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Since 2004, the Alternative Religions Education Network (AREN) has produced a regular seasonal newsletter called ACTION. For 6 of those years, the pages of the newsletter have been filled with interviews with Pagans, Heathens and Polytheists from around the world. To date, the newsletter has published around 560 interviews that catalog, record and share the memories, practices and work of a huge diversity of people.

Since the beginning, one man has been behind the newsletter from the writing of articles in the early days to producing the detailed interviews that we see today. That man is Christopher Blackwell.

Christopher Blackwell

Christopher Blackwell

Blackwell has been a solitary Wiccan for thirty years, and currently lives in New Mexico. He began following AREN around 2000, shortly after it changed names from the Witches Anti-Discrimination League (WADL) to the Alternative Religions Educational Network (AREN). The organization was formed in the 1970s by Leo Martello and, for many years, worked for the protection of religious rights. However, the organization had to be dissolved after the Anti-Defamation League threatened a lawsuit over use of the name. Shortly after, AREN was born.

In those early days, Blackwell spent his time interacting on the organization’s internet forums from his home in New Mexico. Then, in 2004 his life changed. He was asked to create and grow an AREN newsletter. The rest is history…

Today we turn the tables, so to speak, on the man who interviews the Pagan world. This is Christopher Blackwell.

The Wild Hunt: Most people know you as the guy behind ACTION. Tell us what you did before AREN.

Christopher Blackwell: Being that I had been traveling for years mining agate, my first contact [with the Pagan world] was through letters by snail mail to people writing in to Circle Network News newsletter back in the 80s … I had five post offices in three different states that I would have mail forwarded to as I moved with the wheel of the year mining from Eastern Oregon to Southern New Mexico, and back to Oregon again…

It was also through Circle Network that I took part in my first letter protest when a certain Jessie Helms tried to attach a rider to a the Post Office appropriation bill that would deny any non-profit group, tied to either Witchcraft or Satanism, the bulk rate postal rates allowed to all other non-profits groups. As this was before the Internet, Selena Fox of Circle Sanctuary sent, I believe, post cards to every one on Circle Sanctuary’s mailing list and then it was up to us to flood congress with letters against the rider. Primitive as that would seem today, the rider was dropped before before the Post Office appropriation bill left committee.

TWH: You are Wiccan? When and how did you find this path?

CB: In 1985 I literally got trapped selling at  a flea market in Tucson Arizona and never could earn enough to move on with my partner. So when I had time off I started looking for a teacher. There was a sort of New Age book store and in it a bulletin board. I found a notice about a high priestess, called the phone number and she wanted to meet me first in a public coffee shop. We talked, I was asked why I wanted training and  I passed and started training. I was initiated [into the Alexandria Tradtion] on Yule of 1985.

[Shortly after his initiation, sales picked up and he returned to mining. Then in 1993, his “mining days ended” after a severe illness. He settled returned to New Mexico, where he has lived ever since. After four years of medical care, he began writing. His only connection to Paganism was through Circle Magazine, Green Egg, Pagan Africa and a few other international newsletters. He submitted articles and letters as well as interacted with the community from his home. This is how he found AREN]

TWH: How did you get involved with AREN and what led to you becoming its newsletter editor?

CB: It was not until the late 90s that our local library got its first public used computer. It was slow, hooked to our phone system. Learning as I went, I usually crashed the computer once or twice a day. The librarians took pity on me and did not throw me out. I started exploring. I found a few online bulletin boards and Witches’ Voice.

I am not sure exactly when I connected with AREN … I just started posting on their forum taking part in various subjects. I became a regular … It was at this time the idea of an in house newsletter was suggested and I was asked to take it on. Now I did not like newsletters, first for being boring and second for being quarterly. I set out to create one. Bill Kilborn, who still acts as web guy, tried to find me free editing programs.  [The first two didn’t] even have page numbers, with often many mistakes and only about ten pages long.

AREN_ACTIONTWH: How has the newsletter changed over the last ten years?

CB: I have often said it is fortunate that I never realized what I was getting into for I might not have never done it. Anyone, that has run one, knows how hard it is to get enough to post, to keep it going.

It was a busy time for AREN with the whole Bush Administration. So I began looking for stories on the internet about Wiccans, or about things that might effect Pagans. When I found something, I checked out the story in a variety of newspapers … until I had enough for a much longer and more detailed article. Sometimes  these articles of mine would run up to a page or two.

But there were two problems, even by 59, I had had a case of Pancreatitis and been diabetic for about a decade. I was already losing energy yearly and the newsletter was not succeeding … I doubt we had reached even 75 people reading it. Bill decided we should  open ACTION to the public and I decided that I could not do researched articles and that I would shift to interview format.

This started on Samhain of 2008. The change was noticeable and we soon topped two hundred readers, then three hundred readers, then eight hundred and a thousand readers. Not only did I interview people in the different communities, but in different countries and continents. Now there was new problem, where to find people to interview?

[Blackwell added that today readership runs as high as 3500 per issue. His first interviewees were friends and readers. Then he turned to the forums. Eventually, he expanded outward. Blackwell said that every issue starts with who he is going interview, will they accept and “how much longer can [he] keep this going.” He said, “I ask my gods to either give me inspiration or a kick in the butt, whichever is most effective. So far they have not let me down.”]

TWH: What was your most memorable interview?

CB: Goddess that is hard because they are many. One of my first real enjoyable interviews with a well-known Pagan was Oberon Zell-Ravenheart. He was an original. He has been in so much of our American Pagan history, and is a born story teller. I think his interview was something like eight pages long.

Now, probably, the youngest and most controversial interview was with a boy who published an essay in Witches Voice years ago …He got more reads than any other essay, even those by adults, which meant even the adults were reading him. The controversy came from the fact he wrote an essay on introductory Wicca in simple straight forward words and did it well. He turned out to be thirteen years old. He wanted to be a Wiccan author someday …

But a 13 year boy is vulnerable and there are people in our society who would hurt him, and I didn’t want him to get in any trouble. I only knew his first name, Mike, and never even asked what part of the country he was from. Otherwise, it was just an ordinary interview and damn I hope he does become that writer.

TWH: Through your interviews, what changes or significant trends have you noticed over the past ten years?

CB: Wicca was the big community here in the United States, the best known, and the most recognized with the most books … [Now] there has been more research published books showing up. The Polytheists have got very good at researching not only the Gods, variations of each god’s sacred story and practice depending where it was being done, and by which people. … The Heathens are again publishing more books and creating more groups and a lot of them are fighting against racist ideas successfully… I have seen Druids in charities and civic actions in England. They are showing up in remarkable places.

In Wicca, more of us do interact with other communities and definitely are developing all sorts of things, including charities, continuing civic action the environmental action. But we are also fighting against sexual exploitation of women and children in society and in our own community. So all of our communities are growing and filling  more of the gaps. More of us are becoming openly active in our society.

TWH: The Pagan media world has changed significantly since 2004. What role do you see yourself and the AREN newsletter playing in today’s digital media world?

CB: The world has changed greatly since the days that Witches’ Voice first start posting links to newspaper paper articles of interest to Pagans. They inspired Jason to create The Wild Hunt, and I to create ACTION and many other people. The Pagan media has grown a lot since, each filling different niches.

ACTION will last only as long as I and Bill care keep it going. I had hoped to have more helpers but that never happened. I am coming to the end of my life. I have already out lived most of the men in my family… Ironically I think I am happier being an old geezer than at any other part of my life. How amazing that is. Meanwhile my role is to remember each stage of my life and be gentle on the younger folk.

I have accomplished two goals with ACTION. One to eventually open more connections between the different communities and prove I can give a fair interview to anyone with their own words and none of my opinion. No spin from me … Somewhere down the line, my reader will hit a “Ah Ha moment, I could do something like that.” I have played my part, an old disabled Marine Vietnam Veteran, a Wiccan solitary who rarely leaves his home in the desert.

The mountains near Blackwell's home in New Mexico [Courtesy Photo]

The mountains near Blackwell’s home in New Mexico [Courtesy Photo]

TWH: Sometimes we see your interviews on Penton Independent Alternative Media. Are these different or are they republished from ACTION? Where else can we find your work?

CB: My job is to find the story, write the questions to help the person tell it, and to get it out. One of the things that encourages people is their story will get out around the world, at least as far as I have readers. Afterward they are free to repost it anywhere as often as they want.

Penton asked to reprint older articles. And when they find one that  they think will interest their readers, I gave the the permission to do so.  I, so far, have had a couple of other Pagan organization in other parts of the world do the same, and I give the the same permission. I have had some Russian Pagan friends translate a few of them into several Eastern European languages. I have been told that some of those much newer Pagans consider my interviews as a window onto the rest of the Pagan World.

No one makes any money out of this, and more readers get to read the stories. One, Greek Gods -worshiping Pagan Group in Russia, was having a bit of  harassment by local officials. They showed them my interview of them and said it was published in the outside world. The harassment stopped. My tiny bit of the Pagan media, dinky by world media standards, actually had a tiny bit of political clout.

Can you imagine what that felt like for a person never trained in the media, who only learned by the endless mistakes I made and sometimes still make. It is magic and a gift of the gods. So I have had a chance to affect the Pagan communities. One old man in the middle of nowhere. What more could I want?

TWH: You talk about retiring from ACTION. Do you have any other plans or projects?

CB: A model railroad. I have wanted to build one for over fifty years. But I had no space, no money, and none of the skills. Railroad history has been my great love since high school. My second library in my sanctuary is railroad and model railroad [books]. I have many of the kits needed and a fair amount of material for its construction, but that is as far as it has gone…

As I often say, I am in good shape for 79, unfortunately I am only 69. So I make no predictions about anything any more, and live very much in the present. I try to avoid worrying, as worry stops nothing but uses up much limited energy that I have … Life is still interesting, often fun, and I get by.

[The unedited interview is one of the hallmarks of ACTION’s pubication. It is a standard that Blackwell set back when he changed to that format in 2008. He did not want his opinions, his spin, to overtake the words of the interviewee. Unfortunately, our space here is limited, and the above interview is only a taste of our conversation with Blackwell. However, in the spirit of ACTION, we will be posting the full unedited version in the next few days. Please check back for a direct link to that document.]

In recent months there have been many discussions and debates about infrastructure in the wider Pagan movement and our collective ability to see Pagan values manifested in the wider culture. In my many years covering our family of faiths I’ve seen many ambitious plans hatched regarding new institutions which have met with varying degrees of success and sustainability. It is easy, especially within a religious movement that often values decentralized grass-roots initiatives, to become skeptical about impressive-sounding plans and announcements. 

However, there’s one campaign I’m not skeptical about, that I think is a good idea. That project is the The New Alexandrian Library. It’s headed by a solid, stable, group of folks who know what they are doing, and are focused on a clear, definable, goal. I believe that initiatives like the New Alexandrian Library will be vital for preserving our past, as university and private collections won’t be sufficient to fully preserve or document our movement’s legacy. Wanting to explore what’s driving this project in a deeper fashion, I was lucky to conduct this interview with Ivo Dominguez Jr., an Elder in the Assembly of the Sacred Wheel, and one of the driving forces behind this library project.

Ivo Dominguez Jr.

Ivo Dominguez Jr.

For those who haven’t heard about this project, what is the New Alexandrian Library project, and why should Pagans care about its construction?

The New Alexandrian Library, located in southern Delaware, is in its final stages of construction. The physical structure itself is a highly durable concrete dome. It will serve as a research library, a lending library, a museum, an archive, and as a hub for the preservation and the evolution of pagan culture. Books, periodicals, newsletters, music, media, art works, artifacts, photographs, digital media, etc., will all be carefully cataloged and cross-referenced to ease the work of research and study. The Library will work to restore and to preserve rare and damaged documents. The history of our many interrelated spiritual communities will also be collected for the future.

The content of the library will also be made available via internet to the greatest extent possible (respecting copyrights, etc.) to be a resource for the entire esoteric community. The NAL will also serve as the library of record for formal esoteric religion studies at a variety of institutes of higher education including The Cherry Hill Seminary to assist them in meeting accreditation criteria. The New Alexandrian Library will be open to all, and will engage in inter-library loan with similar projects elsewhere. Some extremely rare materials will not leave the library, but will be scanned.

It is being built in a location that has the benefit of a beautiful woodland site while being a reasonable distance to many metropolitan population centers. It is about 2 1/2 hours away from Washington DC, Baltimore, and Philadelphia. It is about 3 1/2 hours to New York City, 4 hours to Richmond, and 7 hours to Boston. There are also plans for on-site housing in the future.

Plans for the New Alexandrian Library

Why should Pagans care about the New Alexandrian Library? If you’re a student, a teacher, or researcher, then the NAL will be an amazing resource to further your efforts. If you want to be in the presence of art, ritual objects and books that belonged to notable figures in our history, then you will want to make a pilgrimage to the museum component of the NAL. If you care about trying to capture the memories of how our various emerging religions came into being over the last century, then you’ll be happy about all the ephemeral material that we are collecting and preserving. If you want some good news about the power of long-term commitment in our community, then the NAL could inspire you.

Can you talk a bit about the progress you’ve made so far, and how the Assembly of the Sacred Wheel is managing to cover the costs of construction?

This project was announced at the Between The Worlds Conference of 2000. The 30 acres that the library sits upon was bought and paid for by members of the Assembly of the Sacred Wheel. There is no mortgage on the property. So far about 85% of the funds to date have been either donated by ASW members or raised through fundraising events such as workshops, conferences, the sale of chant CDs and books, etc. the rest has been through donations from individuals, organizations, and crowd-funding. We’re in phase one which is the building of the first part of the library which is a two-story concrete dome with about 3000 square feet of floor space. This is the first in a series of several buildings as it was more financially realistic to plan for adding buildings in the future rather than trying to collect enough money to build one huge structure from the outset.


At the time of this interview the interior walls are being painted, and shortly the floors and the fixtures will be installed. Progress has been slower than we would have liked, but we have been paying as we go. Since there will be no debt to pay off, it will be easier for the project to continue in the future.

The Assembly of the Sacred Wheel is a Wiccan organization. Will NAL focus primarily on Wicca, or will it have a broader focus? Will it include material from other Pagan, Polytheist, Heathen, or Magickal groups?

We are building a library focused on the mystical and esoteric teachings of all religions with an emphasis on Pagan, Polytheist, Heathen, or Magickal paths in all their forms, but our mission is broader than that. We are also collecting the esoteric teachings of Buddhism, Christianity, Islam, Judaism, Hinduism, etc. Once the NAL is open and running we will also be creating an Advisory Board of people from a broad range of backgrounds and interests.

I know NAL recently received books and papers from Judy Harrow’s estate. What are some other notable elements in NAL’s collection at this stage? How can individuals reach out to NAL if they feel they have important papers or publications to share with your institution?

In addition to Judy Harrow’s legacy, we have received donations from Dolores Ashcroft-Nowicki, Macha Nightmare, Katherine Kurtz, Shakmah Winddrum, and many other notables in the broader esoteric community. We also received the entire library of the Theosophical Society of Washington DC when they closed down their library. Not all of the donations are books. We have received original artwork, ritual robes, magical tools, old photographs, correspondence, newsletters, ancient Egyptian artifacts with proven provenance, jewelry, and much more.

Dolores Ashcroft Nowicki with donated Dion Fortune paintings.

Dolores Ashcroft Nowicki with donated Dion Fortune paintings.

I am particularly delighted by Dolores & Michael Ashcroft-Nowicki’s donation of four paintings of the Archangels that were created by Dion Fortune, and that once hung in her temple space. We also have many other collections promised to us in people’s wills. In the case of a death, we will always take donations now, but we have so many things in storage right now that if you can hold off a bit longer we would be grateful. As soon as we are up and running we will be very interested in receiving further donations of books and materials. Please consider naming the new Alexandrian library in your will so that your collection can serve the community when you no longer need it. Also it is often hard to predict what will be important in the future, so the ephemera, newsletters, flyers, posters, photographs, and recordings from smaller groups or lesser known individuals also need to be preserved as all these things make up the culture of our many communities.

Many Pagans are skeptical about movement towards institutions and infrastructure, could you talk a little about why they shouldn’t be skeptical of NAL? What is it that makes NAL essential?

If you have no personal need for institutions and/or infrastructure, then don’t participate in their creation. If over time you find that you are deriving benefit from the resources provided by Pagan institutions and/or infrastructure, then consider giving to them to balance the exchange. If they have no appeal for you, live and let live.

You’ve probably seen some variation of the internet meme:

Don’t like gay marriage? Don’t get one. Don’t like abortions? Don’t get one. Don’t like drugs? Don’t do them. Don’t like sex? Don’t have it. Don’t like your rights taken away? Don’t take away anyone else’s.

I would add: Don’t want Pagan institutions and/or infrastructure? Don’t block the way of those that do.

The Assembly of the Sacred Wheel, the sponsor of this project, celebrated its 30th year as an organization in February 2014. This is a good long run for any kind of organization, and is quite exceptional for a Pagan organization. Community service is an important part of our group’s culture, and we fully expect and intend to be continuing our work 100 years from now. Many similar projects have failed, not for a lack of vision or need, but from a lack of organization and practicality. We were in existence as a group for 15 years before we decided to take on this project. If the skepticism about the NAL project is about continuing the funding once it’s open, then I’ll point out that we intend to continue fundraising in perpetuity, and that several individuals have already named the NAL as the beneficiary of their life insurance or their entire estates in some cases.

10156015_10152359299887410_458860695135604823_nWhat is your long term vision for this project?

Like the original Great Library of Alexandria, the schools of Qabala in medieval Spain, and the flourishing of esotericism that occurred in renaissance Italy, the diverse confluence of minds and resources would result in great leaps forward in theory and practice. There will be many conversations between people of different traditions that will result in greater intellectual vitality and new awarenesses for all. No doubt people will gather in the meditation garden, go out to lunch together, etc. The benefits of these face to face encounters are incredible. In a way, it is like an esoteric conference that never ends. The NAL will be one of the cornerstones of a new magickal renaissance. We hope that many other similar sorts of Pagan infrastructure will be created by various groups across the globe. The benefits of this growing network of resources for future generations is incalculable.

One of the great triumphs of the original Alexandrian Library was the creation of the first card catalog (actually clay and wood tablets). I hope that one of the New Alexandrian Library’s great triumphs will be a systematization of esoteric knowledge in a comparable manner. It is now a clichéd complaint that most of the esoteric books available are basic and aimed at the mass-market. That is the nature of the publishing industry, and we should expect little more. More advanced materials are usually published by university presses and by publishing houses owned by charitable or religious institutions where profit is not the primary motive. I hope that The New Alexandrian Library will in time either directly publish such works or facilitate the bringing together of the people and groups to engage in such activities.

Finally, in a broader sense, what is your vision for Pagan institutions and infrastructure? Obviously you’d like to see NAL thrive, but in what kind of Pagan community? What are your hopes?

Self-determination and self-reliance require having your own resources. I would like to see more ritual space, workshop space, performance space, schools, gardens, and woodlands, etc. that are owned by us. There many times when it is convenient and appropriate to rent or to borrow space from friends such as the Unitarians, but it is always on their terms and within their comfort zones. I’ve also seen Pagan businesses and organizations that are doing well suddenly find themselves homeless because the owner of a facility raises the rent or simply tells them to leave. There have also been pagan library projects that have closed because they were unable to keep up with the rent, and in some cases valuable materials were pitched into the dumpster by landlord.

Selena Fox of Circle Sanctuary with Assembly Elders at NAL's foundation.

Selena Fox of Circle Sanctuary with Assembly Elders at NAL’s foundation.

I also think we have to get over the connotations that words like institution and infrastructure have developed in the Pagan community. A food co-op is an institution. A community garden is an institution. A campground for festivals and gatherings is infrastructure. Institutions and infrastructure need not call forth images of huge battleship gray buildings with people scurrying about like drones in a hive.

An institution is a resource designed to survive past the life or the commitment of a handful of people. When we speak of infrastructure, what we’re really talking about is solid, tangible, resources that enable and facilitate our dreams and endeavors. If fear of what something might become is reason enough to prevent its coming into being, then we might as well settle our affairs and exit planet. From my perspective, the challenge we have right now is to decide that we will take the challenge of becoming truly present in the world. Will there be corruption, abuses, errors, and failures? Yes, there will be, and that is part of the cost of the work of mending and evolving. Will there be reforms, progress, and new horizons? Yes, and we will get those by also cleaning out the inevitable muck that arises by doing the work.

Recently there were a flurry of blog posts and discussions about how successful or unsuccessful Pagans have been in having an impact on environmentalism. What I’d like to add to those discussions, is that our impact on the matters of the world are reduced if we do not have power that is grounded in tangible resources. Ideas, will, and passion can fuel individual activism, and this is a good thing. However if we do not have the resources to buy land to preserve it, to pay lobbyists, to have staffed organizations that monitor legislation, public opinion, etc., then we are missing part of what is needed to have power and presence in the world.

Let me give you another example. I was extremely involved with AIDS/HIV work in the 80s and 90s. I started as an activist, helped found an organization, and served for several years as the executive director of Delaware’s primary AIDS organization. Institutions and infrastructure were necessary to make progress, and to push back against circumstances that would take away the steps forward that had been made. There are probably a hundred and one worthy tasks and goals that can never progress past a certain point without our own institutions and infrastructure.

I hope the New Alexandrian Library will be one of the many solid institutions that encourage others to dream big and to work hard.

Contact and donation information for the New Alexandrian Library project can be found here. 

Author and lecturer Raven Grimassi, along with partner Stephanie Taylor-Grimassi, have been favorites as speakers at a number of Pagan and spiritually-inclined events for over 20 years. Recently, the two have been teaching and developing their own unique system of “Old World Witchcraft,” which has grown from their long experience. This new system will be explored in a new publication from Weiser Books, “Grimoire of the Thorn-Blooded Witch: Mastering the Five Arts of Old World Witchery,” that will be released this Summer.

Grimassi Book“Learn to Stand with Feet Rooted in Shadow and Hands Stretched to the Stars

‘In your hands is Raven Grimassi’s most personal and powerful work to date. In it he shares profound Craft teachings that will transform your relationship with magick, and your work as a Witch. I wish I’d had access to this treasure earlier on my path.’–Christopher Penczak, co-founder of the Temple of Witchcraft and author of the Plant Spirit Familiar

For the first time in more than a decade, Grimassi introduces readers to a new system of witchcraft, one that draws upon the old ways and the old days. Rich with spells, rituals, and detailed illustrations of plant spirits, Grimassi dares readers to take the path that leads deep into the darkened woods–to traverse upon the Thorned Path.

Meet the entities that dwell within the organic memory of the earth, the devas, the deities, the magical life force that lies within the wooded glen. Learn to work with these spirits, and use their wisdom to transform your life and your practice.”

I’ve been lucky enough, thanks to my work, to have had several conversations, both formal and informal, with Raven and Stephanie over the years. They are both intelligent, witty, and down-to-earth. While their spiritual teachings are what most people want from them, when I had the opportunity to sit down and talk with them at FaerieCon West 2014 in Seattle, what I really wanted to talk about was history. I wanted to dig a little bit into their respective journeys, how they discovered Witchcraft and modern Paganism, how they met, what made them who they are today. Partially because I was simply curious, but largely due to the fact that I think we often ignore these vital “origin stories” when we talk about our movement’s religious history. That it is vital to capture our “big-name” teachers and authors in relaxed and candid moments of sharing so that future generations can have a sense of who these people are, and why they were so successful in connecting with thousands of people.

So, without further delay, here is the interview, complete with a questions and answers period, with Raven Grimassi and Stephanie Taylor-Grimassi. We talk history, we talk controversy, and we talk about building tradition. I think it’s well worth the investment of listening, if you are at all drawn to their work. I’ve made the file downloadable, so you can save it and play it later if you wish.

I hope you’ll enjoy the interview, and I also hope that more individuals take the time to conduct audio and video interviews with elders, teachers, and authors within modern Paganism.

The Spring 2014 courses are starting soon at Cherry Hill Seminary, a learning institution dedicated to “practical training in leadership, ministry, and personal growth in Pagan and Nature-Based spiritualities.” Over the past couple years, Cherry Hill Seminary has made leaps and bounds towards its goal of becoming an accredited institution, and part of that is thanks to the growing number of prominent Pagan Scholars who have joined to teach courses and work on its board or administrative body. Joining that number this year is Dr. Jenny Blain, who recently retired from Sheffield Hallam University, and will be teaching “Heathenry: Altered States and Non-Human People” at CHS starting this month. Dr. Blain is author of “Nine Worlds of Seid-Magic: Ecstasy and Neo-Shamanism in North European Paganism,” and co-editor of “Researching Paganisms” in the Pagan Studies Series.

In this short interview, we discuss her decision to teach at Cherry Hill Seminary, her work on the topic of sacred landscapes, Heathenry and the practice of seidr, and more.

Dr. Jenny Blain

Dr. Jenny Blain

As someone who has been very involved with the development of Pagan Studies, particularly through the book “Researching Paganisms,” what drew you to work with Cherry Hill Seminary? Do you think that more Pagan scholars will follow your example as CHS grows in size and prominence?

I’d met Wendy on various occasions, and of course she was a contributor to Researching Paganisms, where we were attempting to bring together the different ways that people had found themselves drawn into Pagan Studies and the particular approaches that they were using. And so, a couple of years ago, Wendy asked if I’d be interested to contribute a course to Cherry Hill – but because of my work for a university in England it had to wait until retirement! I’m glad to keep a foothold in teaching, and particularly in distance learning, and of course also to help display aspects of Heathenry to people who may have some preconceptions about this religion that don’t actually chime with the way many Heathens practice.

Cherry Hill gives that opportunity and I’m excited to see how the course will develop and indeed how the Seminary can serve needs of a very diverse range of Paganisms. So, yes, there is scope for Pagan scholars to contribute to CH. I do feel it’s important that the diversity is recognised and particularly that people who are engaging in various sorts of Pagan ‘Ministry’ understand the very different approaches to sacredness and the divine which are possible and present – and of course also how these relate to other religious expressions. On which point it’s time to move to that reburial issue and some of the diversities there.

Touching briefly on your body of work, which has dealt quite a bit with the issue of ancient remains, modern Pagans, and the political issue of reburial (or display/study), what do you make of the current protests headed by Arthur Pendragon at Stonehenge over the remains at the visitor’s center? Is this an issue that you believe more Pagans should be paying attention to? Does it tie into larger issues for modern Pagans?

The issue of ancient remains is, for me, part of a much wider issue about people’s relationship with landscape and place, and with the other-than-human people that surround us. These include – but are definitely not restricted to – ‘ancestors’ in the widest sense, people who lived on the land, worked with the land, developed cultural understanding of place and self and community. To give an example, the people buried at Cairnholy in Galloway are quite probably not ‘ancestral’ to me in the sense of DNA or something like that, but they are ‘ancestral’ in terms of having lived on and with the earth and sea and rivers that my Blain ancestors, much much more recently, farmed and fished. We don’t know what these very far past ancestors thought about death, but we do know that they, some of them at least, were placed into the burial cairns with care and deliberation, into a particular set of relationships with the other beings within the landscape, whether beetles, grasses or other ‘ancestors’. In removing ‘remains’ from their context we are disrupting that relationship.

Now, sometimes that disruption can’t be helped, and many remains unearthed today are discovered during works for new buildings or new roads, with the result that the work stops and archaeologists carefully remove the remains, usually for reburial as close as possible to the site where they were found. Archaeologists do care about these things! But that leaves us with the issue of remains which have been deliberately excavated and stored for research purposes and museum display, which is mostly what Arthur and other campaigners are on about. The whole legal situation is a rather tangled mess, and there are differences between Scotland and other parts of the UK, as in Scotland the dead one has the ‘right of sepulchre’, the right to be left undisturbed unless for very good reason, whereas in England the rights pertain to descendants. The Avebury Reburial Consultation a few years ago showed how difficult it was to make a claim without being able to demonstrate ‘descent’ in the sense of either direct family line or direct cultural transmission.

The Stonehenge protests – well, Stonehenge is the best known prehistoric site in Britain, so it is an obvious target, especially with the new visitor centre developing its displays after the much-promoted recent excavations. There is a related issue about what promises were made before the excavations started, when reburial of possible new finds was discussed (the three sets of remains on display are not from the recent excavations however). I do think that this issue has to be sorted out but there may be less confrontational ways to do this! Groups such as Honouring the Ancient Dead (HAD) have been working in association with archaeologists and museum curators for quite some time, but positions seem suddenly to have become much more rigid. It’s worth reading what HAD has to say about the visitor centre exhibits – and indeed I plan to be raising some of the issues of ‘ancestors’ in the course for Cherry Hill Seminary.

041525650X.01.LZZZZZZZMoving on to your Spring 2014 class at CHS, “Heathenry: Altered states and non-human people,” it seems like the class is centered in your study of oracular seidr. Could you talk a little bit about the class, and why seidr is important to explore within modern Heathenry? What purpose does this reconstructed practice serve today?

Well, first, it isn’t so much centred on seidr as using the development of seidr to explore worldview, cosmology and culture. These various things that I said above, issues of ancestors, other-than-human people, and so forth, will all be part of the course. It’s a matter of what is central to Heathenry; so, the world tree Yggdrasil, the various being (and worlds) that are on or under the Tree or which it connects, and the possibility of knowing about this cosmology through spiritual practice. And this starts with the connections and relationships that we’re part of, relationships with other-than-human people as well as with human friends and relatives.

Many Heathens don’t make seidr, and those that do don’t necessarily do the ‘oracular’ kind or follow the various ritual forms that have been developed. To me and to other Heathens to whom I’ve spoken, seidr is a way of effecting some kind of change – for instance in health, in knowledge, little tweaks if you like to the strands of Wyrd which connect us.

So, seidr and how Heathens today do this will be part of the course but not its totality. And, the purpose isn’t to develop students as seid-workers, but to equip them with an understanding of the connections that make seidr possible, and communities in which it’s being developed. Seidr is important for Heathen communities because it shows the importance of these relationships – we can ‘know’ things or ‘change’ things through respectful interaction with other wights, that is, with the other beings with whom we share space and time. Most Heathens aren’t seidworkers; those that are, are valued within their communities – just as a musician, an artist, a craft-worker, a gardener are valued.

More broadly, there have been noticeable points of difference, and even tension, between modern Heathenry, and modern Paganism. What do you think the two camps have to learn form each other? What is our common ground?

I think that there is a lot of misunderstanding about Heathenry, and that there is indeed much to be learned and shared. A few weeks ago I was giving a talk to the Pagan moot in Dundee, the city where I now live, and the talk was basically an overview of the material that will be addressed in much more depth in the Cherry Hill course. The people there were quite fascinated and much of what I said was very new to them – the basis in the Eddas and Sagas, the concept of Yggdrasil as the connection within and between worlds, the ideas of an Animist approach to landscape and to these wights, connections with Siberian shamanic practice and so on. And there were quite a few points of connection, particularly with how the concept of Wyrd gave a focus on taking responsibility for one’s actions, developing self-knowledge in order to create better relationship with others.

Finally, to return to Cherry Hill Seminary, moving forward, what do you see as your role within that learning institution? What does working with CHS bring you that a more traditional secular institution cannot? What are your feelings on building institutions like CHS within a Pagan context?

First, institutions such as Cherry Hill Seminary have different roles in different part of the world – the British context is very different to Cherry Hill Seminarythat in the US, or in Canada where I lived for a good while, and in the UK there is much less focus among Pagans (and particularly Heathens) on formal organisations. But having said that, I do see the importance of building places (virtual or physical) where Pagans can share and develop their understandings. I hope that I will be able to share some of my knowledge and at the same time learn more about ways other Paganisms are developing. In particular, though, I’d like to keep coming back to the ideas of place and landscape and time, ‘where people are’ and how this creates spiritual practice.

And what does CHS bring me – it enables an overt exploration of spirituality within a critical practitioner context. In a traditional secular organisation explorations get done in other ways, and in teaching there’s still the ‘methodological agnosticism’ that comes in when talking about religion. Of course, some anthropological theory has strongly critiqued this and some research foregrounds practitioners ways of knowing – Researching Paganisms is a contribution to this literature, and so is my book Nine Worlds of Seid-Magic. But for the CHS teaching my purpose is to help students develop their appreciations of Heathenry, landscapes, wights and worldviews, and so I can get into areas that would be difficult in a secular organisation.

Final note – there’s a book that came out in 2011, The Wanton Green, edited by Gordon MacLellan and Susan Cross, in which various Pagans discuss landscape, place and meanings. One chapter is mine – and the book is a demonstration, I think, of what can be shared and what we as practitioners of different spiritualities today can learn from each other.

I’d like to thank Dr. Blain for taking the time to answer my questions. She will be teaching “Heathenry: Altered States and Non-Human People” at CHS starting this month. Registration is still open, but will close on January 8th, so sign up now if you want to participate.

September 27th through the 29th in Salem, Massachusetts will see the debut of “OCCULT,” a “weekend long Esoteric Salon honoring, exploring and celebrating the intertwining vines which feed both Magick and Creative Art.” Co-produced by Aepril Schaile and Sarah “Jezebel” Wood the event promises to “recognize that, especially together, both Magick and Art are greater than the sum of their parts, and each in dwells the other; they are rooted together.” In anticipation of OCCULT’s launch next month, I conducted a short interview with co-producer Aepril Schaile to talk about the event, why this is the right time for it, and supporting the arts within a Pagan context.

Aepril Schaile. Photo by Cheryl Fair.

Aepril Schaile. Photo by Cheryl Fair.

OCCULT is called an “Esoteric Salon,” merging artistic and metaphysical pathways through performance, workshops, and talks. What inspired you to help make this event happen? Why is now the right time?

Sarah Jezebel Wood and I began talking about this vision last year. We are both Witches, and Thelemites, and practicing Artists. Sarah is an accomplished bellydancer and teacher, and she is devoted to nurturing the work of artists in her communities. Sarah worked with Alex and Alison Grey at CoSM for several years, and so this idea of Art and Magick being one unit is not a new one for her. The timing was an intuitive thing—we felt that the fact that the vision was forming for us both with such excitement in that very moment meant that its time had come–synchronicity! We also recognize a movement into a New Aeon, and with it comes new ways of doing things. At the time of the Parisian Salons of the turn of the last century, there was also a renaissance in occult and Magickal consciousness in connection to Art. We have the romantic notion that the time is now for this mixing of art, magick, thought, creativity, personality, passion, vision, and spirit to take place.

You are an artist who has worked in several mediums, most notably dance and music, do you think the Pagan community engages with the arts in a constructive way? Are we paying enough attention to the importance of art within our traditions, are we supporting our artists? If not, is OCCULT a step towards addressing that issue?

I personally feel that my work has been recognized and supported in wonderful ways by the Pagan and Witchcraft communities. In particular my work in dance, which probably most widely known, but music, too; I receive mail by email and even paper letter (fun!) with heartfelt and thoughtful words, and it is incredible to me what power art has to animate and inspire the spirit and imagination. I also tend to bring the Witches and Thelemites out of the woodwork wherever I travel for performance–they make themselves known in my workshops and after shows, as they come out to see me, and this is amazing to me! The Thelemic community has been great in supporting this work; OCCULT has many Thelemic presenters and artists on board for our debut year, and the full support of our local body, Knights Templar Oasis. That said, I am greedy; I’d like more overall engagement. Our Artists are our Shamans; they are our Seers and Healers and Guides. OCCULT is an effort to make this connection more conscious and enlivened. I’d like to see more Pagans, Witches and Occult practitioners support the arts by coming out to shows, explicitly recognizing each other’s work, and continue developing a more sophisticated sense of what art is and why it matters. OCCULT is, to us, a step in that direction.

occultYou live and work in Salem, and that’s where OCCULT is being held. Is there something special about Salem that makes an event like this possible?

We are here doing this work on the shoulders of those who came before us. As all things move in cycles, we feel that the time is correct for the coming together of new ideas and approaches. We feel that Salem is indeed an epicenter, and that is undergoing a renaissance of ideas and vision. Many of the old Witch wars have run their course, and there is a thirst for more visible and inclusive happenings that go beyond Witch-Disney type money making tourist hype. We have perceived that there is a new generation that seeks to engage with the magickal arts in a more sophisticated and integrated way. The greater Salem area is full of artists, and many of the Pagans, Witches, occult practitioners, Thelemites and Ceremonial Magicians we have in our circles are also creative artists. We are building on some of the occult themed art shows and events that have already happened in Salem, and expanding upon those ideas and happenings.

OCCULT’s vision statement seems to call for a return to meaning in art, a process of re-enchantment that rejects mere commercialism as the end-all, be-all of making art. That art needs magick just as much as magick needs art. How should the Pagan community start living this ethos? How should the world of fine art?

I hold a Master’s of Fine Art, so I am acquainted with the art world from both an academic and a practicing artist’s viewpoint. I felt alienated early on by the emphasis that I perceived on materials and form, as opposed to content and meaning. I was also, quite naively, stunned by some of the divorcing of spirit from the artistic process. I had automatically perceived art as being inherently spiritual, and magickal. I found that what I recognized as ancient mythological and archetypal patterns would often be dismissed as “cliché”. Would the ancient Greeks at Eleusis have said, “Let’s not do this ritual theatre thing anymore…its been done to death already…so…cliché?” Of course not! But there is a place for keeping art innovated and contemporary, and to keep it growing while honoring these ancient patterns. Many of the artists that Sarah and I chose for OCCULT create work which has this quality: it is informed by contemporary fine art, but it honors and expresses beyond that. Some of the work is deeply self-exploratory and shamanic, some is talismanic, some is ritualistic, some is qabalistic, some surrealistic, etc.

Assuming OCCULT’s success, what’s next? Will this be the first of many salons? Will you take it outside of Salem? Can OCCULT become a new model for Pagan and esoteric engagement with the arts?

Thank you for assuming our success! Wonderful! Yes, Sarah and I plan is to make this a yearly event. We hope to stay in Salem; one of the great challenges that we have had has been space, as it is as a premium in Salem! We have had great experience with the First Universalist Society, both with their open minded and all inclusive spiritual vision, and they have just been super easy and supportive to work with. It turns out that their event coordinator, Alex Coco, is also a Pagan, and along with his wife Nicke, runs Eastern MA Pagan Pride Day! So we lucked out! We’d like to keep it here in Salem, and continue to attract the caliber of teachers and artists that we have this year. We have been so very blessed thus far in manifesting this dream!


You can find out more about OCCULT at the event’s website.

On June 12th, I reported on an upcoming documentary focusing on the Temple of Nine Wells in Salem, Massachusetts, and the lives of Richard and Gypsy Ravish, entitled “With Love From Salem.” Directed by Karagan Cratty Griffith, and produced by Logios Projects/Red Bird Productions, the first trailer for the film has been released.

Richard Ravish was one of the original “Witches of Salem,” and passed away in 2012 at the age of 59. Priestess Amy “Gypsy” Ravish is a popular Pagan singer-songwriter known for her albums “Enchantress” and “Spirit Nation.” Together they led Sabbats with the Temple of Nine Wells in Salem, Massachusetts for over 20 years. They helped shape the unique spirit that is modern religious Witchcraft in Salem, a spirit that is deeply entwined with those accused and executed for the crime of witchcraft in 1692.

“Salem is, on it’s own merit and historically so, a mark in American history. The year of 1692 was a time of suffering and injustice – 20 innocent people died at the hands of their accusers. Witchcraft was used as a definition and excuse for these trials. But what about now? How do witches today in Salem Massachusetts pay homage to these victims? The Temple of Nine Wells has been walking to Gallows Hill on Samhain night for more than 20 years to honor the dead and the victims of the witch hysteria of 1692. This documentary will walk you through this event, from preparation to ritual, as well as through the differences between Samhain and Halloween, the sacred and the profane. An inside perspective of Samhain night in Salem, and of the men and women who through dedication and personal commitment continue to make a difference. With love, from Salem.”

I was able to conduct a short interview with Director Karagan Griffith, an Alexandrian High Priest with a background in acting and directing, about the film, why it was made, and when the public will get to see the completed project.

Karagan Cratty Griffith

Karagan Cratty Griffith

What motivated you to tell the story of Richard and Gypsy Ravish and the Temple of Nine Wells? What does their story tell us about them, about the Temple, and about Salem?

I have been a personal friend of Gypsy and Richard for quite some time. Since I met them I became fascinated by what they were doing, their commitment and passion for the Craft and those who practice it. I remember going to the first Temple of Nine Wells Ritual. It was in the Old Town Hall in Salem, and I thought that if public ritual was something to be done, then that was the way to do it. The documentary is precisely about that passion and commitment not only in an internal perspective of the Temple of Nine Wells but also in a more broad community sense. The idea of making the documentary came from the first time I attended to a Samhain ritual at Gallows Hill with the Temple of Nine Wells. The adherence of the people, the walk chanting up to Gallows Hill and the ritual itself, told me that this could not remain untold. I had to keep it and record it. I didn’t want to do just a recording of the ritual, so I thought that it would be a good idea to expand the recording to a documentary that would include their history/story but also the history/story of Salem and of the victims of the Witch-Hunters hysteria of 1692.

I think those of us outside of Salem often have a distorted picture of Witchcraft there. There’s so much media, especially around Samhain, that I think the lives and practices of the Salem Witches can get buried. As clergy who officiated a Samhain ritual for 20 years, what do you think the Ravishes teach us about the reality of Witchcraft in Salem?

Love is the word. I think that this is why I did this and they let me do it. Twenty years of Samhain rituals (and not only Samhain but all the Wheel of the Year was celebrated by the Temple, although the documentary focuses more on the Samhain ritual) have to be done with love. There wouldn’t be any other way. Again, the commitment , passion and love for the Craft was and still is what moved Gypsy and Richard all these years. I would also add generosity to list of words, since it was out of generosity that Gypsy and Richard gave all of this to Salem. Every year, on Samhain night, they took us up to the Hill to remember all of those who passed the Veil, including those who died in 1692. As Richard say in the documentary, we claimed the unclaimed, we took and remember those who in 1692 no one took, those who are buried without markers. Gypsy and Richard teach us about love. That is truly what they teach us about.

Finally, could you share a little bit about the making of this film? What’s gone into it? How long has it taken you? What were the challenges of doing this documentary?

The documentary was completely filmed with a Sony Bloggie, hand-held, without a camera stand. It is a very real documentary. I follow the making and all the preparations for the ritual in Gallows Hill, including meetings and decision making. I covered the walk up to Gallows Hill and the silent candle light walk back to the Salem witch memorial, escorted by the wonderful policemen who every year are there to make sure we are safe. We can see the ritual in Gallows Hill, the beautiful music and dance up in the Hill, and intimate conversations with Gypsy and Richard about how did it all begin. It is a journey through the history/story of Salem, the Temple of Nine Wells and Gypsy and Richard’s life and contributions for more than 20 years for the Salem community.

I started to collect footage for the documentary in 2011, so it took me almost two years to complete this project. I do have a good excuse since I am the director, cinematographer, producer with Jimahl di Fiosa and RedBird Productions. It is a very modest project but one that took great pleasure to make. The challenges were of course many, but when you are doing a documentary where the love, commitment and dedication is contagious, you will thrive on that to overcome any of the challenges.

Oh, and now that we have the trailer, when can we expect to see the whole film, and how will it be released?

The documentary will be released soon in Salem to the public and we are looking at some of the venues here to do that. We do not have a date yet but will be between June and July. We will have of course a private viewing of the documentary at Nu Aeon here in Salem for the members of the Temple of Nine Wells. Right after the release in Salem to the public, we will host a world premiere through a Hangout on Google+ with the presence of Gypsy and a selected number of guests and representatives of the various communities all over the world.


For updates on “With Love From Salem,” see the film’s official Facebook page. I’d like to thank Karagan Griffith for taking the time to answer some of my questions, and I look forward to the film’s premiere. The Wild Hunt will keep you posted once further details are announced.

In the past decade I’ve noticed a rapid increase in the number of modern Pagans who have taken initiations in African diasporic religions like Santeria, Vodou, and Palo Mayombe. Likewise, a growing number of elders and teachers in those traditions have started to attend Pagan events like PantheaCon in San Jose, California. I’ve long been interested in the shared struggles our faiths face, and find the increasing interactions a fascinating and under-studied phenomenon. What will this growing trend mean both for modern Pagan religions and for the African diasporic faiths?

To address some of these questions I’ve interviewed Stacey Lawless (Ngueyo Ndumba Kunayanda), who lives in the Southeastern United States where she is currently reinventing herself. A Pagan for most of her life, she is also an aborisha in Santería and an engueyo in Palo Mayombe. She writes, draws, paints, and has recently started a blog. Stacey is in the process of finishing a Master’s degree in American History and is considering a move to the West Coast. In addition, she wil be starting a monthly column here at The Wild Hunt about her journey into Palo Mayombe.

Let’s start with your religious background, how did you come to modern Paganism, and was there anything from that time that presaged your interest in Palo?

Oh hell. I kind of hate talking about my background in Paganism, because I essentially spent two decades trying to figure out what I was doing. I wish I’d been deeply rooted in something cool and become super-competent in life and magic, but nope. I came to it in high school through a love of nature, plus a love of folklore and the occult, but mostly I read a lot of books and made art on Pagan themes. I did dabble in a few traditions, especially Asatru, but nothing ever clicked for me. I was so hungry for something, but I couldn’t figure out what it was for way too many years.

Asatru did, in a way, foreshadow Palo for me. Something about the runes and the lesser spirits – the disir and huldre, especially – were close enough to whatever it was I was searching for that I kept trying to convince myself I was on the right track, even when I didn’t actually practice the religion any more. I probably drove all my Heathen friends nuts over the last few years as I just couldn’t quite let go . . .

Renee Stout - Eyes of Legba (monoprint) 2002

Renee Stout – Eyes of Legba (monoprint) 2002

What started you on your path to Palo? Was it a gradual process? Did it emerge from a dissatisfaction with what modern Pagan religions had to offer you?

Art started me on this path. I walked into an exhibition called “Dear Robert, I’ll See You at the Crossroads,” which was a series of works by Renee Stout about Robert Johnson and hoodoo, and it blew my mind. I’m still a huge fan of her art, and it’s had a lot of influence on mine. From there I got interested in African, African-American, and Caribbean arts, especially pieces made for religious use. I read about Haitian Vodou and Santería (or as many of us call it, Ocha), and for a while in the ‘90s I thought I wanted to go into Vodou. But I had no idea how to find a house (and was nervous about it anyway) so I let the idea go. (I confess I did try mixing it with Wicca, but that felt like an insipid way to approach the lwa, so I stopped.)

Mostly, though, I dug in my heels and went into heavy denial of the fact that there was a current of African-influenced something-or-other that tugged at me. I wanted to be Pagan, I wanted to learn the Old Ways of Europe, and I had no earthly idea how I might actually enter one of the Afro-Caribbean religions – not that I tried hard to find out. I just flirted with the idea and kept telling myself that it wasn’t really for me.

In the middle of my Heathen years, I met the man who became my partner, who at the time was a recently-made aborisha (someone with the lower-level Ocha initiations, but not a priest), and we started talking because I recognized the elekes he was wearing. (As a friend of mine put it, “Aw honey, now they’ve sent you a boy.”) We started dating, I joined his Ocha community and became an aborisha myself, and the Orishas began opening doors for me. A year ago, Eleggúa told me in divination that I needed Palo.

And I still dug in my heels and resisted. I did try to join a friend’s munanso (Palo community), but the plans we made for my initiation fell apart dramatically, and I seized the chance to proclaim that maybe it was all a mistake and I didn’t really need Palo. (I can’t recommend this approach to Orisha religion, by the way. They give you advice for a reason.) Luckily, I’d met my Tata-to-be online shortly after that mess, and luckily, he’s a fairly patient man. I finally got over myself and made rayamiento, Palo initiation, in November.

(And, of course, Palo turned out to be the thing I had been searching for all those years. I don’t think anyone who knows me was the slightest bit surprised.)

Stacey Lawless

Stacey Lawless

Is it easy for you to balance your now-dual religious identity? Do you feel like both a Pagan and a student/initiate of Palo? Does one identity dominate?

This is a tricky question to answer. I’ve felt like a Pagan for my entire adult life, despite never finding a home in any Pagan tradition. I thought that Palo would put an end to that, but quite the contrary. I’ve been gaining clarity on what Paganism might mean to me, and some doors have recently opened onto the community that I would never in a million years have expected. I don’t know what the future has in store, but it seems that I’m not done with Paganism yet.

My perspective on it has changed, though. I no longer see Paganism (or Palo or Ocha, for that matter) in terms of beliefs, cosmologies, or ritual forms. I see them in terms of serving gods and spirits in the ways in which they want to be served. So it’s really not a matter of balancing identities or religions; it’s more about maintaining relationships.

I do have a couple of spirit allies from my Pagan past, and the way my relationship with them has changed since the rayamiento is fascinating. I had such a heady, intellectual approach to them before, like I was always half-consciously doing comparative religion around their characteristics. Now they’re beings I know and spend time with.

There seems to be a growing interest in religions like Santeria, Vodou, and Palo among modern Pagans, having lived this process, what do you think drives it? Is there a yearning for authenticity there?

That’s a tough one. I know a number of people who came to Santería from Paganism; some shed their Paganism, others still practice a Pagan religion alongside Ocha, but all of them felt a spiritual calling to Ocha. On the other hand, from what I’ve seen online, there are clearly Pagans out there who are just cherry-picking what they like from the Afro-Caribbean religions and inserting it (sometimes with hilarious results) into their own practices. Neither approach seems to have a lot to do with a hunger for authenticity.

I don’t know. People have always been drawn to these religions for many reasons – the lure of power, a desire for healing, academic interest, involvement with the community, following a significant other or parent in, or even just love for the religions. Maybe some Pagans feel like they need something “realer” than what they’ve got, but I hope for Paganism’s sake that that’s not the only attraction.

What do you think your future with Palo will be like? What do you envision for yourself as you continue to assume the identity of a Palo initiate?

I hope I learn what I need to learn well, and hope I become a good healer. Almost everything in my life is undergoing change right now, so I’m just trying to navigate by what I hope for and let the journey carry me forward.

I think it was Anne Lamott who said, “If you want to give God a laugh, tell Her your plans.”

[The following is a post from The Wild Hunt archives. The Wild Hunt is on hiatus through Labor Day weekend and will return with new posts on Tuesday, September 4th.]

Despite the fact that the history of the United States is incredibly well-documented, many of us labor under various misapprehensions regarding our nation’s past. This seems especially true of America’s religious history. Lately it seems as if there’s been an inundation of pundits, amateur historians, and demagogues trying to frame us into a reductive (Protestant) Christian mold, painting a picture of harmony and piety that endured until the post-60s culture wars started raging. This sort of narrative leaves little room for religious minorities and outsiders to understand their own experiences, or draw accurate lessons from history. While recent books by Leigh SchmidtChas Clifton,Courtney Bender, and others, have taken the time to explore religious perspectives outside of this paradigm, there’s still a great need to deconstruct and analyze just how our current ideas about American religiosity were formed.

Kevin M. Schultz, Assistant Professor of History at the University of Illinois in Chicago, in his new book “Tri-Faith America: How Catholics and Jews Held Postwar America to Its Protestant Promise,” recounts how goodwill and interfaith groups in the early 20th century battled a rise of nativistic politics, antisemitism, and anti-Catholicism to forge the notion of a “Judeo-Christian” America and ultimately (and somewhat unintentionally) usher in a sweeping disestablishment of religion in the United States. A look at how toxic religious nativism can be avoided in favor of pluralism, and how mistrusted religious minorities navigated an America dominated by Protestant Christianity. I think Schultz’s book should be required reading, especially for religious minorities currently struggling for equal treatment in American culture. I was lucky enough to conduct an interview with Kevin M. Schultz about the book, exploring how a new religious image of America was formed in the 20th century, how religious conservatives today exploit that image, and what lessons religious minorities today can take from this period in history.

What prompted you to write “Tri-Faith America?” It certainly seem very relevant to the state of religion and politics in America today. Do you feel this is a bit of forgotten history?

When I wrote “Tri-Faith America,” I wrote it purely as a piece of history. I was interested in the debates about pluralism and “getting along” that took place during World War II, or more generally after the 1930s, when class differences dominated American politics, and before the 1960s, when the civil rights movement thrust race so dramatically into the national consciousness.

As I began to investigate the question, which was in fact not very often investigated, it became increasingly clear to me that battles between Protestants, Catholics, and Jews were vitally important to Americans of that era. These debates dominated the development of the suburbs, the Supreme Court cases, the census, what should be taught in schools, and even the make-up of Little League teams.

It was only after I discovered all these debates that I saw how they fit into the question about whether or not America is a Christian nation, a debate that, as your question suggests, is relevant to the state of religion and politics today. Many of the actors in my story were saying things like “We need a broader, more inclusive, and more accurate conception of the American nation.” Given the limits of the time, they adopted a “tri-faith” model, inviting Catholics and Jews to the table for the first time.

I think many people would be surprised at how manufactured our modern ideas of America as a “Judeo-Christian” country are, that we went from a status quo where, according to Franklin D. Roosevelt, “the Catholics and Jews are here under sufferance,” to one where the commonalities between Protestants, Catholics, and Jews were stressed and a united religious front seen as vital to our nation. It seems remarkable that interfaith and goodwill organizations were able to so quickly turn the United States away from the growing nativism of the times. I understand that WW2 was a great cultural unifier, but the momentum had begun even before that. To what do you ascribe the underlying success of this “tri-faith” effort?

First off, I think I’d disagree with the part of the question where you say “were able to so quickly turn the US away from nativism.” It took a lot of work!

But I think two things are at play in this transformation, a transformation from, to put it too simply, nativism to an acceptance of pluralism. First, and I don’t go into this much in my book, a lot of Americans were challenging the underlying structures of racism, things like the 19th century notion of the hierarchy of races, which of course always premised white Protestant superiority and then had all other groups lower in the hierarchy, with black people always at the bottom. Lots of Americans were challenging this idea in the first decades of the twentieth century–scientists, Leftist Jewish intellectuals, some progressive reformers, many folks in the labor movement of the 1930s, and my interfaith folks, who were demanding greater inclusion and a new national image.

Out of this mix arose the folks I study in the book, who worked hard to reconceptualize the predominate notion of what it meant to be an American. They went on the road, setting up little morality plays with a priest, a rabbi, and a minister on stage all jabbing each other, asking the hard questions–can a non-Catholic get to Heaven? Do Jews run the world? They went to Des Moines and Debuque. They filmed movie-shorts. Ironically, they were helped greatly by Adolf Hitler, who presented an image that Americans sought to avoid, and one way of doing so was by being tolerant of other faiths. The US Armed Forced supported it too, somewhat remarkably inviting these religious advocates on military bases all over the world, one of the only non-military groups to be given such access. Then the Cold War against those godless communists cemented the image of America as a land of religious pluralism.

So it took some time, and was the result of people working hard to create a new image of America.

One thing that struck me in your book is seeing Catholics as outsiders, as a somewhat suspect religious minority struggling to gain political and social parity with the nation’s Protestants. One quote in particular from Carlton J.H. Hayes (the first Catholic co-chairman of the National Conference of Christians and Jews) seemed particularly relevant: “I have always maintained that in this country Protestants have the major responsibility for assuring justice and true toleration to non-Protestants, not because they are Protestants but because they are [the] majority group.” With Catholics now the largest Christian denomination in the United States, I can’t imagine a prominent Catholic lay-leader repeating these words, or words very much like them. The idea of the politically dominant faiths in this country “assuring justice and true toleration” to smaller faiths now seems almost radical. Are shifts away from sentiments like these simply a by-product of success? Has tri-faith America lost the ethos of protecting religious minorities today?

Ah, but Catholics were the largest Christian denomination even then, although most Catholics take issue with the label “denomination.” Perhaps saying the largest group of Christians is better.

What changed was the nation’s perception of itself. Now, instead of having Protestants dominating the nation’s social and moral authority, most minority faiths are more or less tolerated and protected, and even to some extent endorsed. The addition of Muslim, Buddhist, and maybe soon a Wiccan chaplain in the military might be one example.

But this tolerance and pluralism came at a cost: conservatives of all stripes–Protestants, Catholics, and Jews–have seen all this tolerance as a sign of a secularizing society. The timing made this seem accurate–it began in the late 1960s and 1970s. So today, instead of having Catholics as a sizable minority demanding inclusion, now many Catholics see themselves as defending the last ramparts of Christianity and civilization. Any breech demands a response and minority faiths present a certain challenge–they might just be the camel’s nose in the tent.

An important split in post-war tri-faith unity was the differing visions of America’s religious future and the idea of pluralism. For Catholics, who were growing in prominence and influence, an “all-in” pluralism was endorsed, where every faith commingled (and competed) in the public square, but for the Jewish community, who were wary of Catholicism’s history of persecution in Europe, secularism seemed the best option. While legal efforts have raised the wall between church and state and helped bring about historic disestablishment rulings, this split over the role of religion in our public life now rages hotter than ever. Where do you think we are going? Will there be a re-establishment, or will post-war secular gains hold?

As a historian, I always hate to predict the future. And the Supreme Court’s recent decisions on religion in public life are awkward, but they do shine a little light. Basically the Supreme Court has said religious icons that are old–say, having “In God We Trust” on our money or “under God” in our pledge, both of which came in the 1950s–are okay. We’re honoring our past. But having new religious icons in public space–say, building a giant statue of the 10 Commandments in a courthouse–is a symbol of endorsement. This isn’t terribly doctrinaire or logical, but as a pragmatic decision, it makes some sense.

My notion is that as a society we will continue to create space for worshipers of all faiths, even secular humanists and atheists–and this is a direct follow up of Tri-Faith America. But alongside that, more and more people will be able to bring their religious perspective openly into the public sphere, and this won’t be automatic grounds for dismissal. The burden then, of course, is for religious people to be able to make secular arguments. The idea that same sex marriage is wrong because it contradicts your faith is fine, but why should everyone have to live to the standards of your faith? If you can create a secular argument for why same sex marriage should be outlawed, then there will be a conversation, and that’s the best we can hope for in a democracy!

While the forming of a Judeo-Christian consciousness had many benefits for future religious minority communities, most notably the idea that “there was no such thing as neutral advocacy of religion,” it also provided a language and framework for the conservative Christian activists of today. Today many of them off-handedly talk of our “Judeo-Christian” heritage, or invoke the post-war/early Cold War religious consensus as a period they’d like to return to. I was particularly taken aback by a quote from a Catholic newspaper that you highlight: “Non-Christian religious groups, prompted by the presence of many of their children in public schools, are seeking to dilute or to eliminate Christ from Christmas.” Rhetoric like that could have easily been placed in the mouth of many “keep Christ in Christmas” activists today. How much do conservative Christian activists owe to this period, and how much is their conception of history shaped by it?

Yes, I was struck by that too. A lot of the conversations I found in the archives could have happened on The Daily Show or Fox News last week. It was remarkable.

As for how much today’s conservatives owe to the formulations of middle of the twentieth century, I think the answer is “not much.” The reason is because they are ignorant of it. They think (as do lefties, I should add) that something called “Judeo-Christianity” has been around forever, when in fact it was more or less invented in the late 1930s to combat Hitler and to bring Jews into the fold of “good Americanism.” Well, the thinking then went, if we can’t be “Protestant” or even “Christian,” what’s next? Judeo-Christian? Okay, let’s go with that. It wasn’t quite this simple, but that was the progression of thought, and the effort was to increase inclusivity. Today’s conservatives, however, use “Judeo-Christian” as an exclusive term–to keep those secularists and atheists and Muslims and Hindus out–and that’s the real distinction.

As for bringing Christ back into Christmas, there is a long history to that complaint, going back to the early 20th century and basically the invention of mass marketing and advertising.

Today the splits in religion seem to be between liberal and conservative visions of America (and theology), not between Catholics, Protestants, and Jews. You note that the United State’s growing religious diversity since the 1960s has “made it difficult to refer to the United States as a ‘Judeo-Christian nation’,” though this growth hasn’t supplanted the “liberal-conservative divide.” Is America moving towards a post-Christian identity, religiously speaking, or do you think the conservative religious alliances will manage to hold back (or even reverse) this tide?

Good question, and again I hate to guess about the future. I do think it would take extraordinary circumstances for the United States to become a “Christian nation,” whatever that might mean (and few advocates bother to develop a vision). There just are too many diverse faiths in America and too many constitutional protections to kill off all our religious pluralism. Plus, if you look back to colonial Massachusetts, even those folks felt like they were living in un-Christian times. Recall that the great form of speech then was the Jeremiad. The threat of a coming American godlessness has a long, long history.

If you were to offer a lesson from the history of Tri-Faith America for religious minorities struggling today for acceptance and equal treatment, what would it be?

Histories lessons are always complicated because the events of the past happen in contexts that are very different from those that exist today. One of the things the advocates of “Tri-Faith America” did quite successfully, though, was to present a positive and forceful image of what it meant to be an American, one that made their position the obvious next step. They were fighting over the meaning of America, and they were using historical actors and historical antecedents to push their vision forward. Today’s conservatives are much better at this than today’s liberals. But religious minorities in the past have used the various languages of good Americanism to show they belong, and those arguments were very successful for the people I study too.

My thanks to Kevin M. Schultz for the interview, you can find ”Tri-Faith America: How Catholics and Jews Held Postwar America to Its Protestant Promise” at AmazonBarnes & NoblePowell’sGoogle, and other fine book (and e-book) sellers.

[The following is a guest interview with John Matthews, author of “The Sidhe: Wisdom from the Celtic Otherworld” and 90 other books, co-creator of The Wildwood Tarot.  Matthews and fellow Wildwood Tarot co-creator Mark Ryan, who played “Nasir” on Robin of Sherwood, will be appearing in Atlanta, Georgia this November to conduct a workshop. The interview was conducted by Virginia Chandler, with an introduction written by John Matthews.]

For many people today, the woodlands are the last vestiges of the mystical world in which we had our beginning. Such places are full of classic archetypes from Robin Hood to the shadowy figures of the Green Man and Woman. To walk in the wild wood is to take a journey back in time to a place where we, ourselves, are different; a place where deep ancestral wisdom still resides; a place where a partnership with the denizens of the wild wood is as natural as breathing.

Based on the seasonal rhythms and festivals of the ancient year, The Wildwood Tarot is filled with the rich mythology and shamanic mysteries of the ancient Celts. Deep within the Wildwood system lies the mystical archetypes of The Green Man, The Blasted Oak, the Archer and the Hooded Man and many others of forest lore.

The archetypal forces of the pack act as both guides and interpreters, taking the user on a spiritual, mystical and psychological journey deep into the labyrinth of primal Earth mysteries. Used as a meditation system, divinatory Oracle, or as a reference work for the seeker of profound knowledge, The Wildwood Tarot will draw you into the heart of the ancient forest and allow you to open up to its mysteries.

Will Worthington, Mark Ryan, and John Matthews

Will Worthington, Mark Ryan, and John Matthews (Wildwood Tarot launch party)

Virginia Chandler: What was your personal inspiration for creating The Wildwood Tarot?

John Matthews: I think the inspiration is really Mark Ryan, because he was the only begetter of The Greenwood Tarot, on which Wildwood is very firmly based. I came along 10 years later. I’d hoped that the original deck would be reprinted, but when it became evident that the original artist, Chesca Potter, was not around to do this, I suggested that Mark should look for another artist and redo it that way. As we talked about this I made a few suggestions of ways that the original concept seemed incomplete and Mark responded by suggesting that he and I collaborate on a new version. The result was The Wildwood Tarot, but I find Mark a very inspiring person to work with. We’ve been friends for 20 odd years and share a lot of interests in common. And of course we were fortunate to secure the services of one of the premier artists of our time, Will Worthington, who understands the nature of the Wildwood and the Robin Hood mythos which is part of it, better than almost anyone else I know of.

VC: What can we find within the Wildwood?

JM: All kinds of wildness and wonder. The medieval ideas of the “wild wood” was like a cupboard into which they stuffed everything they were afraid of – Wodwose, Green Men, demons, strange creatures – and of course the most fearful thing of all- wild women and their sexuality!

VC: As journeymen, what would be the one item that we must take with us into the Wildwood?

JM: Courage.

VC: Where should we seek the Wildwood?

JM: The wildwood is everywhere. It’s inside us. It’s outside us. And, of course, if you happen to be near any of the more ancient forests, not just in Europe; then, you are in touch with the source itself. But for me, it’s about journeying into an inner landscape that is deeply embedded within us. We have a wild nature that most of us have forgotten, but it’s there. And it’s both light and dark. There are ancient atavistic things that need to be approached with care. But even these, if faced up to, can bring blessings.

VC: What is the archetype that you most closely identity with from the Wildwood Tarot?

JM: I have to say I think it’s the Archer. There is something about this powerful image and the sense of direction, of one pointedness and determination. Although we portray the Archer as female in the pock, it can be of either gender.

VC: The Wildwood Tarot is in its third printing; why do you think that this deck resonates with so many people?

JM: Precisely because it touches into a very deep level to the primal energy that still drives us. We may think of ourselves as civilized, but there is always a wildness within.

VC: Why “Wildwood “? What’ so “wild” about it?

JM: I think it’s the freedom, the undisciplined energy that’s within us all – exactly what you feel when you enter the wild anywhere, or if you let your garden grow wild. Even if most of us don’t want to admit it, there’s a memory latent that grabs people in a profound way.

VC: What is the air speed velocity of an unladen swallow?

JM: (laugh) Twice what you think it is.

VC: Do you have a favorite card or piece of artwork from the deck?

JM: Either The Archer or The Great Bear. Both, it seems to me, really captures the energy of the Wildwood. But to be honest I love them all.

VC: Other than your upcoming visit to Atlanta in November, what other Wild events do you have planned for 2012?

JM: Well, we hope to continue circling the globe with as many workshops and seminars and book signings as possible – until our global empire is greater than any other and we can take over the world. At the moment, Caitlín and I are contemplating a special event here, in the UK, around Christmas next year at the amazing and legendary Hawkwood College. This will bring together all the many decks we have worked on over the years – one of which will, of course, be The Wildwood Tarot.

More Information on The Wild Wood Tarot.

More Information on the The Atlanta Wildwood Weekend and Signing.

One of my favorite non-fiction books published this year was Rob Young’s “Electric Eden: Unearthing Britain’s Visionary Music,” a wide-ranging, adventurous, and  deeply pleasing work that traces the beginnings, rise, and legacy of British folk music. Not content to merely provide discographies and musical influences, Young digs deeper into the romanticism, yearnings, and spiritual dimensions of making a “British” music, mapping an “Other Britain” or “Albion” that exists as an ideal, a repository of the nation’s constructed hopes and aspirations. Young also makes connections between folklore, folk music, and the then-emerging Witchcraft revival. I was lucky enough to conduct a short interview with Young recently about the book, quizzing him about everything from Cecil Sharp to Nick Drake’s “pagan” tendencies.

Rob Young, author of "Electric Eden: Unearthing Britain's Visionary Music."

Rob Young, author of "Electric Eden: Unearthing Britain's Visionary Music."

You seem to touch often on the theme of there being a Britain, and an “Other Britain.” The “Electric Eden” or “Albion” created by “fragments and survivals” from a distant and often romanticized past. The thing that links Cecil Sharp to “The Wicker Man” to modern artists like Sharron Kraus, Julian Cope, or Kate Bush in your book. Could you talk a bit about how this Other Britain came to be?

I feel it’s something that has slowly, organically formed itself over decades, even centuries, mainly through a very particular seam of cultural artefacts and artists. A figure like William Blake is crucial here – in poems like ‘Milton’ and ‘Jerusalem’ he invoked a Britain of the Druids, and painted ancient monuments like Stonehenge (without actually having seen it), and a spiritual lineage in Britain that connected with the pre-Christian era. For him that would have been a way of evading the strictures of the organised church which was an anathema, and of course he was fascinated with the myth of Adam and Eve, the pure state of mankind before the Fall, which seems to underlie much Romantic nature writing of the same period. Blake’s distrust of the ‘dark Satanic mills’ of capitalism was taken up by the likes of William Morris, another figure very important to the opening pages of my book, with his passionate opposition to the destructive forces of Victorian industry and ‘improvement’.

It’s a very complex question, but really I think the industrial revolution has much to do with it – beginning around 1760, when a Parliamentary act called ‘Inclosure’ forcibly removed common lands from the folk and scooped them into private ownership. That pushed many agricultural workers towards the new cities and factories where the only remaining employment opportunities lay. This displacement is at the bottom of so much of the British empathy with the countryside, I believe, as so much utopian thought and music here seems to desire to tap into folk memories of an unsullied rural state of mind which now appears like a golden age. Surviving relics from the world before that industrial ‘Fall’ are revered: old buildings, texts, songs, etc, are like talismans to be treasured, as a connective chain to the past. A lot of the artists you mention in the question have made work which seems to reach back to this mythical age – the fantasy/fairytale aspects of Kate Bush; Julian Cope’s interest in prehistoric megaliths, The Wicker Man which is like an encyclopedia of British folk customs and costumes, imagining a fully functioning British pagan society, one untouched by the later Catholic/Protestant schisms.

You connect folk music in Britain with “the cyclic revolve of the seasons and the ritual year,” with each generation drawing its own interpretations and meanings from folklore. How relevant do you feel this emphasis on the ritual year is today? Where do you see this impulse’s strongest embodiment in modern British music?

Unfortunately I don’t see it all that much in music except in very tiny micro-scenes of ‘wyrd folk’ made by people who appear to genuinely crave a kind of return to an idealised, medievalist, Anglo-Saxon way of life. The experimental band Coil made a highly successful series of ‘Solstice’ records, recorded actually on each solstice, sometimes out in the open air, and released as soon as possible after the event. I thought that was an interesting exercise that actually produced some great music. More generally I think there are some artists – like Sharron Kraus, who you mentioned above, and Alasdair Roberts, who are very aware of the magical aspects of rural song and their set lists are accordingly loaded with appropriate material, either traditional or self-written. In the world of modern composition people like Peter Maxwell Davies, Michael Finnissy, Harrison Birtwistle and Judith Weir are a few names whose music has connected with occult aspects of the landscape and folkloric traditions.

Book cover.

I found your sections dealing with the intersections of folk music, folk artists, and the revival of Pagan Witchcraft to be very interesting. You state that the two are “strikingly similar?” Could you expand on this a bit for my audience?

This was one of the most fascinating sections of the book to research. Throughout the process I was very aware of the ideas – often conflicting – of ‘authenticity’ that always come into play when folk music and culture are discussed, and as I went on I realised how much of what’s popularly thought to be ancient and sanctioned by time is often an invention of more recent provenance. From reading people like Ronald Hutton you begin to realise that the same applies to the history of Pagan Witchcraft in Britain – current practice seems to be a patchwork of texts and rituals collated by the likes of Gerald Gardner. I met people who had been studying folklore of witchcraft in the late 60s, a couple called Dave and Toni Arthur, and who befriended Alex Sanders, who I’m sure many of your readers will know as the ‘King of the Witches’ in the UK at the time. Dave was loaned Sanders’s Book of Shadows to copy and study, and he found that much of it was cobbled together from older books like Aradia and even bits of Shakespeare. (As an intriguing aside, Toni is famous here as a former presenter of kids’ TV programmes in the 70s).

For them, it simply proved that the Witchcraft rituals were inauthentic in the usual sense. And you can apply the same logic to the main body of folk music, when you learn that much of what’s considered medieval or even dating back to pagan times was often printed on Broadsides in the 18th and 19th centuries. But for me, it doesn’t really matter. What’s important is that these survive as genuinely useful traditions, which are still being passed on and mutated, in a folkloric process of transmission. Hundreds of thousands of pagan witches practise with these things all over the world, so how can that invalidate the tradition? Similarly with folk music, I don’t really care how the stuff was gathered, or whether things are 50 or 300 years old – the music is there, its materiality is undeniable and it’s put to use in all sorts of ways by all sorts of musicians with all sorts of contrasting agendas. That for me is what makes these sectors of culture so exciting and robust – that they persist and endure with or without the permission of the media, State-sanctioned culture and all the usual gatekeepers and tastemakers.

How overt was interest in the occult, magic, and Witchcraft among the British folk singers and folk-rockers? You mention Synathesia’s planned odes to Roman gods, Nick Drake being described as a “modern pagan,” a folk duo collaborating with Alex Sanders, and a member of Pentangle noting experiences with the “lighter side of the occult” in America. How much do you think the two scenes interacted and influenced the other?

A lot of it was anecdotal. Obviously the late 60s was a time when the counterculture and underground movements were pretty open to the rich world of mythology, fantasy, magick and so on. John Renbourn of Pentangle named the band after the shield design in the medieval Arthurian poem Gawain and the Green Knight and he told me he was reading Jessie Weston’s From Ritual To Romance around the same time. Slightly aside from folk-rock as such, the keyboardist Graham Bond was one of the most overt at the time, into a very Crowleyan vibe on albums like Holy Magic and We Put Our Magick On You, which are kind of funky stews of Dr John-style groove with magickal chants and spells invoked over the top. He killed himself in 1974, but not before, as I mention in the book, teaming up with a former member of Yorkshire folk group Mr Fox for an unrecorded project. Mr Fox – the duo of Bob and Carole Pegg – also had a witchy view of things, their track ‘Pendle’ was inspired by the Lancashire covens and they described some very uncanny experiences to me which you can read in the book. Carole made a great solo track called ‘A Witch’s Guide To The Underground’, which sounds kind of proto-Kate Bush. And then of course there was Jimmy Page installed at Crowley’s former lodgings in Scotland. And so it goes on. The Incredible String Band were probably the other really significant group here; a band who in their quest for a genuinely usable religion (which ended with Scientology), dabbled with the Tarot, Wicca, mystical Christianity and a variety of Eastern religions, all reflected in various ways in their albums of 1967–69.

But I don’t think there was much systematic infiltration of each other’s scenes, if you want to look at it like that. I think it was more about a lot of this stuff being in the air around the late 60s and available to any creative person who wanted to pick up on aspects of it. The Nick Drake thing was a quote from a former friend of his, and I’m not sure how reliable that really is – it’s certainly the only reference I’ve ever found to Drake being into ley lines, UFOs, etc, and it somehow doesn’t ring convincingly. But in other ways, his music is perhaps the profoundest expression of a genuinely other, possibly pagan state of mind, in the sense that he seems to be aiming at an organic sense of time and to escape the human realm that’s dominated by the clock, by responsibilities, by what he saw as the terror of romantic relationships. His tracks like ‘Way To Blue’, ‘Northern Sky’ and ‘River Man’, for me, are songs of deep longing to project into the being of a tree, or the sky, something other than the city life. Which all sounds very cliched hippyish when you say it, but the seriousness and the beauty of the way he does it force you to take these ideas seriously.

Finally I’d like to direct people to the chapter in Electric Eden on the great British outdoor festival, which goes into detail about the incredible origins of the Glastonbury Festival, which was originally designed along very clear geomantic and ‘Earth Magic’ lines (why do you think the main stage to this day is the ‘Pyramid Stage’? The original organisers  in 1971 were influenced by, and even friends of, the late great John Michell and his book The View Over Atlantis which was published shortly beforehand. It’s possible to view the prevalence of the outdoor festival in the UK as the point where paganism meets rock ‘n’ roll meets countercultural forces.

While your book has a generous wealth of information about the formation of Other Britain, of England’s various folk revivals, and how different artists interacted with these threads, there isn’t too much (comparatively) about the modern era past the mid-1970s (I’m assuming due to space considerations).  Are you planning a follow-up? If not, what resources would you recommend for those wanting to further explore the territory you’ve mapped?

There are plenty out there who disagree with me, but in my opinion on a musical level, the folk tradition as a well of inspiration had largely dried up by the mid-70s; although there were plenty who still drew from it, few were sonically innovative. That’s the cyclical thing – there are always going to be periods when something like folk is going to feel more useful to musicians and artists as a springboard, followed by a more fallow time (we happen to be in one of the more fertile periods right now, especially in the States).

Lessening space and, to a certain extent, deadline time were certainly factors in my stepping more lightly over the territory post-1975, but also, by then most of the story I’d wanted to tell had been enacted and many figures who remained making interesting work (Nic Jones, Spriguns, Peter Bellamy, Martin Carthy, John Tams and Home Service, etc) were by and large keeping something alive rather than massively innovating. I’m not sure a follow-up would do much more than fill in such gaps and I simply am not enthusiastic enough about the generic folk music of the 80s and 90s to really want to sit down and tell it in detail.

But – and this is kind of an exclusive – I AM beginning work on a follow-up; or perhaps it would be more accurate to call it a companion. That is, I’m trying to write an alternative history of Britain’s film and television culture, looking at ways in which British moving pictures – cinema and domestic TV – have expressed the kind of tensions between progress and nostalgia, past and present, country and city, conservatism and radicalism, etc, which I explored through looking at music in Electric Eden. I do make a lot of passing references to various relevant films in the book – The Wicker Man, A Canterbury Tale, The Owl Service among them – and as I was writing Eden I began thinking there could be a whole book there – it’s an angle surprisingly seldom taken in studies of British film. So I’m shifting the focus from Electric Eden to… celluloid Albion! (That’s not the title, though…)

Otherwise, for further research. my blog at has a mass of links to sites musical and beyond, which all reflect my interests in these areas.