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

Journalist Barbara Dreaver

Journalist Barbara Dreaver

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

A group of Republican politicians in North Carolina have decided to introduce a resolution that would declare an official religion for the state (no prizes for guessing which religion that would be).  House Joint Resolution 494 argues that the United States Constitution can’t actually stop the establishment of a sectarian official religion at the state level, and that North Carolina can ignore judicial rulings that say otherwise.

Representative Harry Warren (R) and Representative Carl Ford (R), who introduced the official religion bill.

Representative Harry Warren (R) and Representative Carl Ford (R), who introduced the official religion bill.

“Whereas, Rowan County, North Carolina, requests and encourages the North Carolina General Assembly to pass a resolution declaring that the State of North Carolina does not recognize the authority of federal judicial opinions arising from the exertion of powers not granted to the federal government by the Constitution of the United States; Now, therefore, Be it resolved by the House of Representatives, the Senate concurring: SECTION 1. The North Carolina General Assembly asserts that the Constitution of the United States of America does not prohibit states or their subsidiaries from making laws respecting an establishment of religion. SECTION 2. The North Carolina General Assembly does not recognize federal court rulings which prohibit and otherwise regulate the State of North Carolina, its public schools, or any political subdivisions of the State from making laws respecting an establishment of religion.”

Before we go any further, let’s be clear that this bill has almost no chance of becoming a law, and even if it did, it would not be enforceable so long as North Carolina is a part of the United States (in fact it has already been declared dead on arrival by the House Speaker). The legal argument put forth is somewhat clever, but  has never succeeded in gaining traction. In short, this is grandstanding, a show, it’s lawmakers trolling the news media because they know doing this will garner them a lot of outrage and attention. However, the reason I’m writing this isn’t because I’m fearful and outraged over this bill’s introduction, it’s because I think stunts like this send a clear signal to religious minorities living in the state that they aren’t welcome. I think maneuvers like this create a chilling environment for those outside the Christian paradigm who want to fully participate in government.

North Carolina is a place where acceptance of religious minorities isn’t a given. For instance, there was the issue regarding the distribution of religious materials in Buncombe County schools, which involved the local Pagan community.

“We will have to police the system for years to come, calling, demanding, emailing. Every time a child whose parents practice a minority religion is othered or belittled or otherwise bullied because of that–someone will have to contact the system and demand that something be done.”

North Carolina also recently passed a state constitutional amendment outlawing same-sex marriage, despite the fact that not all religious groups in the state agree with such a prohibition. Finally, North Carolina’s legislature has been engaging in sectarian Christian opening prayers, despite the fact that their state was involved in a major legal case involving the use of said prayers.

The Supreme Court of the United States denied certiorari (judicial review) in the case of Forsyth County, North Carolina v. Joyner, which challenged the local government’s opening prayer policy. In this instance, Forsyth County had constructed an ”inclusive” (and thus theoretically constitutionally protected) model where all comers could have a turn, but challengers to the policy noted that the prayers were overwhelmingly Christian, and created a chilling atmosphere towards non-Christian faiths.”

The arguments in the case mentioned above were shaped by legal cases involving Pagans and public invocations. That case may have also been the inspiration for the current sectarian religious proposal.

All of this, including this most recent stunt, sends a message: non-Christians aren’t welcome. They aren’t considered full members of North Carolina society and should accept that Christianity is dominant and will remain so. That Christianity will never willingly release the reigns of cultural and political power. That’s the real problem with this proposal, and it is why we should take it seriously despite the obvious trolling nature of it. North Carolina is a religiously diverse state, one that includes Pagans, and they should feel as entitled to a place at the table as any Christian.

In a shocking turn of events this morning, New York City Councilman Dan Halloran, along with State Sen. Malcolm Smith, were arrested on charges of fraud and bribery in connection to an alleged plot to fix the mayoral race. The arrests came after an FBI-led investigation, one in which U.S. Attorney Preet Bharara claims Halloran “quarterbacked” the drive to find party officials willing to be bribed. In a meeting with an informant, Halloran allegedly expounded at length on what it takes to “grease the wheels” of New York City politics.

Dan Halloran

Dan Halloran

“Halloran, meeting on Sept. 7 at a Manhattan restaurant with the government informant, allegedly made clear that it takes big bucks to bring government action in New York. ‘That’s politics, that’s politics, it’s all about how much,’ Halloran said, according to the criminal complaint. ‘Not about whether or will, it’s about how much, and that’s our politicians in New York, they’re all like that, all like that.’ Halloran allegedly added: ‘You can’t get anything without the f–king money.’ The meeting ended with Halloran receiving $7,500 cash bribe from the feds’ cooperating witness, according to the complaint.”

You can read the full complaint against Halloran, and the other implicated officials, here. On his arrest this morning, Halloran claimed to have no idea as to why he was being picked up by law enforcement, saying he was “sure the truth will come out once I have an opportunity to find out what’s going on.” That said, if even some of these allegations are true, Halloran most certainly will face jail time, and his colorful, sometimes unorthodox, political career is likely over.

For those not in the loop, the reason Dan Halloran’s arrest is being mentioned in a Pagan news blog is that Halloran is the highest elected official in the United States who also happens to openly be an adherent of a Pagan/Heathen religion. Specifically, he was for a time a prominent (and eventually prominently controversial) member of the Théodish belief system, a faith that seeks to practice Germanic pre-Christian religion. Though Halloran never denied being a Théodish Heathen, he also wasn’t very transparent about it in the beginning, causing a great deal of havoc when he was “outed” by the local press during his city council run. His beliefs were often sensationalized by the press, including Village Voice cover art depicting Halloran with a dead sacrificed goat, ceremonial robe and runic cloak.

Halloran’s initial response to the attention was to downplay the Heathen-ness of his faith (infuriating many of his co-religionists), and stress his Catholic heritage.

I took comfort in my family’s history and our heritage, yet through all of this pain and hardship, I never lost faith in God. Last week, I was attacked for my faith in the Queens Tribune.These attacks happened on the eve of Rosh Hashanah and Yom Kippur, the holiest time of the year for the Jewish people. Having been raised in a Catholic household that shares its religious roots with the Jewish faith, I was deeply offended that religion would be used for political gain. [...] I am a man of faith – and now my faith is under attack by a newspaper working for my opponent. I call on my opponent to disavow the Queens Tribune’s attack on religion. I am running a campaign on the issues.”

From that point, Halloran has steered clear of talking explicitly about his faith, even when journalists dug up former co-religionists who made allegations relating to his leadership role within Theodism. In a 2010 interview with the Pagan Newswire Collective, Halloran reiterated that his faith is private, and “irrelevant” to any policy decision he might make.

“My service in the Council and advocacy for our neighborhoods has proven beyond a shadow of doubt that my religious faith is not only irrelevant to my public policy… but also a source of great personal strength for me which only inures to the benefit of my Community. I do occasionally hear that being a “Druid” explains why I am such an eco-conscious Republican.”

Still, his Heathen faith was a continual punch-line for critics, and already Gawker has posted an “epic poem” today in his honor. Halloran was a complex figure who could be charming and infuriating depending on who he was interacting with, and I can’t picture many politicians within Tea Party and Libertarian circles overcoming the obstacles he did, to the point of making a serious bid for congress. Halloran was living proof that being a Pagan wasn’t an impossible obstacle to modern political office, even if you were a conservative Republican in New York City. It is for this reason that these revelations are especially disheartening, because our collective history will now mark Halloran’s “firsts” with the asterisk of scandal and corruption.

We will continue to follow this story as it develops. The Wild Hunt will also be featuring an editorial this week from Cara Schulz, a Pagan who interviewed Halloran in 2010, and has followed his career over the years.

We likely won’t know until June what the outcomes of the oral arguments at the Supreme Court over California’s Proposition 8 and the Defense of Marriage Act (DOMA) will be, but it does seem clear that a threshold has been crossed. No matter how narrow (or broad) the decisions will ultimately be regarding the rights of same-sex couples in the United States, many will look to 2013 (and the November 2012 elections) as a time when a cultural corner was turned. When marriage equality was now backed by a majority of Americans, when politicians quickly issue statements to be on the right side of history, and when culturally conservative opponents of same-sex marriage are collapsing.

“In 2004, the campaign to prevent gay marriage was in its heyday. The Bush administration had seeded an initiative banning gay marriage in Ohio to mobilize activists and peel off traditionalist Democratic voters. Democrats nationally were running for cover, and even Howard Dean’s pro-civil-unions stance appeared risky. Now the movement is in a state of total collapse, with every day seeming to bring new converts to the gay-marriage cause and the opposition losing all of its courage.”

For many years Pagans have been on the forefront of the marriage equality debate. As a decentralized movement, one that recognizes many different sources of authority and tradition, we have long accepted that same-sex rites (and rights) were a part of our larger tapestry. As thousands gathered in Washington DC to be a part of history of the making, modern Pagans were there too, adding our voices, our support, to the growing movement for full equality.

Pagans in Washington DC, including Selena Fox of Circle Sanctuary, and PNC reporter/author David Salisbury performing a rite for freedom and justice.

Pagans in Washington DC, including Selena Fox of Circle Sanctuary, and PNC reporter/author David Salisbury performing a rite for freedom and justice.

“On March 26th and 27th, two of the most historic cases to ever be heard by the Supreme Court of the United States will begin. One case would overturn Proposition 8, which years ago banned marriage equality for all same-sex California citizens. The second trial would overturn DOMA (the so-called “Defense of Marriage Act”). Depending on how the SCOTUS rules, both of these trials could have major nation-wide effects that would change the course of our movement forever. People from all over the country will be arriving here in the District to rally at the trial on Tuesday. A crew of people (including me) will be sleeping outside on the sidewalk of the Supreme Court on Monday night before the rally on Tuesday. That night I will facilitate a ritual calling upon the guardian Goddess of DC and of the United States, Columbia. We will ask Columbia to bring the sword of victory to our work, leading us in the march to freedom and justice. Before the Tuesday rally, I’ll attend an interfaith service with some of my of my coreligionists and people of other faiths. Rev. Selena Fox of Circle Sanctuary will be speaking at the service to give a voice from the Pagan perspective. This is all a very big deal.”

Selena Fox and other clergy at a National Interfaith Service in Washington DC.

Selena Fox and other clergy at a National Interfaith Service in Washington DC.

Selena Fox of Circle Sanctuary also took part in a National Interfaith Service, where she and clergy from several other faiths blessed more than 30 same-sex couples.

As we get closer to decisions in these cases I plan to showcase Pagan voices on this issue, including national Pagan organizations, activists on the ground, and the experiences of Pagan same-sex couples. Until then, here’s a selection of past coverage The Wild Hunt has done on marriage equality, which includes many important Pagan voices weighing in on the subject.

DOMA Ruling and Pagan Marriage Rites (October 2012)

“A truly pluralistic and secular government understands that allowing one religious paradigm concerning marriage to trump all others is wrong, and undermines the very rights a free society holds sacred. We no longer live in a solely Christian nation, nor did we ever, really, from the very beginning America was built on a dance of power and privilege that sought to establish dominance for one viewpoint. That can no longer stand, and today’s ruling is not only a positive step forward for the rights of same-sex couples, but is also a step forward for all those who would want to bless those unions.”

Christianity and Marriage Equality (May 2012)

“As a non-Christian I have become increasingly frustrated with the game of theological and political ”hot potato” when it comes to this issue. It’s always “those” Christians over there, not the “good” Christians who are “evolving” on the issue. When the Catholic Pope calls for a grand anti-gay-marriage religious coalition, when our country’s most popular Evangelical leader defends himself from the mere perception of tolerance, you simply can’t pretend that opposition to the basic humanity of LGBTQ individuals is some extremist fringe living in the wilderness. The real, unfortunate, truth is that Christianity is working against the lives of gay men and women, save for a small percentage who have broken away.”

On Faith: Is there a marriage crisis in America today? (December 2010)

“It’s telling that the “solution” provided by many to the marriage problem is to roll back freedoms, and enshrine a trapped-in-amber definition of marriage that is as much an artificial construction as any now criticized by the culture warriors. Just as many “traditional marriage” proponents would blanch at the thought of returning marriage to a time of dowries, land transference, political alliances, and women-as-bargaining-chip; so too do young people today recoil at the thought of marriage being limited to the “proper” genders, a vehicle for reproduction, social stability, and maintaining an illusory status quo. A return to a time when private detectives where required to extricate oneself from an unhappy union, and domestic abuses were glossed over for the sake of social order.”

Pagans and Prop. 8 (August 2012)

“Within modern Pagan communities same-sex marriage is almost wholly uncontroversial. Shortly after Walker’s ruling was handed down, several Pagan organizations and noted figures within the movement reaffirmed their commitment to same-sex marriages and praised the decision. Druid group Ar nDriaocht Fein (ADF) said in a statement they “warmly welcome the decision of the court”, and that their organization has “never believed that the institution of marriage could possibly be threatened by the existence of married people of any gender”. T. Thorn Coyle of Solar Cross Temple and Morningstar Mystery School, speaking to those now recoiling from Prop. 8′s overturn, noted that“we are not trying to change your religious beliefs. We are only saying that we have the same civil rights as you do.” Holli Emore of Osireion and the Pagan Round Table said in a message to The Wild Hunt that we are “living in the last days of the kind of bigotry that would presume to dictate such matters, in my opinion.”

For even more, check out the “LGBTQ” and “marriage” tag categories. You may also be interested in my coverage of Cascadian “nones” in Washington and how they voted for marriage equality.

Here’s to freedom, here’s to love, here’s to equal rights (and rites) for everyone. More on this topic in the coming weeks.

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

Indonesian politician Permadi, photo by Edi Wiyono.

Indonesian politician Permadi, photo by Edi Wiyono.

William Blake, The Whore of Babylon, 1809, Pen and black ink and water colours, 266 x 223 mm, © The Trustees of the British Museum

William Blake, The Whore of Babylon, 1809, Pen and black ink and water colours, 266 x 223 mm, © The Trustees of the British Museum

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

Kinship and community

Stacey Lawless —  March 22, 2013 — 31 Comments

Although I came back from Pantheacon with lots of anecdotes and experiences (most of which were extremely positive and fun), I find that the only story I have to tell you right now is one I didn’t want to tell. It won’t leave me alone, however. It’s just this: I had a dreadful time with the Morrígan devotional ritual, “The Heart is the Only Nation.” I know many people who attended absolutely loved it. Teo Bishop, in particular, seems to have been deeply affected by it, and I envy him. I went to the devotional hoping to be moved by it. I guess I was, although not in the way I wanted.

It’s a quirk of my personality that I react badly to being asked to identify with a group. Damned if I know why. If I voluntarily align myself with said group, that’s okay, but being confronted with any sort of team-building, identity-merging activity irrationally unnerves me. It feels like an attack. When I was a kid, I had recurring nightmares about being infected by zombies or assimilated up by Borg-like collectives. I don’t have that kind of a strong reaction anymore. But, unfortunately for me, the Morrígan ritual pushed my fear-of-loss-of-self button, hard. Maybe if I’d been expecting it, it wouldn’t have thrown me, but I wasn’t. So, suddenly, I went from opening up to the ritual to slamming closed, feeling threatened, depressed, angry, bitter, alienated. And I was much too far from the door to make a discrete exit.

So, I breathed and tried to work with the emotions, and went through with the ritual. It was a rite about deepening the bonds of kinship and community. I value these, so by gods I was going to grit my teeth and be in community. To try to be gracious and as open to the experience as I could be, even though what I really wanted to do was crawl away into a dark corner. It never occurred to me that I could have just stepped back from the circle into the darkness at the edge of the ballroom. I didn’t want to distract anyone around me from the work they were doing, so I worked too.

I spent the rest of Pantheacon, and a good part of the following month, mulling this experience over and thinking about religion and kinship, so I suppose the Morrígan devotional did its job even on my cranky self.

Anyway, this story really is not all that important. It wanted to be told, but I think the real reason to tell it is because it gives me space to say that sometimes, being in community is the worst. Doing anything with other humans is too often a real drag, and sometimes you can’t escape. You have to grit your teeth and go through with whatever it is you’re doing with all these people just because it has to be done. The reason I’m stating the beyond-obvious here is that I’ve been thinking about the post yesterday about Yana, and kinship, and solidarity with other Pagans. The costs of being in community, and the effort it can take to return to the work of building and maintaining those bonds again, and again, and again.

As Jason said, Paganism is international now. And I hope it’s not speaking too strongly to say that now modern, international, post-Drawing Down the Moon Paganism has a martyr.

After I post this, I’m going to light a candle on my boveda for Yana in her journey to her gods. Then I’m going to meditate on what I bring to this community, to “Pagandom,” as I like to call it in lighter moments. What I can do to contribute to the ties of kinship and affection and religious experience that strengthen this community. What work needs to be done for our safety and well-being. I haven’t done a lot of interfaith or intrafaith or outreach work before, so this is all going to be new. Will you walk with me?

I rarely agree with American Conservative opinion columnist Rod Dreher, not because he’s a “crunchy conservative,” but because his views on religion are so skewed by his evangelical-turned-Catholic-turned-Orthodox Christian worldview that he often comes off (perhaps inadvertently) as the worst sort of smug, triumphalist, man-of-God. The kind of guy who blames Haiti’s condition on Vodou, right after it’s rocked by a massive natural disaster and humanitarian crisis.

Rod Dreher

Rod Dreher

“The kind of religion one practices makes a huge difference in how the community lives — for better or for worse. I suppose it’s at least arguable that the Haitians would be better off at the Church of Christopher Hitchens rather than as followers of voodoo.

The kind of guy who calls Santeria savage demon worship (just like Vodou), who spreads unproven smears against liberal Catholics involving the taint of Vodou and polytheism, who joined the hilarious-in-retrospect freak-out over Hollywood “pantheism” (ie “Avatar” made a lot of money), and who never misses an opportunity to be “funny” regarding the beliefs of modern Pagans (it’s humorless and like Dungeons & Dragons). However, adversity makes for strange bedfellows and all that, there is stuff going down, a Pope has resigned, and the secular “nones” are rising!

Cue the grudging “I guess Pagans aren’t SO bad” re-evaluation: 

“Personally, I find paganism far more attractive than atheism, because pagans, however mistaken their understanding (from a Christian point of view) nevertheless share with Christians a recognition that there is Something There beyond ourselves, and the material world. I can have (have had) a fruitful, engaging discussion with my friend and commenter Franklin Evans, a pagan, in a way that I just can’t with friends who have no spiritual or religious beliefs, or a sense of the numinous.

My guess, and it’s only that, is that some pagans will fall away from the practice of their faith for the same reason many Christians are: because it doesn’t make sense in our scientistic, materialistic, consumerist world. At the same time, I think that paganism stands to gain overall from the unchristening of the West. If you look at the Asatru site, this neopagan religion speaks to longings that are deep within all of us, and cannot be suppressed forever.”

Yes, in the beauty contest of belief we’re pretty homely, but at lest we’re better looking than the atheists. So, go team Paganism? Yay? Here’s the thing though, while it’s inevitable that some Pagans will leave our umbrella for other pastures in our post-Christian future, modern Paganism as a movement has no trouble embracing both “hard” polytheists and, well, Pagan humanists. Most of the faiths under our umbrella have been fine with all sorts of conceptions of the divine, because our movement isn’t centered on a single correct belief. We, and I use that “we” very loosely here, are not all that threatened by atheism, humanism, or other post-theism “isms.” Our conditions of solidarity are practical, political (in the sense of fighting for our shared rights), social, and festival-based. So it’s amazingly common to see Pagan ecumenical gatherings where polytheists and atheists participate in the same rituals. When transformative (sacred/secular) phenomena like Burning Man appear, we are generally of the “what took you guys so long” school than the “does this threaten us” school.

The “spiritual but not religious” people are, for the most part, just fine with Pagans, are are the nones. As I’ve said before, I think their growth provides fertile ground for Pagan faiths, something Dreher also agrees with. Where he truly goes wrong in his analysis is in holding any one group up as representative of the movement as a whole. Paganism, polytheism, indigenous religions, syncretic diasporic faiths, Dharmic religions, these systems endured the rise of monotheism (and sometimes even thrived) because these faiths are, for the most part, decentralized, free of a binding “Pope” hierarchy, and able to change in ways Catholicism and other top-down systems can’t. Yes, monotheism can, for a time, be brutally effective in spreading and changing culture, but that success has to tie itself to the same colonial/militaristic power structure that early Christians condemned. When that power is slowly removed, a million green religious shoots appear in the paved-over theological parking lot.

Even if the Pagan umbrella crumbles some day and our faiths go our separate ways, it will not ultimately impede the growth of this religious phenomena. Some day we may be so popular that “umbrellas” may no longer be necessary, but the religious shift we are harbingers of will endure so long as we are not actively suppressed. Dreher sees the future as a battle between “something” (theism) and “nothing” (atheism)  and thus includes Pagans in team “theism”; but modern Pagans (and our allies) know that this is a false separation. There is no dualistic battle between “something” and “nothing” and our faiths aren’t playing that game. We don’t “fight” conceptions of the liminal that we don’t agree with, we either let them be (so long as they let us be) or find ways to simply include them. Modern Paganism, and similar religious movements are far more complex, and rich, than I think Dreher can imagine, and we are far more ready for the future than perhaps even we are ready to acknowledge.

As for Dreher, I’m sure he’d make a lovely neighbor, as Chas Clifton attests, and I hope he continues to travel the road he seems to have embarked on. Maybe he’ll find that all the demons he sees are placed there by a worldview invested in seeing our faiths as demonic, that the future to fear is not the growth of atheists, or Pagans, but what the dominant monotheisms might do to retain their power and influence.

The Fleshiness of PantheaCon

Teo Bishop —  February 15, 2013 — 8 Comments

cropped-PconBanner13a

PantheaCon is a conference for Pagans, Heathens, Indigenous Non-European and many of diverse beliefs that occurs annually over President’s Day weekend in San Jose, California. Well over 2000 people attend more than 200 presentations that range from rituals to workshops and from classes to concerts.

This post is one of a series on the meaning and relevance of PantheaCon to The Wild Hunt’s authors.

_________________________________________________

“I’m buzzing. Vibrating. I know that sounds New Age-y, but that’s really what it feels like to be in my body at this moment.

I’m sitting in the lobby of the San Jose DoubleTree Hotel, and PantheaCon is exploding all around me. There are men in skirts, women in top hats, people whose gender is a complete mystery, elders, newbies (like me), and a general spirit of something happening.

This is the place to be, and I’m here.

*grin*

Oh, and did I mention that there is a strong corseted faction? Because there is, and it’s amazing.

I’m overwhelmed, really. I didn’t know it would feel quite so exhilarating to be near this many strange, and delightfully decorated people. It’s as though my books have been made flesh.

For real.”

Photo by Alex Mar

Teo and Jason | Photo by Alex Mar

This was what PantheaCon was for me in 2012. Today marks the beginning of the 2013 PantheaCon extravaganza, the start of my Year 2, and I’m approaching this conference with a very different perspective.

I’m excited, don’t get me wrong. My excitement is just a little more tempered than it was before. After a full year of blogging, writing posts about the questionable act of public circle casting, the need for a liturgical practice for solitary Druids, and the truth about pop stars (or semi-pop stars), I feel like I have a different understanding about who the Pagan community is, and who I am in relationship to it. To write is to be known, and I certainly feel known in a way that I didn’t during my first go around.

I took advantage of that anonymity last year, but I also came away from PantheaCon with a completely new context for my identity. “Teo Bishop” is a name I chose for myself, a name I used to gingerly navigate the unknown territory of Paganism. I wrestled for a good while about what it meant to use this different name, and what reason I might have to bring my two names (and their corresponding parts) into greater alignment with one another. This dialogue continued after PantheaCon 2012, but it was forever changed by the weekend.

I went home from PantheaCon and decided that the person I am — the person who writes these posts, who considers the needs of solitaries, who asks uncomfortable questions, and who has compassion for this community in all of its diversity and complexity — is a person I love to be. It is the person who I have, in some ways, always been. And so, on account of the new awareness prompted by this transformative experience of community, I decided that this name I’d chosen would be the name I took for keeps.

There were other unexpected awarenesses, too. I wrote,

“PantheaCon … affirmed for me a number of things, not the least of which is that I have no qualms about identifying as a Pagan anymore. The discussion about that word, while fascinating for a time, is much less important to me than it was just a few months ago. Not only am I comfortable using the term “Pagan” to broadly identify what I do, I make the distinction that what I do is not all of who I am.”

Click picture to see larger image.

Click picture to see larger image.

Since last year we have witnessed a flurry of posts about the p-word. Each time the discussion resurfaces, tempers flare and new voices emerge to stand in support of or in objection to the Pagan umbrella. Jonathan Korman compiled a list of the most recent articles on the subject, and I’m sure there have been (and will be) more.

Identity politics drives traffic to blogs and makes for a dynamic, sometimes heated conference. It took the fleshiness of PantheaCon, the tactile goodness of being crammed into rooms with other thoughtful, inquisitive people for me to free up space for these new understandings about identity. But it was the fleshiness of Others, and the discordance between that soft fleshiness and the hard rigidity of doctrine and theology that inspired such controversy last year.

I wrote an account of the silent protest, and I watched during the following months as people hashed through their feelings about gender and identity. When my genderqueer kid underwent top-surgery last summer I thought back to the trans activists and allies at PantheaCon 2012. Their witness to the need for greater acceptance and understanding stayed with me during that challenging time. They were a reminder that the flesh is real, and that the flesh is sacred, and that there is no one correct way to be embodied.

One of the challenges I face as a blogger, and that I think we all face when we choose to engage with one another in threaded comments and on forums, is that my embodiment — my own fleshiness — is easily ignored or overlooked. When we write online, we are no longer a complex mush of human parts and emotions, deserving of patience and understanding: we are just text. And as text, you and I can be taken apart, dissected with a quickness. Our fullness is reduced in proportion to our ability to articulate clearly our ideas, and if we fall short of eloquence — watch out. Somebody’s got a red pen, and they are willing to make marks all over your homework.

It’s good to provide ourselves with reminders that we are more than the words we write. We are more than our ideas, and I think we are deserving of more kindness and compassion than we sometimes give to one another. PantheaCon reminded me of that.

Flag me down in the hallways of the DoubleTree, and you could have one of these!

Flag me down in the hallways of the DoubleTree, and you could have one of these!

So I move forward into this conference with a remembrance of the sacred, messy, beautiful nature of the flesh. I will watch for the ways that our ideas become manifest, and I anticipate neither harmony nor discord. There is simply no way to know what will come of this conference, or what will be born from its discussions.

One can hope that the conference will foster, along with the debates and discussions, a new awareness in the hearts of its attendants (and those following blogs like this). Perhaps we might all walk away from the weekend with a new love of the flesh, and a new respect for the fleshiness of Others.

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

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

On Tuesday the Obama Administration revealed that they had picked evangelical Christian Pastor Louis Giglio to give the benedition at President Obama’s second inauguration. Giglio had been picked for his work combatting human trafficking, and as a symbolic outreach to a religious community that overwhelmingly voted against Obama’s re-election (much in the same way Rick Warren was tapped to give the invocation four years earlier). However, on Wednesday the blog ThinkProgress did a bit of background work and found a virulently anti-gay sermon Giglio gave back in the 1990s, creating controversy for an administration that had campaigned on LGBT rights and equality. 

Pastor Louie Giglio

Pastor Louis Giglio

“The 54-minute sermon, entitled “In Search of a Standard – Christian Response to Homosexuality,” advocates for dangerous “ex-gay” therapy for gay and lesbian people, references a biblical passage often interpreted to require gay people be executed, and impels Christians to “firmly respond to the aggressive agenda” and prevent the “homosexual lifestyle” from becoming accepted in society.”

By Thursday Giglio had been removed from the program, with most outlets reporting that he had voluntarily stepped down. In the eye-blink between announcement and withdrawal Huffington Post Senior Religion Editor Paul Brandeis Raushenbush asked why Obama continues to try and woo a religious demographic that seems to have its mind made up concerning this president.

“Why does Obama insist on entrusting a representative of this group with this high honor in the first place? White evangelicals seem unlikely to change their opinion of the president, regardless of who is praying at his inauguration. Why try to build a bridge that will lead to nowhere?”

Which lead to the perhaps inevitable lists of Christians who affirm gay relationships that could replace Pastor Giglio. Thankfully, ThinkProgress, at the end of their “who could replace Giglio” post, gets to a very salient point: why does it have to be a Christian at all?

Someone who isn’t Christian – Although a variety of religious voices have been represented in presidential inaugurations in years past (Ronald Reagan’s inauguration, for example, featured a prayer from Rabbi Alfred Gottschalk), more recent inauguration ceremonies have privileged Christian voices. With this in mind, the Inaugural committee would do well to consider picking someone more representative of America’s religious diversity. Possible candidates could include Rabbi Denise Eger, Muslims such as interfaith activist Eboo Patel, or any number of representatives from the Sikh community, just to name a few.”

This simple and obvious point is so rarely spoken when people cover the intersections of religion and politics that I blush at how excited I got when I finally heard it uttered (well, typed, but you get the picture). Far too often when people talk about the “Religious Right” in this country they try to counter it with an (equally Christian) “Religious Left” (which has its own problems). It pits a “lefty” Jesus against a “righty” Jesus in a debate over important moral and religious issues that potentially affect Americans of all beliefs (or no beliefs). It’s a Christian default setting that immediately places all non-Christians on a different tier, feeding off the scraps thrown to us by those who shape our country’s narrative.

Hawaii Rep. Tulsi Gabbard

Hawaii Rep. Tulsi Gabbard, the first Hindu to seve in Congress.

This election was supposed to herald the “end of a white Christian strategy” in national politics, it was an election that saw all those demographic chickens starting to come home to roost. Our Congress now has Buddhists, Muslims, a Hindu, and a “none” among its ranks. If ever there was a time to symbolically show that evangelical Christians don’t have to be exclusively catered to, this is the moment. Or, you could simply wash your hands of the whole affair and make the inaugural ceremony a purely secular event once more.

“As The Washington Post reported today, prayers were added to the festivities in the 1930s. Despite what the Religious Right would have you believe, it’s not like George Washington started these traditions. As I note in the latest Church & State, nothing in the Constitution requires the use of prayers, the phrase “so help me, God” in the oath or the use of Bibles during the swearing in. These things are traditions, and traditions can be changed. As America changes — as our nation becomes more diverse on matters of religion and philosophy and as we seek a country that is truly inclusive and doesn’t relegate anyone to second-class status on the basis of race, creed, gender or sexual orientation – it may be time to reconsider some old practices.”

I agree with Rob Boston at Americans United, it is time to reconsider our old practices and either become truly diverse at ceremonial state functions, or leave the prayers to religious gatherings. The Christian default setting must end, and now is the time to end it.