Archives For Halloween

Blessed Samhain

The Wild Hunt —  October 31, 2016 — 2 Comments

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Today is when many modern Pagans celebrate Samhain. This holiday marks the start of winter and the new year according to the old Celtic calendar. It is a time when the ancestors are honored, divination is performed, and festivals are held in honor of the gods. Samhain is also recognized as the final harvest before the long winter ahead. It is perhaps the best-known and most widely celebrated of all the modern Pagan holidays.

Samhain- colored pencil on linen [Susan Korsnick, 2016]

Samhain- colored pencil on linen [Susan Korsnick, 2016]

During this season, other celebrations and festivals are also being held such as Velu Laiks (“the time of spirits”) by Baltic Pagans, Álfablót or the Scandanavian Sacrifice to the Elves, Winter Nights by Ásatrú, Foundation Night in modern devotional practices to Antinous, Allelieweziel by the Urglaawe tradition, Fete Gede by Vodou practitioners, Día de los Muertos for followers of Santeria and several indigenous religions in Mexico and Latin America, Diwali for Hindus (beginning Oct. 30 this year, it runs for five days) and the astrological Samhain on Nov. 6 for some Witches and Druids. Finally, in the Southern Hemisphere, many Pagans are currently celebrating Beltane.

Here are some thoughts shared by Pagans and polytheists about this time of year:

On this day, the world of our physical reality and the world of our spiritual reality come together and communicate. It is a time of connecting with our ancestors and offering gratitude for their part in our lives. I always incorporate a knotting/braiding activity in my ritual. I take three pieces of red yarn or ribbon about 20 inches long and begin braiding them and knotting in groups of three, with each knot, I invite and say aloud the name of the ancestor to my ritual celebration. I recount how they have positively impacted my life and offer gratitude for their presence in my life now and when they were alive. When I am done, I place the braid on my altar for the year to represent how they are woven into my life and to keep that energy alive. –Katie Pifer, What is Samhain?


In Urglaawe, the Wild Hunt is Holle gathering up the souls of the Dead, and then on Walpurgisnacht she grinds them in her mill so they can go on to the next life. I like that better than the idea of Vallhalla, which I always thought seemed too Christian-influenced. The thing is, once you’re ground in the mill, what is left of you? Is it anything recognizable as being you anymore? The person you were still becomes just a memory. –Amanda the Conqueror, Celebrating Allelieweziel this year


I got up early and before going to work I shaved my head, as I often have on this day as well. I like hair on one’s scalp–mine and others (other hair? Not so much…!), and so I didn’t want to do it, and in fact I really don’t like doing it (and I like doing it even less on-my-own/without assistance), but it wouldn’t be a sacrifice (in the modern colloquial sense) if it weren’t difficult. But, it is an important sign of mourning, an important aspect of Egyptian sacerdotal practice (though I am not entirely hairless at the moment, like they were), and it also ends up giving me a small pile (and smaller every year, sadly) of materials to give in offering at various places in the future. –P. Sufenas Virius Lupus, Sacred Nights of Antinous 2016–Death of Antinous

 

Samhain Altar [Wilhelmine, DeviantArt]

Samhain Altar [Wilhelmine, DeviantArt]

And, Siobhan Johnson suggests 10 things to do on Samhain.

Many people who have been active members of our collective communities have crossed the veil this past year, including: Carl Llewellyn Weschcke, Marc Pourner, Scott Walters, Richard Reidy, Daniel Kaufman, Jean Williams, Crystal Tier, Morgan McFarland, John Belham-Payne, A.J. Gooch, JD Taylor, Gavin FrostLydia Miller Ruyle, David Babulski, Nikki Bado, Michael Wiggins, Scott Symonds, Lady Epona, John Ravenmoon, Charlie Murphy, Margarian Bridger, Tisha Gill, Fallon SmartSeb Barnett, Lady Flora, Bryan David Zell, Carole Kitchenwitch.  There are also many others who have not been not named here but who have touched our individual lives, our practices, and our communities. What is remembered, lives.

May you have a blessed Samhain. May peace fall upon you and your beloved dead during this season. Let this be a new cycle of quiet joy and renewed blessings for all of you.

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TWH – We have reached the end of October. Halloween is fast approaching. The veil is thin and the ancestors walk among us. The crops, whether from ground or pot, have been harvested. The oaks rain acorns on rooftops and earth begins its illustrious display of magnified color: one last dance before the slumber.

[Photo Credit: Cindy / Flickr]

[Photo Credit: Cindy / Flickr]

Another marker of the season is the mounting media interest in Witchcraft. Decades ago, this interest was purely in fictional representations and Halloween traditions. But today, we have mainstream journalists around the world eager to interview modern Witches, or in other cases, discuss Witchcraft in whatever form is appropriate for the outlet.

As the leading daily news agency covering modern Witchcraft in its entirety, The Wild Hunt should follow suit. Why shouldn’t TWH report heavily on Witchcraft during October? The answer is we do, as we do all year long.

Instead of “interviewing a Witch,” I decided to turn the tables around and look at recent mainstream media reporting. What are the standard questions asked? How does the October media circus reflect the reality of our collective communities? Beyond any articles specifically on pop culture witches, what else is being shared?

Salem and the Trials

Some outlets go right to the heart of American Witch lore by focusing on Salem, stationed proudly on the Massachusetts coastline. The Washington Post shares “Five myths about the Salem witch trials.” In an Oct. 26 article, The Guardian asked, “Is Salem losing its spookiness?” Author J.W. Ocker reports that Witch tourism is on the decline due to the city’s trendy gentrification and the declining interest in witch trial attractions, some of which are reportedly in need of upgrades. Ocker recently published a book titled, Season with the Witch: The Myth and Mayhem of Salem Massachusetts.

But for the many modern Witches practicing in America’s Witch City, the tourism industry is only a tiny fraction of their experience. While there are Witches who rely on tourism dollars for their livelihood, the city’s lucrative industry doesn’t change one’s personal practice. Regardless of history and outside of the witchy kitsch, there is in fact genuine Witchcraft being practiced in Salem. Additionally, for the past two years, the Pagan organization CUUPS has held its annual convention there. In 2013, Covenant of the Goddess did the same. Whether or not tourism is on the decline, Salem has not lost the love of its thriving Pagan community.

Witchcraft “is the new black”

Another trend in mainstream reporting focuses on the visual appearance of the Witch. This is not surprising because the mythology of Witchcraft, from Goya’s paintings to modern horror films, is heavily invested in the physicality of the Witch, most notably the female body (e.g., warts, elongated nose, exposed breasts, long fingernails).

This carries over into modern reports, which rely on visual signifiers to define who is a Witch. On Oct. 26, the A.V. Club reports, “Unlike the crunchy new age types who made Wicca into a (loosely) organized religion in the 1970s, these witches are more likely to be urban than rural, to be heavily tattooed than clad in a Ren Faire-style peasant skirt.” As suggested by the article, being a Witch has a definite look, and the most contemporary Witch look is “heavily tattooed.” This juxtaposition pits the The Craft against Stevie Nicks who, according to the article’s photo caption, is wearing a “Witchy fashion.”

This entire discussion recalls a sketch in Monty Python and the Holy Grail (1975): “How do you know she’s a witch?” asks the scientist. “Because she looks like one,” responds a man in the crowd.

But Vogue, as one might expect, takes the concept of a “witch look” even further by offering facial treatments, makeup, and accessories based on the appearances of a number of pop-culture witches. Vogue concludes: “So whether you go the traditional route—a green face, complete with warts and rotting teeth—or prefer a more au natural look to cast spells on unsuspecting passersby, there’s inspiration for everyone.”

It is not uncommon for fashion designers to herald “witch looks.” In fact, this summer Vogue invited its readers to “be a witch.” The article essentially gives permission to dress in ways that might, under other circumstances, be considered risqué, taboo, or counter-culture. Fortunately, Vogue‘s definition of “witch wear” is a bit less limited in scope than that presented by A.V. Club.

But reality proves that there is no real “Witch look.” As anyone who has ever socialized within a group of modern Pagans would note, there are so-called fashion trends, but there are just as many exceptions. From clothing to makeup or facial hair to tattoos,choices in physical appearance offer fantastic opportunities for the outward expression of individuality – something key to the Witch’s worldview. These choices are rarely superficial attempts to become a fictional character, as one might do on Halloween.

A modern Witch’s visual appearance is often a part of spiritual seeking and magical practice.The choices can also be a function of religious work and devotion, whether in or out of ritual. Real Witch fashion choices, as it were, may be temporary or long-lasting. And, while there are certainly many pop culture expectations on the appearance of a Witch, there is, in reality, no Witch look.

[public domain]

[public domain]

Eat, Pray, Love

Moving beyond appearance and the popular signifiers of Halloween witchcraft (e.g, cats, broomsticks, and Winnifred Sanderson), many news outlets choose to dive into the modern Witchcraft community by interviewing a real Witch, one who is local to the outlet’s area. The New York Post, for example, featured the story of news librarian Liz Pressman.

These “interview a witch” articles typically ask the same questions about modern Witchcraft practice, often relying heavily on pop culture iconography as reference points. Pressman herself, for example, suggests that “millennials who grew up on Harry Potter can’t get enough of the feminist pagan religion that worships Mother Earth.” Later she notes that, as child, she could talk to dead people just like in The Sixth Sense (1999). These pop culture references can either assist in educational attempts, as with Pressman’s article, or serve to trivialize the practice of modern Witchcraft, as is the case in the mentioned Vogue articles.

Regardless, these seasonal interviews primarily serve as myth busters, with the aim of proving what a Witch is not. In a recent NPR piece titled “What The Real Witches of America Eat,” journalist Nina Martyris writes, “If you’re thinking of blood and feathers and cauldrons bubbling with eye of newt and toe of frog, you couldn’t be more off-menu. The correct, and disappointingly dull, answer is pizza, bread, fruit, nuts, granola bars, Cornish hens, Dunkin’ Donuts, Starbucks coffee, leg of lamb, beer, cheese, Merlot, frozen cheesecake and other supermarket comestibles.” And, Witches don’t eat babies, either.

Addressing another myth, tarot reader and occultist Chris Roberts told the Toronto Star: “(Witches) have nothing to do with demons, darkness or the devil. If we were worshipping the devil that wouldn’t make us pagans, it would make us really bad Christians.”

That quote hits upon the most commonly asked question: “To whom do Witches pray?” or better yet “Do Witches believe in God?”

In an in-depth interview with occult researcher and author Mitch Horowitz, paranormal radio show host George Noory responded to a caller, “at least [Witches] believe in God.” While Noory’s intent was to support modern Witchcraft practice, his comment falls short of describing the scope of prayer, ritual, and deity devotion within modern Witchcraft. However, Noory’s comment does illustrate one of the purposes of the media myth-busting angle: To neutralize or disarm the fearsome aspects of the Witch stereotype. In a society dripping with Abrahamic religious concepts of Witchcraft, it is understandable that the most common question, and concern, would be about God and deity worship, or the lack thereof.

As regular TWH readers know, this question, in reality, is not easily answered. Period.

Do Witches Eat Babies? Do Witches Pray to God? Do Witches Love? As for the question of love, I refer specifically to the practice of compassion, rather than interpersonal relationships. It is important to remember that mainstream myth-busting articles focus on what Witches do and do not, rather than who Witches are privately. The myth-busting mentality, therefore, aims to demonstrate a naturally-embedded compassion within modern Witchcraft practice. For example, these articles often define Witches as nature and animals lovers, healers and community helpers.

Focusing on a Witch’s compassion helps dispel the idea that Witches are dangerous. For example, in a recent Toronto Star article, a number of local Witches responded to the question “What is a Witch?” The answers are all focused on magical practice from tarot reading to healing, but they also highlight the compassionate nature of the interviewees. For example, Helga Jackobson is quoted, as saying, “A witch is likely to have an interest or knowledge in natural remedies, in working with the cycles of earthly experience, in helping those around them.” Laura Gonzalez writes, “We are healers, helpers and wise women…”

Monkeys Unleashed

Second only to the question “Do Witches believe in God?” is the question: “Do Witches curse people?” And similarly, it is asked in an attempt to neutralize an age-old fear. After mention of hexing and cursing, for example, radio show host George Noory asks author Mitch Horowitz, “Should we be afraid of Witches?” Horowitz, who has been working to end Witchcraft-related violence around the world, responds, “No,” adding “Witches are part of the solution, not part of the problem.”

It is a good answer and one that modern Witches love to hear.

However, it doesn’t respond to the question, “Do Witches curse and hex?” And, the real answer depends entirely on who you ask. Why? As Catland store owner Melissa Madaras told Teen Vogue, “[I] can’t speak for all witches, because every witch is a witch for their own reason, and every witch practices in their own way.” That applies to hexing and cursing. Some Witches do; others don’t. This is a contentious issue even within the modern Witch community itself.

Interestingly, the question of curses has become more relevant over the last year as hex actions against a number of public figures have been the focus of mainstream articles. Along with the now famous hex action launched in conjunction with the California Turner case, there have been other similar actions reportedly taken against political candidates, most recently Republican presidential nominee Donald Trump. And, that is the angle Quartz took for its Halloween-inspired witch article, titled “Feminist Witches are casting hexes on Donald Trump” and filed under the sub-heading “Game of Crones.”

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1969 WITCH protest in front of Chicago Federal Building [Courtesy WITCH]

W.I.T.C.H.

The subject of hexing leads us to the final trend in witch-based mainstream articles – one that is highly relevant to current U.S. politics.

As has been the case historically, powerful women are often labeled “witch,” regardless of their actual religious beliefs, reported actions, or lifestyles. The witch is, in mythological or meta terms, a woman who knows too much. As such, the Democratic presidential nominee Hillary Clinton has repeatedly earned that title in social media memes, articles, and other sources. The label has been used both as a derogatory slur against her character, and as an empowerment tool to demonstrate her strength and vigor.

Aside from any articles focusing specifically on the election, many recent witch-based reports have examined both the historical and contemporary connections made between feminism and Witchcraft. Broadly published an article about the 1960s feminist group W.I.T.C.H., calling its members the “protestors who hexed the patriarchy.” Similarly, a local Vermont news outlet focused on a recent hex action against Trump reporting that the local group “Feminists Against Trump will answer the call for activist witchcraft in its own way.”

In a New York Times opinion article, writer Anna North begins: “The witching hour is upon us. I’m talking not about Halloween but about Election Day — which, if you believe a vocal subset of conspiracy theorists, is when we’ll all get hexed.” North continues on to explore the intersection of politics and Witchcraft, within a feminist framework. She ends using pop culture signifiers, such as The Witch and the Blair Witch Project, to better illustrate her point, concluding: “For a fuller understanding of what the politics of Witchcraft would look like, though, I recommend The Craft.”

And we come full cycle, back to seeing pop culture used in order to understand what modern Witchcraft is, and what it is not.

While mainstream articles and discussions are limited in their space and scope, they can provide an outreach and educational opportunity to offer nuggets of truth. However, they rarely provide the space to delve into the reality of modern Witchcraft life, beyond the obvious, the visual signifiers, the mythology, and the needs of the myth-busting framework. Most articles fail to move beyond pop culture assumptions and comparisons.They fail to examine lifestyle choices, belief structures, and world views in order to demonstrate how these ideologies are integral not only to a Witch’s magical practice but also to a Witch’s commitment to community and the role played within society as a whole. In fact, it would seem that diving into such beliefs, rather than watching a movie, would be the best route for a “fuller understanding of what the politics of Witchcraft would look like.”

For better or worse, most mainstream seasonal articles are working primarily to disprove myth rather than showcase life. Some are positive and well-done in their intent and results, and some are far from it. Either way, the onslaught of Witch articles in October is as much a part of the season as the falling of the leaves and the arrival of the Great Pumpkin.

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Note: Editor Heather Greene will be hosting a Twitterthon on Witches in American Film and Television tonight at 8pm ET. Join the conversation by following the TWH Twitter feed @thewildhunt. Ask you questions via Twitter messenger.

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13445578_488511431359897_8033680499354600496_nCalderaFest will be returning in 2017. The festival was a landmark event bringing together Pagan musicians from around the globe for four days of fun. Organizer David Banach said, “I decided to do CalderaFest again mostly because the first one was simply pure magic.” The 2016 festival was held in Lafayette, Georgia over May’s long Memorial Day weekend. Most attendees agreed that, despite the problems, CalderaFest was a unique and powerful experience .

Acknowledging that the various problems, Banach said, “I see them as opportunities to make the next one better.” He added that organizers will be making changes both big and small. “We are cutting back on the scale of things. Having 30 acts play on the stage in 3 days was a logistical challenge. Unfortunately, some set times and sound quality suffered […] We are going to reduce the number of vendors a bit and modify the vendor area so it is a more pleasing area for all. […] The stage is going to be slightly relocated. We will turn it almost 90 degrees to keep it out of the direct sun and to face it toward the vendors. We are also looking into a canopy for the front to provide shade for the audience.”  As for complaints about the heat, dirt and dust, he said, “We can’t control them, really we are taking steps to reduce their influence.”

One step to reducing that influence and perhaps the biggest event change is the scheduled date. The 2017 festival will be held in early October rather than late May. Banach said, “I was honestly concerned for the safety of some people. I, myself blacked out on Saturday.” Moving the date to autumn will eliminate the heat problem, as October is one of the most popular camping times in Georgia due to its mild temperatures.

Originally, the fest was moved to Labor Day weekend in late August. Banach explained, “We very quickly realized that was an error and we needed to correct it. First, the heat problem would be there, possibly worse. Second and mostly was its clash with Dragon*Con in Atlanta. I must have received 70 or 80 messages in 2 days myself about this.”  The festival is now scheduled for Oct 5-9, 2017 at Cherokee Farms in Lafayette, GA.

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Michigan Pagan Scholarship

Michigan Pagan Scholarship

The Michigan Pagan Scholarship Fund (MPSF) awarded its annual scholarship to Pete Ryland Shoda, III. Shoda is a graduate of the West Michigan Aviation Academy, and will be continuing his studies at Grand Rapids Community College and Northwestern Colleges. Shoda plans to earn a Bachelor’s Degree in Aviation Operations.

Shoda’s essay, which is posted in full on the scholarship’s website, is titled, “What Being Pagan Means to Me.”  It reads in part, “Being Pagan means that I have a lot to live up to. The God’s [sic] and Goddesses are watching me, Mother Nature is watching me, and the wind is listening to me, carrying my spells, chants and requests to the Universe. Always helping, always taking care to leave a small mark, always being a good person to others, taking care of the Earth, giving back when I can. These are some of the things that being Pagan means to me.”

The Michigan Pagan Scholarship Fund was created after the Tempest Smith Foundation closed its doors in 2014. In response, five organizations, including the Universal Society of Ancient Ministries, Magical Education Council, Pagan Pride Detroit, Witches of Michigan and Witches Ball, decided that the foundation’s scholarship program was vital to their community. The group came together to pick up the project and, since 2014, have been annually awarding the $500 scholarship to winners.

All recipients must be high school seniors, residents of Michigan and Pagan (or a child of Pagan parents). Fund Chairman Gordon Ireland said, “The Michigan Pagan Scholarship purpose is to recognize and encourage young Pagans. Only one scholarships is awarded each year, winners must demonstrate evidence of leadership, and engage in community service.”

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trothThe Troth announced the election of its new Steersman (President) and High Rede (Board of Directors). As noted in a press release, “Robert Lusch Schreiwer took his oath of office as Steersman at Trothmoot at Fort Flagler, WA, on Saturday, June 11.” Schreiwer is founder of the Urglaawe and is a Ziewer (godsman) of Distelfink Sippschaft, located in Pennsylvania. He has been serving The Troth as its Associate Steer under former Steersman Steve Abell.

The new Associate Steer is Lagaria “Gari” Farmer, who has been serving the Troth since 2006 as a Steward from Tennessee and has been serving on the High Rede since 2013. Both she, Lisa Morgenstern and John T. Mainer were all reelected to the High Rede for the coming term. Morgenstern is the Southern California Steward and a member of Hrafn Skjoldr Kindred. Mainer is the western Canada and Military Steward, and serves as Freyr of the Heathen Freehold. Mainer will also be the organization’s new communication officer.

New faces on the Rede include Joanna Spinks and Mikki Fraser. Spinks is the Assistant High Steward of western Pennsylvania, and the founder and leader of The Hearth Of Yggdrasil. Mikki is a godhi (godsman) and co-founder of Vargulf Kindred based in northern Nevada. Other Rede members, who were not up for election, include: Officer Liaison Amanda Leigh-Hawkins, Tanya Peterson, Hrafn Skald, ande Brian K. Jenkins.

We will be bringing you more about the Troth under its new management this week. 

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bucklandRaymond Buckland created a stir last week after weighing in on the hexing debate. In a public Facebook post, he wrote, “So very sorry to see so many people who call themselves ‘witches’ talking about hexing people. Just undoing all the work that we pioneers worked so hard to do.WITCHES DO NOT HEX PEOPLE; DO NOT DO NEGATIVE MAGIC – period! Send out love. Find a POSITIVE way to change someone, if you really feel that necessary. (I wouldn’t mind betting that these people haven’t got the power to hex the skin off a rice-pudding anyway!) In love and light — Ray Buckland.”

Almost immediately, Buckland’s post went “viral,” garnering both support and backlash. It was shared 611 times on Facebook alone and earned passionate commentary across social media. Only four hours after making that statement, Buckland followed up with this: “We all walk on different paths and must all be accountable for ourselves. I can only speak for what I have learned and what I teach. In the early days of the Craft in the U.S. a number of us worked long and hard to try to get rid of the misconceptions of witchcraft; the belief that witches worked evil magic and cast curses/hexes on others. To me it is a shame to see all that work being undermined in many ways. But I have spoken my piece. Perhaps it’s good that it has started a discussion?”

In Other News:

  • Everglades Moon Local Council (EMLC), the Florida chapter of Covenant of the Goddess, is hosting a vigil for the victims of the Orlando attacks. In a Facebook event page, EMLC coordinators write, “Join the Witches and Wiccans of Everglades Moon Local Council as we hold space for the victims of the Pulse Nightclub shooting. We ask that people of all faiths join us to remember the victims and send loving, healing energies to their families and friends, and for our nation as a whole. We invite you to participate no matter where you are.”  Participants can join them from anywhere in the world. It will begin at 9 pm ET.
  • Pagan filmmaker and Wild Hunt writer Dodie Graham McKay has announced pre-production of a new 15-minute documentary project titled, “Starry Skies.” The film will feature amateur astronomer, Pagan author and teacher Kerr Cuhulain and highlight what the night sky looked like and what it meant in world without artificial light. With the help of Cuhulain, Starry Skies “will offer viewers an earthy version of [the Overview Effect], challenging us to restore our spiritual connection to our land and environment, by looking to the stars, and seeing them again for the profound markers of space and time that they are.” Graham McKay has received a grant from BravoFactual and hopes to begin production in August.
  • Other news out of Canada, Gaia Gathering has announced the location for its 2017 conference. It will be held at the Clarion Hotel in Calgary from May 19-22. The theme is “Rhythm and Flow.” Gaia Gathering is an biannual Canadian Pagan conference that moves from city to city and is held over the long Victoria Day weekend.

  • Immanion Press / Megalithica Books has announced a call for submissions for its new anthology titled Trans Pagan: Life at the Intersection of Faith and Gender. As noted on the website, “The vision for this anthology is to include a combination of academic and personally inspired pieces that explore the experience of transgender lives within a Pagan context.” The anthology editor is Deirdre Hebert, a transgender Pagan “whose writing career ranges from technical writing to radio news copy. She is the host of PaganFM – one of the longest-running Pagan podcasts and radio programs.” The submissions are due Sept 1.
  • The Museum of Witchcraft in Boscastle, Cornwall is already thinking about October. The museum will be hosting a conference on Oct 15 titled “A Day of Talks on Halloween Past & Present.” The event will be held at The Wellington Hotel in Boscastle and will celebrate the “2016 exhibition Glitter & Gravedust exhibition. Speakers include: Ronald Hutton, Judith Noble, Louise Fenton, Tommy Kuusela, Bekki Shining Bearheart, Dorothy L. Abrams and Mogg Morgan. Tickets are already on sale.

 

 

“The Gates again open, the skies darken, the rain soaks through stone and skin.”

I.

The rain poured through my skin. As I stood upon the pavement outside the tavern, soaked in the chill night, smoking a cigarette, the Gates opened around me.

Straddling the ford, wet up to the laces of my boots, water rushing past my feet along the river-bed: someone is laughing at me. Eddies swirl in the torrent unable to clear the leaf-clogged drains, and someone is laughing at me.

“Look at this guy,” he says, and his companions titter and jeer. “You’re being scary, dude. Is that your costume?”

It was Halloween, after all, though I hadn’t dressed up. I wore what I usually wear, thrift-store camouflage trousers, a printed shirt from my friend Alley, a maroon-and-blue flannel shirt. No more a disguise than any clothing is.

One of his companions, a gentrifying ‘woo-girl’ (anthropological note: they literally shout ‘woo’ and gentrify everything they touch), sneers at me. She turns to her friend and says, drunkenly:

“Oh my god he’s totally on drugs or something.”

Then she turns back toward me. “You think you’re being creepy standing in the rain like that?”

I shake my head. I cannot tell her about the forest we’re standing in, the elk crashing through the bramble, the endless dripping of the last-to-fall Maple leaves down upon our heads. I cannot tell her about the river in which I stand.

I smile. “Welcome to Seattle,” I say, laughing. “It rains here.

“We’re from California,” her friend says. I’m disappointed he’s such a jerk — he’s kinda attractive. “This weather’s stupid.”

I’m standing in a river. I’m standing in the road, just off the curb. A car passes; I’m surprised to see an auto in the river, the river in front of the gay bar, the gay bar on a night the gates of the dead were thrown wide open, the gates of the sky unhinged as rain soaks everything.

I am in the forest. I am in the city.

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[Photo Credit: Aaron Shenewolf] (https://www.flickr.com/photos/jumping-luna/)

II.

Tip some out to the dead, to The Dead who linger forever just behind your eyes, walking alongside your step through puddles and streams over concrete.

Tip some to the dead and notice you’re not where you were. Everyone’s bumping into you, pushing against you, surprised for a moment you’re there, startled they had gotten so close.

They’re drunk, you tell yourself, but not just on vine and grain.

It made no sense to try to tell most people what I was doing for Halloween, so I shrugged when asked. I didn’t know myself, really, though I knew I’d walk with the dead.

With grave dirt and an elk tooth and crow feathers in my pocket, I biked to a bar after a shift at my part-time social work job. It was storming, rare for Seattle where the weather is, for 6 months, at least, a steady, relentless drip of rain, not a downpour. It had been dry, the earth too compacted to soak up all that water, so streets were flooded, blocked drains overflowed. For that night, at least, the streams and rivers of the Forest-That-Was could run again, un-culverted, upon the surface of the city built over them.

In many urban fantasy novels, there’s a spectral, magical city overlain upon the disenchanted mundane. Those writers know a thing or two about magic and a thing or two about cities. But Seattle’s not old enough to have a ghost-twin that looks like it, only stranger. Rather, what haunts Seattle in the Other is the Forest-That-Was, the dead forest, the waiting forest.

The dead are not always what has gone before, but also what could have been, what maybe will be. The forest-that-was haunts Seattle, but so too does a second forest; its roots slowly lifting the broken concrete of sidewalks. Plantain, horsetails and chamomile find purchase in the crevices, moss and lichen cover unattended stone. Ferns grow in gutters; aerial moss suspend from uneven brick.

Both the Forest-That-Was and the Forest-That-Will-Be are the same, and they both haunt the city. They co-exist; they merge in the frontage garden, the untended lawn, the volunteer tree. They dance; they collide; they collude in endless war against small-business owners, property developers and civil engineers.

One of my favorite writers, Octavia Butler, was said to be a casualty in this war. Newspapers reporting her death blamed a root-broken sidewalk for a fall that triggered a stroke. But this was propaganda. Later, it came out she had the stroke first and then fell, returning to the forest that seemed to inspire her. Seattle’s mayor was unpopular with the propertied classes for leaving sidewalks broken, potholes unfilled –Butler’s death was used against him.

Propaganda works like that, though. The first story is the one most remember: The forest killed a famous elderly Black fantasist. Perhaps the propagandists will do the same for Ursula K. Le Guin when she leaves us, perhaps they’ll do the same for me. Don’t believe their lies.

III.

You weren’t from the forest, and now you are, the dark wet places, rain dripping from leaf, mud and rot slicking the paths beneath your feet, your exposed roots.

What are you doing walking when you can stand still, soak deep into the earth, reach like great pillars towards the sky?

The tension between civilisation, and nature is a bit obscured in Seattle. From my second-story balcony I see more trees than houses, Crow and Scrubjay, Racoon and Opossum eat the peanuts I leave for them just within arm’s reach, and it’s easy to forget I’m in a city at all. I’ve tolerated Seattle most of the last 16 years because of this. Gods know I can’t afford to live here, nor afford many of the things that make a city appealing to an artistic queer.

I’m the ‘degenerate’ sort against which Republicans and New-Right anti-civilisationists often complain, lifting a tired screed from the Nazis. “People like me” move to cities because we honestly like people; we like art; we like culture — all those things you can’t find in the suburbs or the rural. I live happiest when I’m among dreams and the people they inhabit.

But I’m also a Druid, a Pagan, an animist. Without raw, breathing Nature, I become parched and eventually wither. The ocean of concrete in strip malls, parking lots and massive highways that comprise the main architectural feature of suburbs, for instance, those feel like murder.

Seattle is unlike most other large American cities in that the forest was never fully obliterated. Though almost every ancient cedar, spruce, red alder and pine was killed to rebuild San Francisco after the fires or to fuel the furnaces of capitalist expansion, or to clear the way for internal migrants from other parts of the United States. Seattle is still a forest.

Though even manufacturing, then war-contracting (Boeing), then an onslaught of businesses completely reliant on near-slave labor and global coal-use (Microsoft, Amazon, Google) have joined the war against the forest here, none have ever conquered the forest.

IV.

You weren’t from the forest and now you are, the forest that was before, the ghost-trees and spectral ferns, Elk crashing through bramble, startled by a voice still echoing from the past.

You weren’t from the forest but now you will be, awaiting its birth through broken sidewalk and disused alley, hearing it growing through what will soon be your corpse.

You weren’t from the forest, but now you can’t return here. Wet pavement is river, and you wade through it, unseeing the cars unseeing you.

Pagans make much of the environment, as least romantically. We like the forests and the streams, we idealise the pre-industrial world, worship land-goddesses, divine with symbols from nature. Yet most live in cities or suburbs, drive cars, use computers, work in flourescent-lit offices or stores or restaurants. We like the idea of the forest, but live apart from it, in the urban and suburban–in civilisation.

Civilisation seems to stand against the forest, in the same way that the forest seems to stand against the city. In many critiques of civilisation, the city is the cause of the destruction of the natural world. Some anti-civilisationists, merging the bourgeois anthropology of David Abrams with the misanthropic primitivism of Deep Green Resistance, link almost all the problems of humanity to the birth of cities.

On the surface, this appears plausible. As people transitioned to agriculture and settled in one place, the fabric of human society changed. Work was divided, roles ensconced in tradition. Some say the Patriarchy arose first from the urban, men doing one sort of work, women doing another.

Abundance and settlement created surpluses, more than what people could carry with them. Surpluses meant less work, surpluses meant wealth. Surpluses could be stolen; surpluses could be hoarded; surpluses could be extracted. Some say this birthed hierarchy and class.

Gods and ancestors were worshiped in place, not in people. Shrines arose as did temples. Those who tended gods became priests rather than shamans, another division of labor in a settled civility, a class with purpose and power and economic interests. Some say that debt sprung from the need of priests (also skilled scribes) to track donations and the cost of temple labor.

Agriculture, dense living, the need to protect surplus–these, some say, led to population explosions. More people require more resources, need military classes (and conflicts stemming from that need), and need to destroy their environment to extract more resources.

If we extrapolate from what we know now of cities, this story is unassailable. The city seems an illness, a plague, the root of evil, the root of hatred.

This story’s eerily too easy, though.

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[Photo Credit: Aaron Shenewolf] (https://www.flickr.com/photos/jumping-luna/)

V.

The city’s unreal, the forest gates unhinged, and you walk always along the edge, in both worlds and neither.

You are emissary.

You are saboteur.

Is the city then some den of horror, the abode of voracious monsters? Or is it just full of people?

I like people. No, I love them, gods-dammit, even when they jeer me in the rain.

People cluster together. We need each other. We want each other. We love each other. We build off each other, create with each other. What would we do otherwise?

Rugged individualism is a Capitalist lie and will get you killed. Families are great, unless you were born to a developmentally-disabled schizophrenic mother and a violent father. Tribalism is great, if you are in charge and get to choose who is in and who is out. Small villages are fine, if there’s at least one person there who you can fall in love with. Degenerates like me don’t fare so well in any of those alternatives.

If groups like Deep Green Resistance are correct, the only solution is to destroy the city and all who survive by community, rather than force.  And beside, cities are full of queers, trans people, immigrants, Jews, bohemians, libertines — independent folk who threaten those who need small worlds in which to rule.

But the city is undoubtedly sick. The destruction of the environment caused by the urban is undeniable, yet too often denied, even by us ‘degenerates.’ The ‘urban professional’ of today, working at a tech company, progressive of politics, in love with nature? Their organic and free-range foods are produced by immigrants working in near-slave (and sometimes full-slave) conditions. It takes a lot of forest to make toilet paper, a lot of coal to make electricity, a lot of oil to transport food from the farms to the city.

Both the prophets of progress and the prophets of anti-civilisation evoke the pre-historic past. It’s either nasty, brutish, and short for the one or Edenic for the other, but both groups are either awfully bad at history or betting that, because no records remain to challenge them, we’ll accept their stories without question.

Few dare mention the shorter history, a few hundred years ago. Something arose which turned the endless dance of forest and city into slaughter of one and misery of the other. A great forgetting, an archonic trick, the Demiurge’s conquest of Sophia.

Something changed in the world several hundred years ago, something so disastrous, that, like the Holocaust or the nuclear bombings of several Japanese cities, we seem incapable of approaching without shutting down or relying on Nationalist rhetoric.

The world was not always like this. The cities once could never win over the forest. And that wasn’t so long ago.

VI.

You are how the forest becomes the city you’ll betray.

You are unborn dreaming remembering the past.

You are the endless taking root in the now.

Historian Peter Linebaugh, who has written much about the intersections of 1800’s Paganism and anti-Capitalism, suggested that, because the Commons were destroyed by the Cities, the Cities must now become the Commons.

We must say the same thing of the Forests.

This must then be our rallying cry, those who have become ‘from the forest’ but refuse to accept the notion of mass urban slaughter, like Deep Green Resistance does. In fact, most anti-civilisation rhetoric has become a way of running from the true war, betraying the forest, just as the cult of progress huddles, slump-backed, over backlit screens in self-arousal and vain hope.

The forest-that-was still lives, if you bother to look through the gates on a rainy night in the city. You can be standing, soaked, in front of a gay bar and see the rivers we try to forget. You can even, like I do, chuckle when those who will never see it jeer you.

The forest-that-was lives in the forest-that-will-be, which are both a waiting now, Waltar Benjamin’s jetzt-zeit, the pregnant moment, the moment we hold in our hands.

The forest-that-was is also the forest-that-will-be, but only if we let it root through us. It is we who are the mages, the witches, the priests and bards. We are the rogues spreading seeds on the pristine lawns, the saboteurs helping trees lift concrete with their strong roots.

We were from the city. We are now from the forest. And only with our hands can the war finally end and the dance begin anew. The Cities destroy the Forests. The Cities must now become the Forests so that our lives may once again, in the end, nourish the roots of past and future, making the eternal now.

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This column was made possible by the generous underwriting donation from Hecate Demeter, writer, ecofeminist, witch and Priestess of the Great Mother Earth.

Blessed Samhain

The Wild Hunt —  October 31, 2015 — 1 Comment

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Tonight and tomorrow is when many modern Pagans celebrate Samhain. This holiday marks the start of winter and the new year according to the old Celtic calendar. It is a time when the ancestors are honored, divinations are performed, and festivals are held in honor of the gods. Samhain is also recognized as the final harvest before the long winter ahead. It is perhaps the best-known and most widely celebrated of all the modern Pagan holidays.

Samhain Altar [Wilhelmine, DeviantArt]

Samhain Altar [Wilhelmine, DeviantArt]

During this season, other celebrations and festivals are also being held such as Velu Laiks (“the time of spirits”) by Baltic Pagans, Álfablót or the Scandanavian Sacrifice to the Elves, Winter Nights by Asatru, Foundation Night in Ekklesía Antínoou, Allelieweziel by the Urglaawe tradition, Fete Gede by Vodou practitioners, Día de los Muertos for followers of Santeria and several indigenous religions in Mexico and Latin America, Diwali for Hindus (Nov 11 this year) and the astrological Samhain on Nov 6 for some Witches and Druids. Finally, in the Southern Hemisphere, many Pagans are currently celebrating Beltane.

This season is a gift for pop culture practitioners, as the trappings of magick are just about everywhere hidden in plain sight in friendly pop culture packages. Everywhere you look things are draped in spiders, bats, witches, cauldrons, and cobwebs. Every television show has a Halloween special and spooky movies play on every channel; at least one channel seems to be playing nothing but Tim Burton movies. – Emily Carlin, Exoteric Magick: Pop Culture Practices for All

As I reflect on my fourth Samhain, I notice how profoundly my relationship with my community and Witchcraft has changed. While I had hoped to find new friends and power, I received more than that. I found loved ones whom I trust with my very life and I found empowerment. Each year I have grown more deeply into who I am. When I look back upon the desperate, abused wife wanting to end her life seven years ago, I hardly recognize her as my younger self … This year I am allowing myself to fall in love with Samhain. – Annika Mongan, Born Again Witch

In the faces of old women, these days, I see a lot of unfinished business. And in a few such faces, I see the bliss of knowing everything that needs doing has been done. As I go about my days, I am blessed to see families engaged in the important, loving work of saying everything that needs to be said; of holding one another in times of great emotion; of allowing each person to manage change and challenge in their own way … It is good to give honor to what must be lost before we let it go. – Maggie Beaumont, Nature’s Path

This is a nature-based holiday that celebrates the passing of fall and the onset of winter, the lengthening nights, the dying earth at the end of fall, and the relating of this death to our own mortality and the honoring of those who came before. My thoughts are on the seasonal change and the veneration of nature the whole time. It’s a beautiful thing. – Mike Ryan, Humanistic Paganism

Samhain is also a time when some communities acknowledge the Mighty Dead.

The Mighty Dead are said to be those practitioners of our religion who are on the Other Side now, but who still take great interest in the activities of Witches on this side of the Veil. They have pledged to watch, to help and to teach. It is those Mighty Dead who stand behind us, or with us, in circle so frequently. – M. Macha Nightmare

Many who have been dear to our communities have crossed the veil this past year, joining the ranks of the Mighty Dead, including Deborah Ann Light, James Bianchi, Kim Saltmarsh Deitz, Barbara Doyle, Michael Howard, Lola Moffat, Brandie Gramling, Max G. Beauvoir, Keith James Campbell, Lord Shawnus, Brother Flint, Heather Carr, Terry Pratchett, Andy Paik, Mary Kay Lundmark, Brian Golec, Maureen Wheeler, Pete Pathfinder, and many others who have not been not named here but who have equally touched our lives and our communities.

And, finally, in the spirit of Alley Valkyrie’s 2014 article, we also take a moment to remember the forgotten dead.

Grief is work. If you don’t know that, then your experience of grieving has been very different from mine. Grief is hard work, as hard as lifting a thousand pounds of emptiness, over and over again, with every breath, every moment of every day … This led me to thinking about how we could make this a sacred kind of work instead of a bare necessity? – Literata, Works by Literata

To honor Samhain let us live for a day as though it is our last. Let us see dawn and sunset and the beauty of the sky as though we might not see them again. Let us listen to the song of the birds as though they might not sing for us again. Let us live for a day, focused intensely in the absolute reality of the present, as though past and future do not exist. And then let us step forward on our journey around the Wheel, hopefully, purposefully, and with the courage and strength to live, to embrace, and to change the world. – Vivianne Crowley, Greening the Spirit

May you all have a blessed Samhain. May peace fall upon you and your beloved dead during this season. Let this be a new cycle of quiet joy and renewed blessings for all of you.

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As October marches onward, many Americans are prepping their costumes, yards and homes in anticipation for the secular celebration of Halloween. What are you going to be for Halloween this year? Did you buy your candy? Are you going to a party?

Kids Trick or Treating [Credit: H. Greene]

Kids Trick or Treating [Credit: H. Greene]

To be very clear, this festival is not the same as the spiritual vigil of Samhain or any other harvest or religious celebration. For the purposes of this discussion, Halloween is an American and Canadian secular holiday, complete with candy, costumes and PVC pumpkins. It often begins with door bells ringing and ends with a sugar-high unlike anything you’ve ever known.

Halloween has a somewhat uneasy place in the family of North American holidays. On the one hand, some Pagans and Heathens fully embrace the festivities. It is a tradition that many have enjoyed since childhood. Halloween is the one calendar event that tangentially adheres to modern Pagan religious practices. And, for better or worse, the Halloween season openly unleashes the Witch-archetype into stores, homes and entertainment media. When else can you buy a pentacle and black candles at Michaels?

Halloween also attracts the local media to coven practice, real Witches and metaphysical stores. In most cases, these press encounters provide public teaching opportunities. For weeks, articles interviewing “real witches” grace the digital pages of mostly local newspapers, while the national media tend to focus on broader topics, such as the origins of the Witch, the story of Salem and even the cultural meaning within the witch-archetype.

But, on the other hand, the secular celebration also mocks any spiritual components, modern or otherwise, that exist within Halloween. For many real Witches, the playful and wholly-commercialized, secular side of the holiday undermines attempts to build cultural acceptance of both the Craft and the sabbat as a serious holiday. For example, requesting Halloween off for religious reasons might be met with ridicule. The secular festival feeds both negative witch stereotypes as well as the false truth that Witchcraft only exists in a fictional universe.

the-last-witch-hunter-Breck-Eisner-movie-poster
One of the main contributors to this problem is, not surprisingly, Hollywood. The industry typically provides at least one new film and several television specials “exploring” witchcraft. This year is no different. On Oct 23, The Last Witch Hunter, starring Vin Dieselwill make its debut. While such films are purely fiction, they exist within our cultural space as the flip side to the positive press interviews and similar work.

Pagans and Heathens aren’t alone in their unsettled attempts to navigate through the Halloween season. Many American religious and community leaders have repeatedly attempted to ban the holiday. Why? The list is endless including concerns over the overindulgence in candy, the potential dangers of trick-or-treating, the holidays Pagan origins, the increased popularity of over-sexualized or violently graphic costumes and heightened displays of horror.

As recently reported, one New Jersey man found himself at the center of controversy after setting up his seasonal yard display. Bill D’Catt, as he is reportedly named, told a local journalist, “We choose to be on the spookier side of Halloween. You know what’s scarier than this thing? The real ISIS.” The display, which was deemed too violent for the media to show in full, depicts hanged figures including one wearing a Pres. Obama mask, terrorists, caged criminals and bloody body parts. After numerous threats and complaints, D’Catt removed the display, but he has said it will likely return for Halloween itself.

But yard displays are not the only source of contention. Over the years, store-bought costumes have attracted debate as they have have become increasingly sexualizedSexy Pikachu, anyoneMaxim magazine recently interviewed Yandy CEO Chad Horstman about these “ridiculously sexy costumes.” Yandy is the main distributor of these products and, in the interview, Horstman expressed his lack of concern, saying “this is just the way this generation dresses.”

As an aside, Horstman also specifically stated that his company “[tries] to stay away from religious things.” Yet, at the same time, Vandy does sell a number of sexy “Voodoo Priestess” costumes and, of course, witches. This demonstrates the continuing disconnect between modern secular lore and Voodoo or Witchcraft as genuine religious practices.

Regardless, complaints against the Halloween costume industry go beyond the sexy and into the realm of offensive and excessively violent. Vandy and other similar merchants offer, for example, a Salem Witch costume complete with blood stains and a noose. Others note the deeply offensive nature of many ethnic or culturally -inspired costumes, such as “the Indian Sweetheart” or “Chief Wansum Tail.” The list goes on and on.

The costume industry is a major business. Last year, the National Retail Federation reported that the Halloween business reached all time high of $7.4 billion. And Halloween is ranked the number one fastest growing American commercial holiday. As Horstman said, “What sells is what sells.” That is the business of Halloween.

Halloween Party [Public domain]

Halloween Party [Public domain]

For the majority of Americans, Halloween is simply an excuse to party. Halloween provides a unique canvas that can only be topped by the decadent bacchanalia that is Mardi Gras or New Year’s Eve. It is an excuse to dress up, eat, drink and make merry.

Over the past decade, the Halloween debate has become quite larger. The secular holiday has spread across the globe, seizing the imaginations of youth cultures on every continent. Originally, it hitched a ride with missionaries, English language teachers and ex-pats. Now, it’s being promoted by imported American cultural commodities like internationally-based theme parks, McDonald’s stores, Coca Cola products and Hollywood movies. And, of course, the ever-increasing accessibility to the internet only fuels the fire.

In some regions, Halloween has been readily incorporated into long-established fall cultural traditions. In the U.K. and the Republic of Ireland, Halloween finds itself at its ancestral birthplace. It has returned, in some respects. Today, the newly-imported version has mixed with surviving local customs associated with, among others, Guy Fawkes Day.  As noted by English writer Chris Britcher:

Trick or treat has now actually become a bona fide tradition in the UK ….Fireworks were our autumnal treat of choice and for a good little while we fought off any competitor to it. But then we gave that up and decided to embrace both.

Across the globe in China, Hong Kong and Japan, people have been enthusiastically adopting the American holiday. Lisa Morton, author of Trick or Treat: The History of Halloween, attributes this acceptance to the presence of two Disney Theme Parks (Tokyo and Hong Kong), Hollywood horror movies and a fascination with American pop-culture.

During at 2012 interview with The Wild Hunt, Morton said,“In Japan, there is a love of festivals and affection for costuming or ‘cosplay,’ which is associated with anime and manga.” In mainland China, Halloween is slowly replacing Yue Laan or “Hungry Ghost Festivals” during which people appease and entertain ancestral ghosts. To fuel and solidify this cultural shift, China will be getting a new “Haunted Mansion” at the new Shanghai Disneyland in 2016.

On the contrary, in continental Europe, Halloween has not entirely received a welcome reception. In some countries, like the Netherlands, the secular holiday has been embraced, along side similar local traditions.

In other countries, it is being openly rejected. For example, in Oct 2012, the Polish Archbishop Andzej Dzięga, was quoted on Polskie Radio, as saying, “This kind of fun, tempting children [with] candy, poses the real possibility of great spiritual damage, even destroying spiritual life.” He warned against the “promotion of paganism” and a “culture of death.”

More recently, in Russia, the war over Halloween rages on. In 2012, ABC Online reported that one Russian Education Ministry official called the holiday “a destructive influence on young people’s morals and mental health.” Moscow city schools have banned Halloween celebrations claiming that they were concerned about “rituals of Satanically-oriented religious sects and… the promotion of the cult of death.” In the same article, an unamed Russian psychologist warned:

Halloween poses a great danger to children and their mental health, suggesting it could make young people more likely to commit suicide.

Despite this heavily Christian rhetoric, the resistance is not entirely about religion. Morton explained that, “While it is difficult to fully separate the expression of nationalism from religious tradition, many European countries, like France and Slovenia, have strong anti-American undercurrents.” Religious fervor may, in fact, be serving nationalist interests. Morton said, in the end, she “believes the protests are far more about nationalism than religion.”

This is expressed in an article by Paul Wood, an Englishman living in Bucharest:

Just as the North American grey squirrel has made the red squirrel almost extinct so has the North American Hallowe’en taken over with extraordinary swiftness, extinguishing older, weaker traditions. This too is life, I suppose, but it is part of the process by which the whole world is becoming plastic.

Despite the rejection, Halloween is still growing, albeit very slowly within these European youth cultures. According to Morton, in some regions of Italy, Halloween is called La Notte delle Streghe or “Night of the Witches.” In Romania, home of the Carpathian Mountains, the local economy is profiting from world’s fascination with Count Dracula. What a better way to spend Halloween than in Transylvania on a “real Dracula Halloween tour” complete with a four-course dinner and prizes.

Moving into the Southern Hemisphere, Halloween faces a new obstacle. The harvest-based tradition simply does not apply. In this part of the world, Oct. 31 marks the middle of Spring, not Fall. Pagans are readying the Maypole and not jack-o-lanterns.

[Photo Credit: Cindy / Flickr]

[Photo Credit: Cindy / Flickr]

Despite the seasonal difference, youth cultures in some of these countries are showing a small amount of interest in the October-based Halloween celebration. This is mostly true in the English-speaking countries of Australia, South Africa and New Zealand. If for no other reason, the Northern holiday offers a chance to party and dabble in the macabre – even if it’s completely devoid of its seasonal aspects.

What about the Americas? As noted above, the countries in the Southern Hemisphere do not recognize Halloween chiefly due to the geographical complications. However, the closer you get to the U.S., the more the secular Halloween has influenced local October traditions. In Costa Rica, for example, some people “have taken this “foreign” holiday and used it to revive an ancient Costa Rican custom: Dia de la Mascarada Tradicional Costarricense or Masquerade Day,” as reported by the Costa Rican News.

Closer to home, in Mexico, the celebration of Dia de los Muertos is sometimes now called Dia de las Brujas or “Day of the Witches.” Halloween practices have been woven into this largely religious holiday. While there has been some backlash from Mexican nationalists and religious leaders, resistance may ultimately be futile. Mexico is just too close to the U.S. to prevent the blending of two very similar October holidays. And, for better or worse, that sharing is happening in both directions.

Just as Halloween has infiltrated Mexican culture, elements of Dia de los Muertos are now increasingly showing up embedded in U.S. Halloween celebrations. In an interview, Morton explained:

Last year I saw my first piece of major Dias de los Muertos American retailing – the Russell Stover candy company released several themed candy bars… That’s probably a sign that Dias de los Muertos is starting to be accepted into the American mainstream. It’s certainly very popular in those areas of the U.S. with large Latino populations. More people seem to be joining in large-scale Dias de los Muertos celebrations in America every year.

Since Morton’s book was published, this trend has only increased. Is it this a good thing? Some view the trend as culturally appropriative and symptomatic of the all-consuming capitalist engine. Most Dia de los Muertos products are, in fact, purely commercial in nature and devoid of their religious roots. It becomes part of the business of Halloween. As quoted earlier, “what sells is what sells.”

However, there are also those that view this sharing as an example of cultural exchange providing a teachable moment that can serve to increase respect for Mexican culture within the U.S. Certainly awareness of religious tradition has increased within the general American public. Regardless, the debate over Dia de los Muertos, whether appropriation or cultural exchange, wages on.

IMG_0850-2

Dia de los Muertos display at the Fall Atlanta Botanical Gardens Festival [Photo Credit: H. Greene]

There are some areas of the world in which Halloween has yet to find a home for reasons already listed. These areas include the Islamic Middle East, the heavily Christian areas of sub-Saharan Africa, Israel, India and parts of South East Asia.

Generally speaking, modern Pagans and Heathens collectively may continue to find their relationship with the secular Halloween difficult. How it is handled is a personal choice. Some will embrace it, seeing this secular holiday space as an opportunity to educate the public or simply a time to host a Witches Ball and have some fun. Others will renounce it, along with all of the derogatory effigies and movie representations. They might join similar protests saying, “We’re a culture. Not a costume.”

Regardless of personal feelings about the secular celebration, Halloween does continue to gain popularity worldwide year after year. As a result, each October as the veil thins and the media comes knocking, Witches can say that both the Ancestors and the world are listening.

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[This article was adapted and updated from its original form published here in 2012]

Blessed Samhain

Heather Greene —  October 31, 2014 — 4 Comments

Tonight and tomorrow is when most modern Pagans celebrate Samhain. Samhain is the start of winter and the new year according to the old Celtic calendar. This is a time when the ancestors are honored, divinations are performed, and festivals are held in honor of the gods. It is a time of the final harvest before the long winter ahead. It is perhaps the best-known and most widely celebrated of all the modern Pagan holidays.

Ancestor Altar

Ancestor Altar

During this season, other celebrations and festivals are also being held such as Velu Laiks (“the time of spirits”) by Baltic Pagans, Álfablót or the Scandanavian Sacrifice to the ElvesWinter Nights by Asatru, Foundation Night in Ekklesía AntínoouFete Gede by Vodou practitioners, Día de los Muertos for followers of Santeria and several indigenous religions in Mexico and Latin America, Diwali for Hindus (October 23 this year) and the astrological Samhain on November 6th for some Witches and Druids. Finally, in the Southern Hemisphere, many Pagans are currently celebrating Beltane.

We pray to those whose names are gratefully remembered. This includes people we were directly related to by blood, and also anyone we cared for who has passed on. These prayers remind us of the sacredness and impermanence of life. It reminds us of the strengths these people had, the challenges they faced, and the courage they roused up. They urge us to have these things too as we face the new day. – Lilith Dorsey, Voodoo Universe

The Crone is the guardian of the crossroads, and this is Her time. As we journey through our lives we come to many crossroads; we have so many choices, so many roads not taken. How do we choose? How do we know we’ve made the right choice? – Nicole Kapise-Perkins, Walking the Ancient Paths of Witches & Pagans

There’s something spooky and marvelous about Samhain-time, something that was expressed by the Celts and by more modern peoples afterwards … There’s an irrepressible spirit in the air this time of year. It lived with our pagan forbearers and lives within us. – Jason Mankey, Raise the Horns

Samhain is also a time when some communities acknowledge the Mighty Dead.

The Mighty Dead are said to be those practitioners of our religion who are on the Other Side now, but who still take great interest in the activities of Witches on this side of the Veil. They have pledged to watch, to help and to teach. It is those Mighty Dead who stand behind us, or with us, in circle so frequently. – M. Macha Nightmare

[Photo Credit: Kabir Bakie via Wikimedia Commons]

[Photo Credit: Kabir Bakie via Wikimedia Commons]

Many who have been dear to our communities have crossed the veil this past year, joining the ranks of the Mighty Dead, including Margot Adler, Morning Glory Zell-Ravenhart, Jeff Rosenbaum, Lady Loreon Vigne, Sparky T. Rabbit, Apolinario Chile Pixtun, Peter Paddon, Brian Dragon, Donald Michael Kraig, Judy Harrow, Stanley Modrzyk, Colin Wilson, Jonas Trinkūnas, Eduardo Manuel Gutierrez (Hyperion), Randy David Jeffers (Randy Sapp), Chris Keith, Olivia Robertson and many others who have not been not named here, but who have equally touched our personal lives and our communities.

And, finally, in the spirit of Alley Valkyrie’s latest article, we also take a moment to remember the forgotten dead.

On the whole … the ancient feast of Winter’s Eve has regained its ancient character, as a dual time of fun and festivity, and of confrontation of the fears and discomforts inherent in life, and embodied especially in northern latitudes by the season of cold and dark. – Ronald Hutton, The Guardian

So as we approach Samhain we honor the cycle of death, rebirth, and new life; and we honor the memory of those who have passed through the veil. We honor too the gift of life, that most precious of gifts, and we seek to drink of the cup of the wine of life to the full so that no precious drop is ever wasted. – Vivianne Crowley, Greening the Spirit 

May you all have a blessed Samhain. May peace fall upon you and your beloved dead during this season. Let this be a new cycle of quiet joy and renewed blessings for all of you.

As we reported Friday, October is a popular time for interview Witches. The season also brings a flurry of Halloween-inspired television programming. From the holiday specials to the classic horror films, the entertainment industry capitalizes on our cultural love for all things related to the secular holiday.

[Credit: MANSOUR DE TOTH via CC lic. Wikimedia]

[Credit: MANSOUR DE TOTH via CC lic. Wikimedia]

This phenomenon is nothing new. In the 1930s, Betty Boop appeared in a short called Hall’ween Party (1933). In 1948, Mighty Mouse saved the world in The Witch’s Cat. Many readers will remember looking forward to the yearly October airing of The Wizard of Oz (1939) or, more recently, Tim Burton’s The Nightmare Before Christmas (1993). One of the newest Halloween-inspired offerings,Book of Life (2014), capitalizes on the growing popularity of the Mexican Dia de los Muertos aesthetic and tradition.

As we get closer to the actual Oct. 31 date, producers begin offering Halloween-themed episodes of TV series. In its lineup this year, CBS aired a Witch-themed episode of its popular, long-running show CSI: Crime Scene Investigation. While the secular Halloween holiday was never mentioned, the show’s title “Book of Shadows” and its subject matter were not arbitrarily chosen to appear in a late October episode.

Sunday’s CSI episode has set off some intense discussion within the Wiccan community. While many believe the show demonstrates a step forward in the depiction of Witches and Wiccans within mainstream entertainment, others were not easily convinced. Massachusetts Priestess Laura Wildman-Hanlon remarked:

I’m annoyed my religion was again dragged out and used as a means to scare people on Halloween. I’m angry at the disrespect paid to my beliefs and my God & Goddess. I’m furious at the writers who could have used the opportunity to debunk these untruths instead of playing to them. 

Was the show a simply a means to “scare people” as Wildman-Hanlon suggests? Was it yet another serving of insulting television fare perpetuating the historically-ingrained, sensationalistic construction of Witchcraft? Or was it positive? Did the writers demonstrate any cultural sensitivity?

Before looking at the specifics of the episode, it is important to be aware the CSI program is very formulaic like most TV dramas. “The Book of Shadows” episode was no exception.The aesthetics and narrative structure fell well-within the CSI storytelling boundaries, including the sensationalism, campy humor and graphic displays of internal anatomy.They didn’t stretch the show’s artistic reach to tell this story.

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“Book of Shadows” opens with a teenager filming a video while walking through school hallways. This scene is important because it establishes the main characters of the “who done it?” plot. After we are introduced to the players, a burning body comes running down the hall and then falls dead. Interestingly, this dead teacher is labeled “the Burning Man” and, although not known at the time, is a practicing Witch. While just a minor point, this detail, death by burning, becomes the second reference to Witchcraft. The first, of course, is the title.

Although the show is filled with subtle phrases and imagery maintaining its connection to the theme, it isn’t until the second segment that the narrative really delves into subject of Witchcraft. The coroner discovers a “Life Rune” symbol, which he links to Nazism, gangs and crime and which eventually leads investigators to the coven’s temple space.

The temple scene, itself, was filmed in the classic CSI aesthetic while also recalling elements of the horror film. As CSI Nick Stokes enters the dark room, everything is visually obscured by shadow and a tight camera angle. The limited lighting is blood red and, as the slow-moving camera pans across the space, the only recognizable images are a skull and a pentacle.

In typical CSI fashion, the horror-style scene is followed by scientific explanation and visual clarity. In this case, there is a brief dramatic reenactment that parallels the horror-scene.  Then the director abruptly cuts to a non-engaging, medium shot of the temple room in nearly full light. Everything is visible. CSI D.B. Russell has joined Stokes in exploring the space.

As they investigate, Russell educates Stokes and the audience on what they are seeing in the room. When referring to the pentacle, Stokes says, “I always thought it was the sign of the devil.” Russell replied, “Well you were wrong.”

Along with other similar type comments, Russell says, “[Wicca] is a Pagan religion.” Putting these two temple scenes together, the show plays first with what the viewer expects and then says, “well you were wrong.” This juxtaposition demonstrates a clear step forward in the representation of Witchcraft and Wicca within a modern context of its own making.

Moreover, the writers also note the important distinction that Wicca is a “Pagan religion.” This statement is critical because it moves popular discourse away from the simple point that “Witchcraft is real” or “Wicca is Witchcraft” to “Wicca is one of many religions.” Although encapsulated in a bucket of typical CSI sensationalism, the show’s narrative does demonstrate that the writers did some real homework.

CSI:  The Book of Shadows  [Courtesy: CBS Television]

CSI: The Book of Shadows [Courtesy: CBS Television]

The next important detail to examine is the lab scenes, in which tech David Hodges is dressed in a “relic Druid robe.” To Wildman-Hanlon, these scenes were extremely off-putting. She said, “I was furious to see one of the main characters wearing a silly robe, waving a wand over a cauldron bubbling with fake smoke and obviously making fun of my beliefs.”

David Hodges is largely present for comic relief within the more serious CSI drama schematic. He always takes a campy and comical attitude toward any subject. However, in this case, he was mocking a religious practice, which proves problematic. Along with his robe, Hodges called his lab a “Wiccan Altar” and mentioned a past Wiccan girlfriend who was “a little too earthy” and didn’t have a “bathing spell.” In addition, Pagan viewers may have been offended by the God and Goddess statuettes on his table. Although meant as harmless comedy, the writers went too far for many Pagan viewers as demonstrated by Wildman-Hanlon’s comment.

While the show’s middle portion largely diverts its attention from Witchcraft and Wicca, the narrative returns to the theme by the end. It is at this point the writers’ attempts at sensitivity fall completely apart. We find out that the killer is a Wiccan mother and teacher; the dead coven member was a teacher and drug dealer; the Wiccan principal was sleeping with a student and the High Priest and school janitor had once been a criminal. While the show doesn’t posit any of these characters as purely evil, they are all framed as damaged goods.

However, more problematic than any of that is the “who done it?”conclusion and various subtle details used to intensify and color the story. First, both murders were done by a Wiccan woman, who had been attempting a healing spell. She apparently needed the blood of a “sacrificed youth.” In once scene, the coroner notes that the dead boy’s blood was removed after his murder, which “suggests a Wiccan ritual.” Considering this line alone, it appears as if the writers fell face first into a vat of cultural stereotyping.

All the earlier positive elements and demonstrations of sensitivity become buried by the failings of the conclusion and other narrative details, such as the janitor brandishing his athame in a threatening manor. Through lines such as “Druid spell” to gain “more power” or “May the blackest of darkness smite you down,” a viewer’s preconceived notion of Witchcraft and Wicca are confirmed.

Why pay attention to shows like this one? CSI: Crime Scene Investigation is a fictional drama that posits its universe as real. For viewers, the CSI environment could be their world. There is no fantasy or mythology here. That is the nature of the genre. As such, it presents Witchcraft and Wicca as something real; something the viewers might witness in their daily lives.

This attempt to bring Witchcraft and Wicca out of a fantasy world and into reality is exemplified by the following exchange. Stokes says, “What happened next? No, let me guess, lightening bolts.” Russell replies, “No. a coven meeting.” This is notable change for the construction of Witches and Wiccans within American entertainment. Where most shows, even live-action, posit Witches and magic as elements of fantasy, this shows says “No they are real. They are parents, principals, janitors and science teachers.”

At the same time, CSI‘s realistic nature makes the mistakes all the more difficult to digest. Wildman-Hanlon remarks:

A couple of sentences muttered by a character that ‘Wiccans are peaceful people who work with the energies of nature,’ is lovely but not when the plot heads immediately back into the fiction line saying beneath our practices of harmony actually lies a darker stance where murder/human sacrifice is, according to our beliefs…our Book of Shadows…an acceptable practice if we deem it warranted. 

“The Book of Shadows” was a notable effort with some very positive forward steps in the representation of Witches and Wicca. Unfortunately the writers didn’t go far enough and wound up relying too heavily on good old fashion Halloween entertainment lore for the sake of a scream.

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

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  • A prison beard ban case currently before the Supreme Court of the United States (SCOTUS) could have far-reaching implications for religious freedom in our prisons. An anaylsis at SCOTUSblog of Holt v. Hobbs notes that SCOTUS have already ruled that corporations have the ability to avoid complying with some government mandates that they believe infringe on their religious beliefs, but what about prisoners? Quote: “Having ruled that a corporation can rely on the devoutly Christian beliefs of its owners to avoid complying with the Affordable Care Act’s birth-control mandate, will at least five Justices be equally receptive to an inmate’s desire to comply with his Muslim religion by growing a half-inch beard? Throw in yesterday’s announcement that the Justices will review the case of a Muslim teenager who alleges that she was not hired for a job at a popular clothing chain because she wears a headscarf, and it looks like it could be another significant Term for religious freedom at the Court.” The Becket Fund frames the case as whether prison officials can arbitrarily ban a religious practice (in this case beard-growing).
  • Is religion on the wane in the West (say that ten times fast)? There’s some recent evidence that it might be. Ben Clements at British Religion in Numbers analyzes the latest British Election Study (BES), which shows a huge growth in “nones” (those who don’t identify with having any particular faith identity). Quote: “The most common response is that of not belonging to any religion, at 44.7%.” It should also be noted that “other” faiths are also on the rise among younger respondents. Meanwhile, in the United States, a growing majority thinks that religion is losing its influence over American life. This is according to a Pew Research poll. Quote: “Nearly three-quarters of the public (72%) now thinks religion is losing influence in American life, up 5 percentage points from 2010 to the highest level in Pew Research polling over the past decade.” 
  • Religion News Service covers the latest iteration of people over-reacting to Halloween, in this case a school district in New Jersey that banned, then un-banned Halloween parties. Quote: “For years, Christian evangelicals have objected to what they see as Halloween’s pagan origins. Some churches have adopted alternative harvest celebrations, while others have constructed elaborate “Hell Houses” designed to depict the torments of hell and the promise of salvation through belief in Jesus. But a day after canceling the in-school Halloween celebration, parents received a note home from Acting Superintendent James Memoli saying the cancelation has been reversed, and the event would take place as it has in the past.” Of course, Halloween is NOT a Pagan holiday, it’s a Christian holiday that was thoroughly secularized over the last 100 years. Now, Samhain (and other pre-Christian harvest/Winter festivals), that’s a different matter. Anyway, what’s truly ironic is re-labeling Halloween as a “Harvest Festival” just makes is sound MORE Pagan, not less. Stick with the jack-o-lanterns and candy.
  • Catholicism is slowly losing its grip on Brazil, but that hasn’t dimmed the popularity of an annual processional in honor of the Virgin Mary. Quote: “An arduous public display of devotion, Cirio (pronounced see-rio) has persisted and thrived as a centerpiece of Amazonian regional culture — maintaining consistent levels of participation year to year — even as Catholicism loses ground to evangelical faiths in a dramatic transformation of Brazilian society.” Why the enduring popularity? Because the festival goes deep into the cultural history of their society, quote, “in Brazil, where African and indigenous traditions melded with Christianity for centuries and where Catholicism has deep cultural roots, religious identities are not so clear-cut.” Indeed, indeed. Meanwhile, practitioners of Afro-Brazilian faiths feel under attack.
  • Affirming belief in a higher power, or going back to jail? Thanks to a lawsuit in California, that may be a choice that’s on its way to extinction. Quote: “The real victory here is that California will no longer be able to force anyone into a faith-based treatment program. It’s fine to have different rehab programs available to drug offenders – even if they’re faith-based – but religious ones must remain optional.”
  • The Miami Herald reports on how two prominent Santeria organizations (Kola Ifa and Church of the Lukumí Babalú Ayé) have joined forces to, quote, “establish a central and very visible hierarchy for a faith often associated by outsiders with mysterious rites, colorful deities and animal sacrifices.” Here’s a video report on this new agreement. I’m thinking this move could have significant ripples into the wider Santeria/Lukumi world.

That’s all I have for right now, as always, some of these stories may be expanded on in future Wild Hunt posts. Thanks for reading, 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. This week? It’s (almost) all about Halloween, and Pagans, and Witches, and how we celebrate (or don’t) during this time of year. So pull up some of that leftover candy, and let’s get started…

Ashley Bryner, senior Druid at CedarLight Grove. Photo: Tony Cenicola/The New York Times

Ashley Bryner, senior Druid at CedarLight Grove. Photo: Tony Cenicola/The New York Times

  • Let’s start with the New York Times, who decided that this Halloween was going to be about Druids. Quote: “How many folks will spend the next few days and nights worshiping the old gods? The 2008 American Religious Identification Survey put the number of American Druids at 29,000. But then, many Druids connect with the practice of paganism, and the survey counted 340,000 souls in this category. Add another 342,000 wiccans (fellow travelers), and Samhain starts to look like a pretty big party. Of course, that number would swell if you were to include the ancestors who have passed on — and Druids do, especially in this liminal season.” Author Ellen Evert Hopman, and members of Ár nDraíocht Féin are quoted in the piece.
  • CNN decided to go with Witches for Halloween, and found one who isn’t fond of the secular holiday. Quote: “Trey Capnerhurst dons a pointy hat and doles out candy to children who darken the door of her cottage in Alberta. But she’s not celebrating Halloween. In fact, she kind of hates it. Capnerhurst says she’s a real, flesh-and-blood witch, and Halloween stereotypes of witches as broom-riding hags drive her a bit batty.” Capnerhurst goes on to claim that “traditional” Witches are hereditary, and Wiccans are converts. Which is a new one on me, since “trad” Witches generally means Witches who are members of an established initiatory line. Anyway, the article also interviews sociologist Helen Berger, who shares some basic data on the number of Pagans in America. Amusingly, the American Spectator got their underwear in a bunch over this article, so there’s that.
  • Some Wiccans have no real problem with Halloween, it should be noted.
  • While I’m making the rounds of the big-name publications, I can’t not mention the Newsweek article on how Witchcraft and occult practices are becoming, like, super-hip among young people these days. Quote: “We’re currently in the middle of an occult revival, says Jesse Bransford, a New York University art professor who co-organized an occult humanities conference earlier this month. He sees a connection between increasing interest in the occult and postrecession anxiety. Magic ‘has always been a technique of the disenfranchised,’ he says. ‘It’s something you do when the tools you have available don’t seem like they’re enough.’ These people aren’t just wearing black lipstick and watching witches hex each other on-screen; they’re also experimenting with, well, sorcery.” Let’s hope this augers an uptick in the quality of Pagan music.
  • Meanwhile, Paper Magazine interviews some event promoters in Bushwick, who are drawn to Witchcraft as an aesthetic oeuvre to operate within. Quote: “I think people just want to believe in something. But with Bushwick I think there is this underground movement, or a want to bring people together, that doesn’t have any formality to it. It’s just people who have their own rituals coming together. I think the social commentary aspect of it is there, but it’s super-subconscious. And I do think there’s a dark energy that people are now willing to talk about in a playful way. At least for us it’s playful. We’re definitely the entertainment side of Wiccan culture. Bushwiccans.”
  • For this Halloween, Reuters decided to focus on psychic scammers. Quote: “The law relating to such activities is not always definitive, Little said, noting that fortune-tellers and others who offer occult services often use a ‘for entertainment purposes only’ disclaimer to prevent legal problems. Even as people who sell occult services move online, some continue to run storefronts, offering psychic readings for a small fee and trying to talk customers into paying more to resolve problems.” However, I suspect that most party-goers looking for a quick tarot readings are fairly safe. Just don’t let anybody “cleanse” your wallet. Seriously.
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Tarot cards.

  • Well played Yorkshire post, well played.
  • If you enjoy reading about Christians freaking out about Halloween, you’ve got your pick of the litter. Right Wing Watch, as always, picks a doozy. Quote: “Why am I concerned about the way Halloween, the media and our current culture encourage the celebration and trivialization of spiritism, occultism, Satanism, hedonism, witches, zombies and walking on the dark side with demons? Because the supernatural world is real, and no one is immune to it regardless of their education or worldview. God is real. Angels are real. Satan is real. Demons are real. Real gladiators and real Christians died in the Colosseum and circus even though many Roman leaders and citizens just considered their destruction an evening of entertainment.” See also: Southern Baptists talking about the “theological complications” of Halloween, and the Christian Post runs an editorial about the dangers of Wicca. Fun stuff, if you’re into that sort of thing. You know, feasting with Satan!
  • The Christian Science Monitor debunks the Salem Witch Trials, while scholar Owen Davies notes that the suspicion of witches has lived on far past those infamous trials. Quote: “Two centuries on from Salem and many Americans were still living in an essentially similar social, cultural, economic, and religious environment. The vicissitudes of life on the edge were all too real, and so was the fear of witchcraft as an explanation for misfortune and envy. Over the last three centuries, thousands of Americans, mostly women, have been abused for being suspected witches. Hundreds of court cases arose from accusations of witchcraft. Most startling of all, it is clear now that we know of more people murdered as witches in America after 1692 than were legally executed before that date.”
  • At the Washington Post, Starhawk contributes a piece on the holiday, noting that on Halloween “the past and future live.” Quote: “For us, Halloween is the time of year when we come together to honor our ancestors, to mourn our beloved dead and celebrate their lives.  In this autumn season, when the year itself appears to by dying.  As the leaves fall, and the harvest is gathered in, we celebrate the ancient Celtic festival of Samhain or Summer’s End.  The veil between the worlds is thin, we say, and those who have gone beyond can now return and visit us again, reminding us that death does not destroy our connection to those we love.” Elsewhere at WP, playwright Jeffrey Stanley extols the freaky fun of the supernatural.
  • UC Berkeley’s blog focuses on Americans and the occult, noting its ongoing popularity throughout this country’s history. Quote: “We have no polls, of course, to track occult beliefs before the mid-20th century, but, as I pointed out in a prior post, early Americans were deeply immersed in an enchanted world of spirits, incantations, and witches. Puritan ministers in colonial New England struggled to point out the contradiction between, on one side of salvation, pleading with God to shed His grace on an ill loved one and, on the doomed side, casting a spell to drive out an evil spirit that one believes caused the illness.”
  • The Los Angeles Times profiles Panpipes Magickal Marketplace, which is deemed “authentic in the way of a great London bookstore, yet with a glint of religion about it.” Quote: “[Co-owner Vicky] Adams is not a witch herself, she says, merely a pagan who says there are thousands of others like her across L.A., and she’s just here to help, no matter your chosen deity. ‘It’s hard,’ she says at the end of a busy day. ‘I had a customer who watched me work. When I finally got to him, he said, ‘I’m a psychologist and I get $400 an hour to do what you do.””

That’s it for now! There are a lot more Halloween-themed articles that feature Pagans, Witches, or occult practitioners, out there, but I feel this is a representative sample of what’s out there. Feel free to discuss any of these links in the comments, some of these I may expand into longer posts as needed.