost.”

Edwards Air Force Base has been hosting regular Wiccan services since April, when Elder Priestess Amy Watson, a Covenant of the Goddess member, and wife of an Air Force Captain, first approached the Wing Chaplain.

“When I approached the Wing Chaplain to have services scheduled, he insisted that we schedule weekly services,” said Watson, “just like all the other denominations have.”

With all the talk lately about proselytizing in the military, and the influence of conservative Christianity, I think it’s important to note when important and largely unheralded forward steps are taken. This first, along with other Pagan services on military bases, and the recent approval of the Thor’s Hammer for veteran headstones and grave markers, points to a slow but building new reality within military culture. A pluralistic and multi-religious “post-Christian” future in which a balance must be struck so that all may find within America’s armed forces. I send out my congratulations to Priestess Amy Watson, and to the Pagans and Wiccans at Edwards Air Force Base. I have no doubt the gods heard you in your honoring of the fallen Airmen.

With the landmark Supreme Court hearings this week on the issue of marriage equality, cases that could potentially make sweeping sweeping changes regarding the legal recognition of same-sex marriage, national Pagan organizations are stepping forward to reiterate their ongoing support. We’ve already seen the active involvement of Selena Fox, founder and co-executive director of Circle Sanctuary, and now two more organizations, Covenant of the Goddess and Ár nDraíocht Féin: A Druid Fellowship, have expressed their solidarity and wish for equal rights (and rites).

Covenant of the Goddess (COG), one of the oldest and largest Wiccan/Witchcraft advocacy organizations in the United States, posted a short media statement to their National Public Information Officer’s blog.

The newly elected COG national board for 2013.

The newly elected COG national board for 2013.

“The Covenant of the Goddess, a 38-year old Witch and Wiccan advocacy organization, extends its support to the entire LGBT community in its struggle for marriage equality within our country. We respect the diversity of religious thought even when it’s divergent from our own. As such, we support the legalization of civil marriages with all the associated civil benefits. Religious ceremony and choice should remain a private matter. While this issue is debated in our country’s highest court, we will continue to hold space with our own LGBT members and their families.”

Ar nDraiocht Fein: A Druid Fellowship (ADF), the largest Pagan Druid organization in the United States, also released a statement yesterday noting their historical support for inclusiveness and equal rights.

Current and former ArchDruids of ADF at a Clergy Retreat.

Current and former ArchDruids of ADF at a Clergy Retreat.

“Since our founding, Ar nDraiocht Fein: A Druid Fellowship (ADF) has championed inclusiveness in our rituals and in our church. Our Constitution has long forbidden discrimination on the basis of race, ancestry, color, physical disability, age, gender, or affectional orientation. And we all stand together in affirming this basic principle.

As such we support not only our LGBTQ members, but all of our members, in knowing that they stand equally before the Gods and Spirits, in fellowship with each other and in equal reciprocity with us all.

We pray that the  Justices of the US Supreme Court will be granted the wisdom and understanding that they will need to perform their duties.  ADF also calls upon all its members to live by our virtues in opposing discrimination, and to do what is right to effect positive change in our lives.”

In addition to those organization’s official statements, prominent Pagans within our community have been stepping forward to make their own views heard. Church of All Worlds (CAW) co-founder Oberon Zell in a statement sent out to supporters via email said that, quote, “I am a member of a religion (Pagan) which strongly feels that people should be able to love and marry whomsoever they choose.” Zell went on to say that “it should be evident to all (as it is to opponents of marriage equality) that laws governing the structure of marriage are in fact, RELIGIOUS laws intended to establish the predominance of a particular faith, and “prohibit the free exercise” of other faiths. And therefore any such laws are ipso facto unconstitutional.”

T. Thorn Coyle, author, teacher, and co-founder of Solar Cross Temple, at her personal blog, advocates for societal changes far more sweeping than same-sex marriage.

T. Thorn Coyle

T. Thorn Coyle

“I stand for love, yet haven’t joined in very active support of what some people call “gay marriage” or others call equal rights because the struggle feels much, much larger. Fighting for the rights of my gay and lesbian friends to marry is on one hand a wonderful thing. I am for people making commitments and sacred bonds to one another. I am for all citizens of a country actually having equal rights under the law. To give one set of citizens rights denied to another set is illegal and unjust. However, for me, allowing two men or two women to marry one another just isn’t enough. It isn’t the sort of equality I really want. I’m more queer than that, and more of an anarchist, of course.  I desire equity far more pluralistic than the simple replication of a state sanctioned nuclear family.

What right does government have to tell us what sorts of relationships are important to us, or what sorts of families we can build and grow together? We cannot build the society I want for us all – a society of comrades and friends, who care for one another’s children, who wipe away the tears of a friend we’ve had for 30 years, who share food and housing when times are tough or when times are very good – we cannot build this when we are intent upon saying that love is only important, and only has rights, when shared between two people.

Love is greater than that. We are greater than that. I firmly trust that we can work out how to love and whom to commit to on our own. If we want to write up contracts saying that the children of our best friend of 40 years can inherit our home when we die, we should have the right to do so. If we want our girlfriend at our bedside in ICU, that should also be allowed.”

This is, I anticipate, just the beginning of Pagan expressions on this issue as we await the rulings on DOMA and Prop. 8 in June. For my own views, and a wrap-up of coverage to date, see yesterday’s post. We here at The Wild Hunt will be highlighting special coverage and voices on this issue as we head towards the Summer.

Yesterday I engaged in a conversation with Paul Louis Metzger, author of “Connecting Christ: How to Discuss Jesus in a World of Diverse Paths, ” which I reviewed not too long ago, Mike Stygal of Pagan Federation London, and Foundation for Religious Diplomacy Evangelical Chapter Director John W. Morehead for the New Wine, New Wineskins podcast.

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Today we had an opportunity to follow up on a recent conversation with some of our friends in the Pagan community. This time, Jason Pitzl-Waters joined us too. Listen in for a constructive engagement of the Pagan/Christian divide.

Download and listen to the podcast here.

In the span of an hour we discussed the need to really deal with the issue of evangelization, secular vs. multi-faith space, Christian privilege, and how to move Pagan-Christian dialog further. I think it was, on the whole, a constructive discussion that I think could be thought-provoking for evangelicals who listen. During the event I was very mindful of my relative inexperience within the context of interfaith engagement, and how there are many Pagans I know who are doing important work on a global scale. For instance, at this moment, Don Frew, a National Interfaith Representative for the Covenant of the Goddess and a Continuing Trustee for the Global Council of the United Religions Initiative, is at the URI’s Global Council Meeting.

When we gathered for the morning session, Zubair Farooq (Muslim / Pakistan) opened with a prayer and a candle lighting.  Diana Whitney asked us each to sum up our feelings about THIS Global Council were so far.  There were many expected statements, but one stood out… the Honorable Elisha Buba Yero (Christian & Indigenous / Nigeria) said that he sees something in all of us, a “burning flame in each of our hearts”, a desire for one goal: “to make other people as happy as we are”.

You can read more about Don Frew’s experiences at the URI Global Council Meeting at the COG Interfaith Reports blog. I think it’s important not only that I remember and acknowledge the work that individuals like Don Frew, Andras Corban Arthen, Phyllis Curott, Gus diZerega, or Angie Buchanan are doing, but that Christians just starting to enter into real dialog and discussion with modern Pagans understand the work they, and those like them, have done as well. When animus towards modern Pagans was at its height, and when books written and sold by evangelical Christians were peddling fabrications about what Witches and Pagans do, it was people like Frew and Selena Fox who were on the front lines forging interfaith communication and creating allies who would later help us as we emerged into the mainstream. Today, Pagans are involved in interfaith on many levels, and we have built bridges that perhaps some would not realize if they were not “in the loop” regarding interfaith activism.


Interfaith Action of Central Texas documentary featuring COG member Tom Davis

I’ve spent some time recently talking about the importance of intrafaith, solidarity, and ecumenicism within the Pagan community, but interfaith, reaching out to other faiths, is still vitally important. As I said before heading to an evangelical seminary to speak about Paganism:

“The heart of interfaith is recognizing the common humanity of a believer you may have profound disagreements with. To find areas of commonality, to learn how to move past entrenched hostilities and prejudices. To build a world that is less violent, spiritually, emotionally, and physically. I will walk into that seminary with an open heart, and an open mind, and I hope my faith will be rewarded.”

No matter how successful modern Pagans (and our allies) become we cannot pretend the dominant monotheisms don’t exist, nor can we avoid trying to find ways to live and co-exist together. Yes, some of what evangelicals learn in the process of our conversations will be used in evangelization, but it will also humanize us, and hopefully defuse ancient distrusts over time. Pagans working in interfaith, and I suppose I should count myself in that number, are needed, and serve a vital interest to the growth and health of our movement. The simple act of outreach, of talking, can change so much, locally, and increasingly, on a global scale.

As Heather Greene reported yesterday here at The Wild Hunt, the Pagan community has been reacting to inflammatory and offensive statements made by Fox News and Fox & Friends Weekend personalities regarding the University of Missouri adding the eight Wiccan Sabbats to its “Guide to Religion.”

Since then, the response from Wiccans and other modern Pagans on social media sites like Facebook have been heavy and sustained. More than 25,000 individuals have signed a Causes petition demanding an apology, and over 4000 have signed a Change.org petition demanding the same.

“Fox and Friends on February 17, 2013 decided to belittle women, make fun of a Federally recognized religion, present inaccurate information as “facts” concerning the religion of Wicca, and decide that religious freedom and respect is ONLY for the mainstream or “traditional” religions rather than for EVERY American Citizen regardless of their spirituality. [...] They are also doing a lot of damage control by removing this video from the public record due to the backlash it is receiving but I, and many others in the Pagan community will not allow them to hide their bigotry and pretend it didn’t happen.”

In addition, Pagan and Wiccan advocacy organizations have been stepping forward to make statements on the coverage, starting with the Lady Liberty League.

“The Lady Liberty League denounces the ignorant and unprofessional statements made by Fox News commentators this weekend.  The statements, made by Fox personalities including Anna Kooiman, Clayton Morris, Tucker Carlson, and Tammy Bruce were in regards to the University of Missouri’s 2011 decision to include Wiccan and other holidays, along with the holidays of other many other faiths, in that university’s “Guide to Religion.”

We are deeply disappointed that Fox’s leadership would chose to allow such ill-informed statements on the air.  The commentary of the Fox News personalities over the weekend betrayed not only deep ignorance about Paganism and Wicca but also a fundamental distain for the nature of religious diversity in the United States and the establishment clause in the US constitution.”

This was quickly followed by a statement from the Covenant of the Goddess.

“In the case of Fox News, the Fox & Friends Weekend commentators, Anna Kooiman, Clayton Morris, Tucker Carlson, and Tammy Bruce, spent Sunday morning, February 17th, mocking Wicca as it relates to the University of Missouri’s “Guide to Religion.” Not only were their comments irreverent, they were factually incorrect. They turned the University’s sincere attempt at diversity awareness into a three-ring circus act.

The Covenant of the Goddess recognizes and respects the opinions and beliefs of all people, of faith or no faith.  We applaud the University of Missouri and any other organization that strives for community awareness and interfaith peace.  We do not expect special treatment for Wiccans or Witches on campus or otherwise. However, we do expect the national media to report with reasonable accuracy and to offer a modicum of respect to people of all faiths and all practices.”

In addition, COG also sent a letter to the University of Missouri thanking them for their inclusivity.

Of course, it wasn’t only Pagans who were pointing out the bizarre and distorted coverage of this issue, NewsHounds (a Fox News watchdog site) said that the network’s “hypocrisy is truly astounding” while The Raw Story recounted the espeically inflammatory statements of commentator Tucker Carlson.

An e-card on the subject being shared around social media sites.

An e-card on the subject being shared around social media sites.

“Except any religion whose most sacred day is Halloween, I just can’t take seriously,” Carlson added. “I mean, call me a bigot. And I’m not, you know, not offering an editorial against Wiccanism.” Carlson later added that every Wiccan was either a “compulsive Dungeons & Dragons player or is a middle-aged, twice-divorced older woman living in a rural area who works as a midwife.”

These led the site Opposing Views to simply state: “Tucker Carlson Really Hates Wiccans.” That’s actually not that unfair of an assessment, Carlson has a long history of insulting and baiting Wiccans on his various television programs. In the past he’s called Wicca “Satanic,” and given airtime to Christian criticisms of Wicca and modern Paganism without airing any competing viewpoint. It’s a well he returns to because he knows it will excite the conservative Christian viewers of his programs, and garner him a bit of attention when progressive (and Pagan) sites call him out for it.

This weekend at PantheaCon I was honored to participate in a panel entitled “Setting the Record Straight: Pagans and the Press,” moderated by journalist Beth Winegarner (audio and hopefully video coming soon). During the panel, I noted that coverage of Wiccans has largely evolved from fear and intimations of “dark” practices hidden from view to seeing us a jokes, and that this evolution should be seen as part of how effective Wiccans and Witches have been at changing the narrative. Even those who want to sensationalize and attack us largely admit we aren’t evil, that we are, to paraphrase Douglas Adams, “mostly harmless.” The challenge now is correcting the record when these distortions appear, and working towards making Pagan media an ever-more vibrant and responsive tool for influencing the mainstream narratives of our religions.

ADDENDUM: Tucker Carlson has apologized on Twitter.

Two weeks ago, I reported on the production and release of the film The WinniPagans by Dodie Graham McKay.  Shortly after that article was posted, Covenant of the Goddess’ North California Local Council (NCLC) offered to host a screening at PantheaCon.  The screening will be held in presidential suite 1054 on Sunday, February 17 at 10am.  Dodie will be on hand to field questions and take comments.

Last week I was fortunate enough to receive my very own copy for review. It wasn’t long after my trip to the mailbox that I was comfortably settled into to my seat, popcorn in hand, to watch the film.  In anticipation of the U.S. premiere of The WinniPagans, here is my review:

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Film Review: The WinniPagans

The twenty-five minute documentary is a gentle examination of Pagan life through the eyes of the WinniPagans.  Dodie takes us on a journey into their personal lives, their homes, their workplaces, and their social spaces.  On camera, the WinniPagans share stories, reflect on experiences and discuss the unique regional challenges that they face in Winnipeg.  The film feels like a sampling or an appetizer, if you will, to something much greater.  It gives us a peak behind a curtain into something that seems foreign but, yet, at the same time very familiar.

Two highlights of Dodie’s film are the lyrical pipe music of Glen Hoban and the poetry of Kate Bitney.   Hoban’s original pipe music decorates the entire film and fits neatly with the central soundtrack.  Because Hoban is member of the WinniPagan community, the use of his music gives the film a fuller authenticity.  I also enjoyed seeing Hoban circling the maypole while playing the pipes. The image is suggestive of Pan and lends a festive, lightheartedness to the scene.

Dodie McKay, Glen Hoban, Norm Dugas

Dodie McKay with musician Glen Hoban, and sound editor Norm Dugas

kate_photo

Kate Bitney

Similarly, poet Kate Bitney makes an appearance reading her poem “The Forest Hag” while standing on a snow-covered hill. The composition and the progression of this sequence are quietly beautiful offering a welcomed pause in the film’s narrative.  The winter landscape imagery complements Bitney’s poetry creating a deep feeling of stillness. It is like a contemplation, which Dodie enforces by superimposing a Goddess image on the sun. Visually speaking, Bitney, herself, fits perfectly into the sequence with her white beret and her flowing hair.  Her her own natural grace glows as she shares her poetry.  It’s an entrancing moment.      

Overall, I enjoyed the film.  I only had two minor concerns.  First, there were times when I wanted classic voice-over narration. Dodie uses the progression of interviews to move the narrative along. This is a common documentary device, one that keeps the audience very present in the film.  However, there were times that I longed for more detail that could have been provided by a narrator.

Secondly, I was very eager to learn about the WinniPagans’ unique world.  Unfortunately, the first third of the film focuses more on personal spiritual journeys.  The stories themselves were indeed interesting but I wanted more Winnipeg.  When Dodie does finally get to the community, she paints a very satisfying picture.

With that said, both of my complaints are a matter of viewer perspective.  The film was not intended for me – an American Pagan.  Dodie created a story for general Manitoba audiences.  The intended viewers most likely understood many of the visual cues that I missed.  They saw things that I didn’t, simply because of their perspective. Narration wasn’t necessary for them.

Winnipeg in Winter Courtesy of Flickr's noricum

Winnipeg in Winter
Courtesy of Flickr’s noricum

In the same vein, Dodie had to contextualize the film for her non-Pagan audiences through some basic explanations of Wicca and Witchcraft.  As a Pagan, I didn’t need these explanations so I wanted to move on.  But, Dodie did what good filmmakers do.  She sculpted her story to fit her audience and she did so effectively as proven by the positive viewer responses in Winnipeg.

The WinniPagans ends with Dodie, the crew, and the volunteers celebrating a traditional Winnipeg Beltane.  Despite the overcast skies and chill in the air, the festivities go on.  The shots vary from interviews, to children, to dancing and to the erecting of the maypole.  Surprisingly, Dodie cut in some behind-the-scenes footage of her crew rigging, quite possibly, the first ever “MayPole Cam.”

The Beltane sequence is comprised of a very honest series of moments that juxtapose the structured interviews and landscape photography.  This festive ending is a real tribute to the camaraderie and good-natured fun present in this community.  Dodie continues the fun well into the credits.

Photo Courtesy of Flickr's ComeIlMare

Photo Courtesy of Flickr’s ComeIlMare

The Beltane ending really brought the film home for me.  As the WinniPagans danced a familiar dance and used familiar words, I joined them in celebration.  As American viewers, we expect this film to take us on a journey somewhere truly unique.  And it does, but at the same time, we find commonalities that allow us to strongly identify with the WinniPagans despite regional differences.  “Merry Meet, Merry Part, and Merry Meet Again.”

The WinniPagans is an insightful and entertaining documentary with well-spoken interviews and beautiful imagery.  I urge everyone to see this film whether at PantheaCon, next weekend, or at future screenings.  Bravo to Dodie for demonstrating how we can make professional-quality and meaningful indie films about ourselves.  Through films like this, we can introduce new visual definitions of words like “Witch” to general film language. We can also use such films in interfaith work and intrafaith education. The possibilities are endless.  I hope to see more from Dodie in the future.

For those who missed it, here’s the trailer:

 

Correction: Dodie just informed me that her crew was not fashioning the “Maypole Cam” to the pole in the Beltane sequence.  They were tying the ribbons.  However, the video equipment is visible on top so I thought that is what was going on.  Ribbons or Camera… it all worked.

 

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

 

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)

After publishing an SEO-optimized post about a great new pin, I tweeted the URL which auto-shared to my fan-page status update. If you don’t mind, could you go and +1 it?

Did you get that? Some of it?  If you are social media junkie, it made perfect sense and you are probably about to head over the Google+.  If not, you might be drowning in the social media frenzy that has taken over the internet.

Desk

Photo Courtesy Flickr’s caribb

Given my background, I frequently get asked questions about social media.  “Why should I use it?” or “How can it help my organization?”  “Which sites should I be on?” and “Is Facebook really a covert CIA organization plotting to replace humanity with cyborg intelligence?” While I can’t answer that final question, I thought I’d spend some time responding to the others as they relate specifically to the Pagan community.

The first and most obvious question is “What is social media?”  According to business marketing experts, Andreas Kaplan and Michael Haenlein:

“..a group of Internet-based applications that allow the creation and exchange of user-generated content” (International Associate of Exhibits and Events

In simple terms, social media is a virtual arena where you, the user, can see and be seen?  Better yet, hear and be heard.  No, that doesn’t work either.  Let’s try this.  It is the modern village festival, the town square, the party line, Usenet, the chat room, and even the text-based MUCKS (multi-user-chat-kingdoms).

facebook logoAs of today, what are the most popular social media sites?  First, we have the behemoth known as Facebook with 61% of worldwide social media market share.  In distant second, we find Twitter, Pinterest and StumbleUpon. To make the on-line party more titillating, there are social media adds-on such as the ever-popular YouTube, Instagram, Flickr, Four Square and others.  For those wondering, MySpace, a victim of Facebook’s world domination, was recently re-launched by its new celebrity owner, Justin Timberlake, and is trying to make a glamorous comeback.

Oh yea, and there is also Google+.

Alongside the A-listers, countless special-interest social media sites have appeared on the scene.  Whether you’re a scientist or reader, a cat lover or environmentalist, there’s a second-tier site just for you.  Pagans are no exception.  Sites such as Wiccan Together, Witchbook, and Paganspace are exclusively dedicated to the “magick” of social networking.

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In fact, for some Pagans, these dedicated sites are more than workplace distractions.  They provide a much-needed spiritual community when a real one is not available.  Not everyone lives in Pagan-rich areas complete with festivals, metaphysical stores, and private groups.  Additionally, not everyone is able to be openly Pagan.  Sites like Witchbook and Paganspace are the doorways to like-minded individuals.

Admittedly, I have never used any of the Pagan-dedicated sites.  I simply don’t have time, which brings me to the next question, “Which ones should I use?” The answer for individuals is very different from the answer for organizations and businesses.

twitter logo 2For the individual, the choice is simple.  Pick a few sites that cater to your interests and have fun.  If you love visuals, crafts, and recipes, use Pinterest. If you need a business network, use LInkedIn.  If you prefer to succinctly spew forth your opinions, try microblogging on Twitter.   If you like Justin Timberlake, open a MySpace account.

For organizations, businesses or artisans, the choice becomes a bit more complicated, whether your endeavor is Pagan-based or not.  Without getting into the nitty gritty of social media marketing, I suggest that you answer these five key questions before making any social media plunge:

  1. What is my product or service?
  2. What is my ultimate goal?
  3. Who is my target audience?
  4. Which platforms are they using?
  5. What is my budget?

Once these questions are answered, an effective, stream-lined, integrated social media marketing strategy can be firmly enacted to give your organization or business a solid digital presence.

Now, this all sounds so digitally glorious but there are some major pitfalls.   For businesses and organizations, the biggest hurdle stems from the misconception that a big following equates to a desired return, financial or otherwise.  Just because someone liked your Facebook fan page, doesn’t guarantee that he or she will ever buy one of your hand-crafted ritual robes.

Unfortunately, that’s the nature of social media.  “Likes” and “Follows” are the proverbial carrot in front of the horse.  They just dangle there in front of marketers, enticing them to keep playing the social media game.

Covenant of the Goddess

Covenant of the Goddess

Regardless, all business and organizations should have a social media presence.  For Pagan entities, a strong presence can aid the quest for social legitimacy while providing a doorway allowing the public access to good information.  Perhaps more importantly, social media can bridge the gap between the generations by connecting older, traditional organizations like Covenant of the Goddess and Circle Sanctuary, to the younger, tech-savvy generations.  Social media could be the broomstick that takes Paganism into the future.

However, there are bigger concerns, legal and sociological, that loom over the entire social media experience.   Who has a right to censor your feeds?  When does social media become public media?  Are you living your real-life just to have something good to post?  And, finally and most importantly, as humans, are we facing a possible disintegration of real-world social skills?

The time we spend sharing, following, and liking takes away from sharing time with friends, following dreams and liking new experiences.  While social media does help build connections in ways that weren’t previously possible, we must not allow it to overtake real life.  That is especially true for Pagans whose spirituality is tied so strongly to the natural world.

SunriseYou can’t watch a sunset on Twitter.  You can’t feel the full moon rise on Youtube.  You can’t hear a friend’s rhythmic drumming during a cold Solstice Eve on Pinterest.  We still need our live seasonal festivals.  We still need brick-and-mortar community centers and energy filled circles. No doubt that social media plays an important and useful role in our lives but it must be intertwined with live experience – capturing it, sharing it but never replacing it.

(Now feel free to click the buttons below to like this, share this, pin this and, while you’re at it, don’t forget the +1)