Archives For Witches

On Oct. 28, Time magazine published an article called “Why Witches on TV Spell Trouble in real life.”  It was part of the avalanche of articles on Witches and Witchcraft that typically appear in October. As suggested by the title, the article’s intent was to examine the social factors surrounding the popularity of TV witches. After publication, Time and the writer, Jennie Latson, were hit with a wave of backlash from Pagans and Witches.

time logo og

The article contains two sentences that became the target of those reactions. The first is a quote from Emerson Baker, a history professor at Salem State University. He writes, “Witches, like terrorists, ‘threaten to wipe out everything you believe in.’ The article’s second offending sentence is “The difference, of course, is that terrorists are real, while witches are not.”

On Oct. 30, Silver Ravenwolf published a brief response:

I am shaking my head.  I am wondering what rock these people are crawling out from under.  How about you actually take the time to interview a real Witch, to live their life for 30 days, and then I dare you to come back and tell me that I’m a terrorist.

Jason Mankey posted a longer response titled “Dear Time magazine, Witches are Real!” on his blog Raise the Horns. His tempered response included:

 I don’t think Ms. Latson’s article was intentionally insulting. She was simply trying to rationalize the explosion of Witch-themed shows on cable television. Fair enough, that’s the kind of article we all expect this time of year, but her execution was exceedingly poor.

Adam Osborne of Salisbury, North Carolina began a change.org petition asking Time magazine to apologize. He wrote,”The article, although seemingly benign, puts Pagans and those who practice witchcraft in a bad light, and could encourage others to “punish” us as they would deem fit.” The petition has received 5,078 supporters to date.

While Pagans sent angry tweets to both the magazine and writer, several online media outlets reported on rising tension. The International Business Times wrote, “Many practicing Wiccans were not amused, and some accused the magazine of comparing witches to terrorists.” The Inquisitor published an opinion piece on the subject and Religion Dispatches posted a reaction from religion professor Joseph Laycock. On Nov. 10, Latson linked to that response in a tweet:

Although the backlash was notable, Pagan reactions were not uniform, and many felt the article wasn’t a problem. Osborne’s petition has yet to receive the requested number of signatures. Why? Because the Latson article focused on fictional witches and the legends surrounding Salem. When she said, “Witches aren’t real,” she was referring to the type of witch found in most Hollywood representations (e.g., Maleficent,2014; Witches,1990; The Chronicles of Narnia, 2005).

The word witch is, and has always been, a very loaded term. Outside of fictional representations, the word has many meanings, each of which evokes a very different culturally-dependent reaction. When someone says “witch” in a small Nigerian village, the meaning is entirely different from a person using the word while relaxing at Treadwell’s Bookshop in London. It means something different within the walls of the Vatican than it does at a Pagan Pride event in California. And, it means something different today than it did 100 or 500 years ago. Contextuality is everything when using the word “witch.”

Considering the reactions, Latson’s article failed to adequately contextualize its subject matter in order to avoid criticism. The sentence “Witches are not real” was not encased in language that demonstrated an understanding or sensitivity to the term’s varied contemporary usage. This resulted in outrage.

Limiting her statement to Hollywood cinematic language, Latson’s statement about witches is mostly true. However, the article makes other claims, beyond those two statements, that prove problematic from a cinematic and historical viewpoint. The article suggests that fictional witches are more popular during times of trouble. This statement is not supported by film research. As with the word “witch” itself, the iconic meaning of the cinematic witch needs better contexualization in order to understand its popularity.

Dorothy Neumenn as Crone Meg Maud. Courtesy of Acidemic.blogspot.com.

1957, The Undead. Dorothy Neumenn as Meg Maud. [Courtesy of Acidemic.blogspot.com.]

Quoting Baker, the article compares current U.S. social climate to that of colonial Salem. It posits that the interest in witches:

…may have its roots in the post-9/11 panic over terrorism and what could be seen as a Salem-like erosion of civil rights in the name of security — or, more recently, in the revelations that the National Security Agency seems to be spying on ordinary citizens as stealthily as neighbors spied on neighbors in colonial Salem

However, fictional witches were not only popular in times of trouble. Witches were prolific in American films at the turn of century because filmmakers, who wanted to showcase a new entertainment product, used popular stories, such as fairy tales and histories, to draw in audiences (e.g, The Wonderful Wizard of Oz, 1910; In the Days of Witchcraft, 1913; Joan the Woman, 1917). Similarly, witches were popular in times of economic stability such as the 1950s and 1990s.

Film scholars believe the popularity of witches is less about social instability and more about the negotiation of gender roles. When discussing witch films, theorists focus on female agency and sexuality. As noted by Tanya Krzywinska in A Skin for Dancing in, “Witchcraft [in film] has become a language of resistance to the cultural norms of femininity…” (Krzywinska, p.117) These norms include beauty, family roles, career paths and power held within society.

While this very specific cinematic codification is consistent across time, it doesn’t explain everything. The use of the filmic witch as an icon of radical femininity is wholly dependent on time and genre. In the 1920s, when women were experiencing unprecedented social freedom, witches nearly disappeared from the American screen. In 1934, witches returned as the Depression took hold and traditional family structures were celebrated. At the very same time, the Catholic-based censorship office began its control of the Hollywood production (e.g., The Wizard of Oz, 1939; Spitfire,1934; Maid of Salem, 1937). In this case, witches were an example of what not to be.

By the 1970s and after the social revolution, the horror film began incorporating versions of the witch figure. In these films, the focus is more on aberrant female sexuality than conventional social roles (e.g., Rosemary’s Baby, 1968; Carrie,1976; Witches of Eastwick, 1987; The Craft, 1996). And, in today’s market, the narrative positioning of the Hollywood witch trope has changed again as society plays with the acceptance of non-traditional cultural modalities. This can be seen in thematic and narrative complexities playing out in recent shows such as Salem, American Horror Story: Coven, the Witches of East End and others.

WGN America's Salem Poster

WGN America’s Salem Poster

In addition, most discussions of cinematic witches, like the Time magazine article, fail to take race into account. Most Hollywood cinematic witches are white. The female, brown-skinned witch has a very different role and cinematic meaning within Hollywood language. Analysis of this type of witch reveals threads of racism, colonialism and the unfettered objectification of the “other” (e.g., The Devil’s Daughter, 1939, The Crucible, 1996; Salem, 2014)  This is an entirely different story.

The popularity, or the lack of popularity, of the witch in TV and cinema proves to be as complicated as the use of the term “witch” itself. In both cases, scholarship is not complete without acknowledging those complexities even on a small scale. Muddling this matter further are the many blurred lines between the various meanings – both fictional and real. There are shared details, such as black hats, cauldrons, magical work, healing and aspects of the Occult, that underlie our cultural understanding of the witch. These elements are often what lead to frustration and anger for those that identify as modern-day real Witches. Many people, non-Witches, don’t or can’t see the distinctions between the purely cinematic and fictional, the historical legends, the accusations in Africa, and the real, genuine practice of Witchcraft around the globe.

UPDATE 11/17/14: Prof. Emerson Baker, who was quoted in the original Time article, did issue his own apology on his site for the confusions that were generated by Latson’s story.

For some, the phrase “tea party” conjures up images of little girls in pink taffeta dresses, or perhaps angry colonists on tall ships or, better yet, Sarah Palin and Christine O’Donnell. What it doesn’t conjure up is 380 witches convening on the historic grounds of Exeter Castle in the UK. But that is exactly what happened this past weekend at the “Grand Witches’ Tea Party.”

[Photo by J.Moore]

[Photo by J.Moore, Balmy & Zen Photography]

On Aug. 31, over 300 witches and others supporters, wearing pointy hats, capes and carrying brooms, arrived at Exeter castle to honor the lives of three British women hanged for Witchcraft. The Bideford witches are largely considered to be the last three women actually executed for the crime of Witchcraft under the 1605 statute.

As history tells, the judges believed that these women were innocent of their accused crimes. However, the men yielded to angry local mobs who called for a hanging. On Aug. 25 1682, Temperance Lloyd, Susannah Edwards and Mary Trembles were all sent to the gallows at Heavitree. Today there is a plaque on Exeter Castle commemorating their lives and marking the tragedy in their deaths.

[Public Domain Photo]

[Public Domain Photo]

Now 332 years later, modern U.K. Witches and their supporters rally at the same sight to call attention to the women’s story with the goal of having them officially pardoned of the accused crimes. In August 2013, author Christine Nash and local official Ben Bradshaw launched an e-petition to make this happen. However, the campaign failed with only 426 signatures. Ben Bradshaw is quoted as calling the hangings “a stain in our history.”

This year’s campaign was organized by local witch Jackie Juno and a group of her friends. However, the Grand Witches Tea Party became more than just a simple petition event. It grew larger, incorporating more expansive contemporary ideas within a respectful, yet festive, environment.

[Photo by J.Moore, Balmy & Zen Photography]

[Photo by J.Moore, Balmy & Zen Photography]

Not only was the Grand Tea a rally asking the government to pardon the Bideford Witches; the event also aimed at becoming the largest gathering of witches in the U.K. or the world. Juno’s official count stands at a total of 380 people in all the regalia. She adds, “We set a new southwesterly record but fell short of world or U.K. records. But the main important bit of the day was the ceremony.”

The event began with a commemorative ritual dedicated to the three accused “willow” women. The ceremony was recorded and posted on YouTube in three parts. In retrospect, Juno says:

[The event] went beautifully, thanks to all the helpers and supporters of the event. I feel we did the women proud with the commemorative ceremony which was deeply moving.

The outdoor ritual included poetry, shrine offerings, moments of silence and sacred song. One of the organizers stepped forward to read Erica Mann Jong’s poem, “For Those Who Died,” which is a somber tribute to the many women who were tortured and killed as witches.

In addition to the ceremony and the gathering of signatures, the organizers also collected donations for the international organization Womankind.org, a “women’s human rights charity working to help women transform their lives in Africa, Asia and Latin America.” Womankind.org partners with other organizations around the world to “tackle the day to day issues that affect women’s lives.” Womankind’s projects include education and outreach, ending violence, gaining independence and protecting women’s health.

The organizers of The Grand Witches’ Tea Party sought to create a connection between the persecution of the Bideford Witches and the difficult conditions under which many women live today. A local Wiccan practitioner told an Independent reporter, who was present at the event,“Misogyny is still a massive part of our culture. It’s symbolic to get together to remember how women were being persecuted.”

[Photo by J.Moore, Balmy & Zen Photography]

[Photo by J.Moore, Balmy & Zen Photography]

During the ceremony, Juno read the following poem:

I am your grandmother killed for celebrating All Hallows. I’m your mother dragged from my bed to the gallows. I am your sister, a conquest of war at gunpoint. I am your daughter, a victim online at some point. I need all women who hear me to speak up for those without voices. I need you, every man who loves me, to protect me to make the right choices. I am your grandmother, your mother, your sister, your daughter. I call from beyond the mystery to say no to the horror and betrayal and the slaughter. We must right the wrongs of history.

At various moments, attendees raised their brooms and besoms to show support and solidarity for the cause. Juno says, “After the solemnity of the ceremony people enjoyed a fun and very friendly picnic, meeting new friends and old.”

As the event’s title suggests, many witches were seen drinking tea and enjoying the sunshine. Several bands entertained the group including The Mysterious Freakshow. On its Facebook fan page, the band wrote, “Witches, witches everywhere! Fabulous day at The Grand Witches Tea Party! The magic in the air was tangible. A true inspiration.”

[Photo by J.Moore, Balmy & Zen Photography]

[Photo by J.Moore, Balmy & Zen Photography]

Juno was pleased with the turnout at the 2014 Grand Witches’ Tea Party. She added, “Folks traveled from far and wide to attend and we hope to hold a similar gathering next year.” She and several of the organizers are working to set up an organization that will continue this work. Although now just in the planning stages, the new organization will be called, “The Merrivale Group.”  In the meantime, they are currently counting the donated funds and enjoying the incoming photographs, videos and stories being shared on the event’s Facebook page.

[Note: With the exception of the plaque, all photos included here were taken by professional Pagan photographer James Moore of Balmy & Zen photography. They were used with permission but remain under strict copyright. For more shots of the Grand Witches’ Tea, go directly to Moore’s FB page.]

There are lots of articles and essays of interest to modern Pagans out there, sometimes more than I can write about in-depth in any given week. So The Wild Hunt must unleash the hounds in order to round them all up. This week? It’s (almost) all about Halloween, and Pagans, and Witches, and how we celebrate (or don’t) during this time of year. So pull up some of that leftover candy, and let’s get started…

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

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

  • Let’s start with the New York Times, who decided that this Halloween was going to be about Druids. Quote: “How many folks will spend the next few days and nights worshiping the old gods? The 2008 American Religious Identification Survey put the number of American Druids at 29,000. But then, many Druids connect with the practice of paganism, and the survey counted 340,000 souls in this category. Add another 342,000 wiccans (fellow travelers), and Samhain starts to look like a pretty big party. Of course, that number would swell if you were to include the ancestors who have passed on — and Druids do, especially in this liminal season.” Author Ellen Evert Hopman, and members of Ár nDraíocht Féin are quoted in the piece.
  • CNN decided to go with Witches for Halloween, and found one who isn’t fond of the secular holiday. Quote: “Trey Capnerhurst dons a pointy hat and doles out candy to children who darken the door of her cottage in Alberta. But she’s not celebrating Halloween. In fact, she kind of hates it. Capnerhurst says she’s a real, flesh-and-blood witch, and Halloween stereotypes of witches as broom-riding hags drive her a bit batty.” Capnerhurst goes on to claim that “traditional” Witches are hereditary, and Wiccans are converts. Which is a new one on me, since “trad” Witches generally means Witches who are members of an established initiatory line. Anyway, the article also interviews sociologist Helen Berger, who shares some basic data on the number of Pagans in America. Amusingly, the American Spectator got their underwear in a bunch over this article, so there’s that.
  • Some Wiccans have no real problem with Halloween, it should be noted.
  • While I’m making the rounds of the big-name publications, I can’t not mention the Newsweek article on how Witchcraft and occult practices are becoming, like, super-hip among young people these days. Quote: “We’re currently in the middle of an occult revival, says Jesse Bransford, a New York University art professor who co-organized an occult humanities conference earlier this month. He sees a connection between increasing interest in the occult and postrecession anxiety. Magic ‘has always been a technique of the disenfranchised,’ he says. ‘It’s something you do when the tools you have available don’t seem like they’re enough.’ These people aren’t just wearing black lipstick and watching witches hex each other on-screen; they’re also experimenting with, well, sorcery.” Let’s hope this augers an uptick in the quality of Pagan music.
  • Meanwhile, Paper Magazine interviews some event promoters in Bushwick, who are drawn to Witchcraft as an aesthetic oeuvre to operate within. Quote: “I think people just want to believe in something. But with Bushwick I think there is this underground movement, or a want to bring people together, that doesn’t have any formality to it. It’s just people who have their own rituals coming together. I think the social commentary aspect of it is there, but it’s super-subconscious. And I do think there’s a dark energy that people are now willing to talk about in a playful way. At least for us it’s playful. We’re definitely the entertainment side of Wiccan culture. Bushwiccans.”
  • For this Halloween, Reuters decided to focus on psychic scammers. Quote: “The law relating to such activities is not always definitive, Little said, noting that fortune-tellers and others who offer occult services often use a ‘for entertainment purposes only’ disclaimer to prevent legal problems. Even as people who sell occult services move online, some continue to run storefronts, offering psychic readings for a small fee and trying to talk customers into paying more to resolve problems.” However, I suspect that most party-goers looking for a quick tarot readings are fairly safe. Just don’t let anybody “cleanse” your wallet. Seriously.
shutterstock 1114023

Tarot cards.

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

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

This past week we witnessed a crescendo of frustration and fury fly from the global Pagan community in the direction of a Facebook Fan Page called “Witches Must Die by Fire” and a Facebook Group called “Those Witches nd Wizzards [sic] should die by Fire by Force.”  The rally cries came by way of social media, blogs and email.  At this point, I would include the links but the “pages” were removed by Facebook around 4pm EST on Thursday, August 23 2013.

FB PageThese offending Facebook “pages” advocated for the extrication and burning of alleged witches and wizards throughout the world. Using a Christian fundamentalist context, the moderators repeatedly preached their gospel on the evils of witchcraft while celebrating all attempts to defeat it.  As proof of witchcraft’s existence, the Fan Page displayed a photo of a South African-Zimbabwe sensationalist rag called H Metro Zim with a headline that read something like “Woman gives birth to frogs…daily.”

Let’s first examine the pages themselves and who owned them? The answer is important because it contextualizes the accusations and religious zealotry. The Facebook Group, “Those Witches nd Wizzards [sic] should die by Fire by Force” appears to have been launched in February of 2013.  It was moderated solely or in part by a Botswanan Pastor named Anthony Matildah, whose own personal Facebook page seems to have also disappeared. The 247 member group communicated in both broken-English and native African dialects including Setswana.  Most of its members were from the sub-Saharan countries of Africa.

The Facebook Fan Page called “Witches Must Die by Fire” was launched on April 3, 2013 by someone of sub-Saharan African-descent. However, this person confessed to “not [having] been back to Africa in 20 years.” He or she communicated in perfect British English and in at least one other African dialect. Based on my own research, I believe the owner resides in the U.K. as did the majority of the users making up the Page’s 340 likes. In recent years, Scotland Yard has in fact noticed an increase in the number of Witch Hunt cases in the UK and a noticeable growth in popularity of U.K.-based African Christian Churches. It is entirely possible that the page owner was a Pastor or, at the very least, a devout follower.

sapralogoAt first everyone assumed that the two pages had the same owner(s); however, they in fact may have no connection.  Regardless, they were certainly aligned through intent and discourse.  Both advocated for faith-based violence and, in doing so, perpetuated a culture of fear rampant in sub-Saharan Africa. Damon Leff, Director of the South African Pagan Rights Alliance (SAPRA), coordinator of the Petition to Stop WItch Hunts in South Africa and Founder of Touchstone Advocacy said:

[Witchcraft] accusations occur not only in small impoverished villages…. Accusations occur across economic and social status lines.  Accusations are frequently made by ordinary people, not necessarily Christians, and not necessarily as a result of Christian influence. Traditional African beliefs often drive accusations, where traditional healers do play their role by divining suspects of suspected witchcraft activity…No single African country has been immune to its fair share of witch-hunts. Many of these countries already have legislation that forbids accusations of witchcraft… However [this] legislation does not address or seek to correct the beliefs which motivate accusations.

As suggested by Leff and noted in a BBC article on the subject, witchcraft in these cases is defined by a supernatural practice with clear malicious intent. The beliefs are a fusion of fundamentalist Christianity and traditional African folk beliefs. Some pastors use the fear of witchcraft to extort money out of their congregation and have even convinced parents to abuse their own children. This witchcraft is a distorted product of theological extremism gone very, very wrong.

accusation

As such the witchcraft in these cases is not the same as the Witchcraft practiced within the spiritual or ethical framework of a Pagan or Nature-based religion or any other similar positive folk or healing practice. The verbal attacks made on these two Facebook pages were not anti-Pagan.  As best clarified by Circle Magazine Editor Florence Edwards-Miller, this distinction is not at all dissimilar to the Anti-Defamation League’s differentiation between anti-Semitism (a people) and anti-Judaism (a theology.) The Facebook pages attacked a people, not a theology.

However, as pointed out by Damon Leff:

Witch-hunters will never first ask if their victims are Pagan Witches before attacking, as they are unlikely to draw any distinction between one kind of witch or another, and so it is understandable that Witches everywhere should feel personally offended and threatened.

cog-joint-logoAnd, offended we were. Sometime in April “Witches and Wizzards” and “Witches Must Die By Fire,” began receiving counter posts and complaints from concerned Pagans.  However, the Fan Page went private from April to August during which interest waned.  When the Fan Page reappeared on the scene, an avalanche of protests began which included abuse complaints to Facebook, calls to media affiliates, petitions on Change.org, You Tube Videos and blog posts. Babette Petiot of “News & Liens Paienne” even contacted Interpol which is based in her home town of Lyon, France.

As word spread, Pagan organizations became involved. On August 20, Lady Liberty League issued an open letter to Facebook asking it to “revise [its] decision and disable these and all future pages calling for violent witch hunts anywhere.” On the same day, the Covenant of the Goddess responded by saying, it “cannot condone a public call for the death of any one person or group regardless of religious affiliation or lifestyle choice.”

Pagan FederationIn Russia, Pagan Federation co-coordinator Gwiddon said, “What is surprising to me is the reaction of Facebook staff that seems to be completely ignoring this issue, despite the repeated notifications from witches and pagans.” In the U.K., The Pagan Federation’s Mike Stygal agreed asking “why [should] Facebook allow pages that are clearly aimed at inciting hatred, violence and murder to continue to grace their social network?”

With 100s of complaints being turned away or ignored entirely, there was nothing to explain Facebook’s decision. On Tuesday I was able to reach Facebook’s Public Policy and Communication Department. After several exchanges, they promised to be in touch with an explanation. But the pages went down before I ever got a response. So I contacted Facebook again.  They confirmed that the pages were removed by them.  Then they offered this short explanation when I asked “What happened?”

With over one billion users worldwide, we always encourage our users to report content that they believe violates our policies here and it looks like we didn’t receive any violations [on these pages]…. It could be possible that users may have reported that they violated under different terms…”   

As the moderator of an international free-speech forum, Facebook handles two million abuse reports per week. As Emily Brazelton explains in her book Sticks and Stones, the Facebook system is mostly automated leaving reviewers only seconds to handle each complaint.  If two identical complaints are rejected, any future similar complaints are ignored. (Brazelton, Sticks and Stones, pg 268-269)

By Enoc vt (File:Botón Me gusta.svg)

By Enoc vt (File:Botón Me gusta.svg)

It may be that our voices were, at first, lost in that automated shuffle. However, in the end our mounting pressure broke through and Facebook took corrective actions to uphold its own policies. In reaction, the Covenant of the Goddess together with the Lady Liberty League responded with gratitude urging “the Pagan community to join [them] in expressing [their] thanks to Facebook for listening and making this positive change.” They added:

We hope Facebook will to continue to be a leader in the effort to address violence and hate wherever it festers.

This felt like a win for many of us who celebrated from behind our computer screens.  But was it really?  Should we even be celebrating? What are we celebrating? The notoriety of these pages took us, first world Pagans, to a place labeled “witchcraft” where our nature- spirituality, our ethics, our mythology and our beliefs intersect with something far more horrifying.  While these Facebook pages may not have been directed toward us, in viewing them we reached a point of liminality where distinctions between Witchcraft and witchcraft were no longer made.  That is scary.

Now that the pages are down, we can move beyond that surreal point back into the security of our own world. Unfortunately, the removal of these two Facebook pages created no comfort for those living in the affected regions of Africa or elsewhere. Should this week’s events be a wake-up call for Pagans and Witches worldwide to reconsider our relationship with the accused? Now that the “fire” is put out, should we re-evaluate our responsibility, as a People who claim the word Witch, to those people who are dying because of the word witch?

Never Again the Burning Times??

Courtesy of Flickr's emilydickinsonridesabmx

Courtesy of Flickr’s emilydickinsonridesabmx

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.