Archives For Yvonne Aburrow

Pagan Community Notes is a series focused on news originating from within the Pagan community. Reinforcing the idea that what happens to and within our organizations, groups, and events is news, and news-worthy. My hope is that more individuals, especially those working within Pagan organizations, get into the habit of sharing their news with the world. So let’s get started!

pageHeaderTitleImageThe Pomegranate: The International Journal of Pagan Studies, has just published a special double-sized edition, catching the publication up after a delay. Quote: “Welcome to a double issue of The Pomegranate: The International Journal of Pagan Studies. We regret that our publication has fallen behind schedule, but this 2013 double issue will help bring it more in synch with the calendar. Thanks to guest editors [Manon Hedenborg-White] and Inga Bårdsen Tollefsen, both of the University of Tromsø, Norway, this issue includes a section of interesting papers on gender issues within several varieties of contemporary Paganism and occultism, ranging from Canada to Russia.” Also covered are articles responding to a 2012 critique of Pagan Studies. There are also a number of interesting (and free to download) book reviews. 

The Druid NetworkThe Druid Network performed a global ritual in honor of peace on August 10th. Quote: “Last night, on 10 August 2014 members of the international organisation, The Druid Network, performed a ritual all across the globe in honour of peace. Crises of war are happening all over the globe, and members of TDN gathered together on the member-only social network site to discuss matters. What evolved was the creation of a ritual for peace, that could be enacted by anyone, anywhere, at this August Supermoon. Over 300 people responded to the Facebook event, and even more Pagans from all over the globe performed either this version or their own with the intention of creating peace.” The press release includes the ritual format shared amongst the participants, and they intend to perform the ritual at every following full moon.

Kraemer-Eros-Touch-coverEditors Christine Hoff Kraemer and Yvonne Aburrow have announced a call for entires in a new anthology concerning Pagan consent culture. Quote: “This collection will define Pagan consent culture; articulate widely-held Pagan theologies of the body; examine theological resources in various Pagan traditions for building consent culture; explore strategies for making seeking consent to touch a normal community practice; give recommendations for safeguarding policies at events for children and adults; provide procedures for communities to use when responding to accusations of sexual abuse; consider the role of unequal power dynamics in relationships in Pagan communities; and examine the ethics of sexual initiation, erotic healing, and other Pagan religious practices involving the ritual use of touch.” The deadline for first full drafts is Feb 1, 2015.

Janie Felix

Janie Felix

We had previously reported on the case of Janie Felix and Buford Coone, members of the Order of the Cauldron of the Sage, who had challenged a 10 Commandments monument being erected on government property in New Mexico. Well, on August 7th, a federal judge ruled that the monument was unconstitutional. We reached out to Janie Felix, who sent us the following statement: “We are delighted (the many people I represented) with the court’s decision.  It feels that the law was upheld and that the court reflected the Founding Father’s plan for our country.  This is an important victory for all the non-Christian folks here in New Mexico and around the country … I, personally, hope that the monument will be removed to a prominent spot on the grounds of the largest local church where it can be admired and not impinge on the lawful rights of the non-Christian community here in Bloomfield.  It saddens me that the local comments in dissent to the ruling reflect the prejudices of the folks in favor of the monument staying where it is rather than understanding the reasons for the suit in the first place. Comments were made, i.e. ‘if she doesn’t like it, she doesn’t have to look at it’ … ‘she can just move’ … ‘she is ruining our country.’   We, the plaintiffs, have always expressed that this was impinging on our rights as citizens and was not opposition to the commandments per se.  By staying out of all matters of faith and spirituality, the government gives all religions an equal chance to thrive in our country.  Indeed, that was the purpose of the religious liberty causes in the 1st amendment.” 

open_halls_squareLast week we reported on the news of the Air Force adding “Asatru” and “Heathen” to their religious preferences list. For more on the background of this story, check out The Norse Mythology Blog’s interview with Master Sergeant Matt Walters, who worked with the Open Halls Project to make it happen. Quote: “I got a notification that it would be shortly that the approval would go through, and on a whim I decided to check. Apparently only hours before I checked, the personnel office had made the inclusion of the two requested denominations, and I was able to officially be recognized as a heathen. Now any airman can identify themselves as Ásatrú or Heathen in their military records, if they wish.”

Victor_WellesleyVictor Kazanjian, the Executive Director of the United Religions Initiative (URI), was hosted at a reception held by the Northern California Local Council of the Covenant of the Goddess (COG). Quote: “This was an opportunity for him to meet the Pagan community of the San Francisco Bay Area and for us to meet him.  A reasonable sample of the many groups of the Bay Area attended.  The Fellowship of the Spiral Path graciously donated their monthly time-slot at the Berkeley Fellowship of Unitarian Universalists (BFUU) hall as a welcoming space to hold the reception. [...] I have the highest of hopes for Victor, and the URI, and for the growing relationship between the URI and the Pagan community of the Bay Area and the world.  I will give everyone a chance to introduce their groups soon, but first it is both a pleasure and a privilege to welcome Victor Kazanjian.” Be sure to also check out COG Interfaith Reports blog for their summary report on the Global Indigenous Initiative meeting

Book-Fault-Lines-Gus-DizeregaThe results for the 2014 Independent Book Awards have been released, and Gus diZerega’s “Fault Lines: The Sixties, the Cultural War, and the Return of the Divine Feminine” won the Silver prize in the New Age/Mind-Body-Spirit category. DiZerega’s book was tied for Silver with “Garden of Bliss: Cultivating the Inner Landscape for Self-Discovery” by Debra Moffitt, which was published by Llewellyn Worldwide. Quote from the book’s blurb: “The United States is suffering its greatest upheaval since the Civil War—politically, economically, socially and religiously. In Fault Lines: The Sixties, the Culture War, and the Return of the Divine Feminine, author Gus diZerega explores the complex causes leading us to this point, comparing them to giant fault lines that, when they erupt, create enormous disturbance and in time new landscapes.”

Pantheon FoundationWith the Pantheon Foundation’s funding campaign for The Diotima Prize successful, the process to award the prize has begun. A selection committee has been announced, as well as an essay contest to decide the winner. Quote: “The Pantheon Foundation, dedicated to building 21st century infrastructure for Pagans, calls for you to apply to receive the Diotima Prize. By the power of the Pagan community’s generosity $1,000 has been crowd-funded to support your studies this year. Send us a 1,000 word essay on the nature of Paganism and Pagan ministry, and the author of the best, selected by our committee, will be awarded this year’s prize.” Deadline for essays is September 1st. Applicants must be currently in an accredited seminary program.

Patrick McCollum in IndiaA crowd-funding campaign is has been launched to help fund Pagan activist and chaplain Patrick McCollum’s participation in several world peace-oriented Fall events. Quote: “While Patrick’s service and presence at these powerful events is clearly of high value, the organizers of the events do not have the financial means to provide for his airfare. Our desire is not only to get him there, but to insure his safe travels and maximize the outreach of the important messages he has to share. We are aiming to raise $6,000 for this trip. What this would afford us are the round-trip tickets to India for Patrick and to have some money for other travel expenses. It will also be used to support the youth. If we receive more than our funding needs, the extra money will go towards the foundation and to supporting the various work that Patrick is a part of.” McCollum’s efforts were recently mentioned in the LA Times.

10541858_10152353140474755_4646233186467081917_nDebbie Chapnick, owner of Datura Press, has released a new book that melds tarot and food entitled: “The Journey of the Food, Snacking your way through the Tarot.” Quote: “In a deep sleep a voice said to me ‘The eight of swords… that’s a Mississippi mud cake’. The phrase repeated over and over again. When I finally woke up in the morning I was exhausted, but I knew what I had to do… write a cookbook! That’s where it began, ‘The Journey of the Food.’ I cook for my friends all of the time and get hired to do desserts for the occasional party. It was the perfect for me. The two things I love doing the most all together.” You can order yours by emailing Chapnick at: daturapress@gmail.com.

David Oliver Kling

David Oliver Kling

Pagan learning institution Cherry Hill Seminary has announced that that faculty member David Kling, M.Div., will serve as the new Chair of the Department of Ministry, Advocacy & Leadership. Quote: “I started the long journey to become a chaplain after my mother and I made the decision to take my father off life support. During the seven months he was in critical care not once did we see a chaplain. His death was particularly difficult for me and every death I experience since transforms me. It is my intention to be of service to others who are suffering physically, emotionally, or spiritually. It is a wonderful yet often very emotionally painful career path, I cannot imagine doing anything else. I may not have had a chaplain when I needed one, but I hope I can be there for others when they need one. [...] It is my hope that I can assist current and incoming students navigate through their programs successfully and graduate and settle into various ministry and leadership roles that will be as fulfilling for them as mine is for me.”

1980427_666404363420110_559223200_oCamilla Laurentine has issued a call for submissions for a new devotional anthology dedicated to the Beloved Dead. Quote: “Calling for submissions for Crossing the River: A Devotional to Our Beloved Dead, edited by Camilla Laurentine (and possibly others to sign on at a later date). Submissions open August 7th, 2014 and close February 28th, 2015. The intention of this devotional is to build a source book of modern meditations, hymns, prayers, and other resources for death workers working in our greater community. All Pagan and Polytheist traditions are welcome and encouraged to submit to this project. Submissions should fall into one of three categories: Vigil of the Dying, For the Recently Deceased, and Funerary Tools. They may include, but are not limited to meditations, poems, hymns, prayers, original retellings of myths, rituals, and scholarly articles with a focus on historical practices within one’s tradition. Artwork is also welcome and encouraged with a preference for pieces that are easily reproduced in black and white.”

a3269500119_2Sharon Knight and Winter have announced a collaboration with urban fantasy author author Ellie Di Julio, a collection of songs based on the work  “The Transmigration of Cora Riley.” Quote: “Sharon Knight and Winter, have teamed up with author Ellie Di Julio to produce original songs inspired by her urban fantasy novel, “The Transmigration of Cora Riley.” This album tells three different character stories – Cora’s, Jack’s, and the Mistress’ – through their own eyes, echoing the book’s themes of change and desire. The sound ranges from light-hearted pop to driving metal to haunting folksong, giving each character their own flavor and adding new layers of meaning to the original text.”

That’s all I have for now, have a great day!

Pagan Voices is a spotlight on recent quotations from figures within the Pagan community. These voices may appear in the burgeoning Pagan media, or from a mainstream outlet, but all showcase our wisdom, thought processes, and evolution in the public eye. Is there a Pagan voice you’d like to see highlighted? Drop me a line with a link to the story, post, or audio.

Chic and Sandra Tabatha Cicero

Chic and Sandra Tabatha Cicero

“For thousands of years, healing the sick has been one of the main goals of magic. In ancient times, disease was believed to be caused by harmful spirits that entered the body. Ancient shamans and priests dressed in the skins of lions and other powerful totem-animals in order to cure illness and exorcise the offending spirits. Magic was an important part of medical treatment and the sick were brought to the temples to be healed either by incantations and exorcism, and drugs and herbal remedies. Priest-magicians often used a combination of physical as well as psychical therapeutics. Of course advances in modern medicine have greatly increased our understanding of the human body and the various causes of disease. One should always consult a doctor whenever a health issue is involved. And yet, more and more doctors are beginning to appreciate the benefits of what has been called ‘energy psychology’ or ‘noetic therapy,’ such as the healing effects of music, imagery, touch therapy, and prayer. These techniques are nothing new­—Albert Szent-Györgyi, the 1937 Nobel Laureate in medicine, stated that that, ‘In every culture and in every medical tradition before ours, healing was accomplished by moving energy.’” - Chic and Sandra Tabatha Cicero, on using magic to heal the sick.

Gus DiZerega

Gus DiZerega

“The so-called ‘free market’ advocates put the values of capital ahead of human values such as seeking to preserve the earth’s environment for future generations. They were advocates of an inhuman system best served by the most sociopathic of human beings. Because we Pagans include the world within the network of our ethical relations the conflict with Pagan spirituality runs even deeper than capitalism’s conflict with more purely human-centered religious traditions. All genuine spiritual traditions value human beings, but ours also honors the earth. This is our chief, perhaps our only, real conflict with the modern world, and on this issue we are on the side of humanity as a whole as well.  But last time we Pagans confronted the issue, we were not. [...] The challenge for men and women of good will, a challenge I believe affects Pagans particularly deeply, is to find humane alternatives to capitalist amorality by perfecting the insights that gave us the best of the modern world.  Looking backwards has proven a mistake.  The Mondragon workers cooperatives and smaller but very successful American businesses organized in the same way, like the Alvarado Street Bakery, show us a way forward.” – Gus DiZerega, on Paganism and the crisis of Capitalism.

Deborah Lipp

Deborah Lipp

“I have been a festival participant quite literally from the beginning. I went to my first festival, well, right before I was initiated at age 21. Before my son was born, I went to 3-4 Pagan festivals a year. After his birth it was more difficult and I have slowed down, but I have been going to festivals for more than 30 years. Festivals were something that my high priestess, as a young witch, was very adamant about. Going to festivals was a way of meeting people, of exchanging ideas, of learning cool new chants to use in ritual. It was important. This is a part of Pagan history, too. As a young Pagan entering the community and you may not value festivals because they are corny, people dress funny, and you have to sleep in a tent. They don’t understand that the existence of the festival movement, which began in the eighties and didn’t really take off for another five years, transformed the face of the Pagan community. It is one of the most significant contributions to the Pagan community of the last thirty years. Before there was an internet, there was a Pagan festival movement.” – Deborah Lipp, on the importance of Pagan festivals.

Rhyd Wildermuth

Rhyd Wildermuth

“What fascinates me particularly about the untethering of Privilege from its context is that many of the complaints are quite valid, but fail to acknowledge a simpler category because it’s generally verboten in American discourse:Class.  Much of the systematic oppression which Privilege is used to address fits squarely within the traditional description of Bourgeoisie, even within Pagan contexts.  The discussions of Wiccanate Privilege, for instance, might have been better served by pointing out that the context in which many (white, middle class–that is, bourgeois) people organize gatherings for Pagans and speak on behalf of other Pagans is a place of assumption of normality, a defining characteristic of the Bourgeoisie.  Many of the Naturalist vs. Polytheist debates likewise could be better described as such, as it is a uniquely bourgeois insistence that the secular modalities which sustain Capitalism (and their position of power) must be the truth by which all other truths are measured.  Anything apparently anti-thetical to the continuation of the bourgeoisie, then, must be fought off, silenced or belittled, depending on the apparent threat.” – Rhyd Wildermuth, on meaning, class, and belief.

John Beckett

John Beckett

“Building the Pagan world of 2064 requires thinking beyond what we see in front of us today. Vibrant, growing religions are vibrant and growing because they respond to the needs and desires of people where and when they are. So part of the problem in figuring out what to build for 2064 is figuring out what the world as a whole will look like in 2064. In 1964 the future was supposed to be flying cars, cities on the moon, and 20 hour work weeks. Instead, we got the internet, smart phones, and Wal-Mart. Can we do any better at predicting the future? The driving forces in today’s world are globalization, population dynamics (falling birthrates in the West, exploding populations in the global South), climate change and peak oil. Will 2064 in the West look just like 2014, only with worse weather and higher energy prices? Or will we see dense, compact cities for the rich, decaying suburbs for the poor, and exurbs returned to farmland? Or something else only some random futurist is even contemplating?” – John Beckett, sharing a vision of Paganism in 2064.

Morpheus Ravenna

Morpheus Ravenna

“I have been for some time slowly gathering material for a book. The book that I have long wished someone would write: an in-depth, well-researched, comprehensive book on the Morrígan: Her history, lore, and cult of worship; incorporating contributions from historic, folkloric, archaeological, and modern sources, and guidance for devotional practice with Her in a Pagan/polytheist framework. The book that would bridge the gaping chasm that currently exists between the quality of information available about Her from academia on the one hand, and popular Pagan literature on the other. The book I constantly wish I could refer people to when they ask me what they should read to learn about the Morrígan. This project has been slow-cooking on my hearth for about a year, but since I am kept busy working for a living at my art business, tattoo apprenticeship, and a third part-time job to make ends meet, I have not been able to prioritize it. Yet. That’s where things are changing. Two days after I got home fromPantheaCon, I got marching orders. In my daily devotional meditations, the Great Queen laid a binding on me that morning: a nóinden (ninefold counting of time). A nóinden is usually read as a period of nine days or nights; in this case, nine months. Nine months to get the draft written. This is what I’ve been given to do. It is a priority now.” – Morpheus Ravenna, on writing a book about the Morrígan, for the Morrígan.

Yvonne Aburrow

Yvonne Aburrow

“Some Wiccans seem to have misread or misheard “Wiccanate” as “Wiccan”. As I understand it, the problem as stated is that the Pagan book market is flooded with “Wicca 101″ books, which means that a lot of Pagan discourse is couched in the language of Wicca 101 books, and there’s a set of assumptions out there in the public domain about what Pagans do, based on these books – that all Pagans celebrate the festivals of the Wheel of the Year, that all Pagans think the deities are archetypes and expressions of a single underlying divine energy, that all Pagans do magic, and so on. And the complaint is that workshops at events are also based on these assumptions. Whilst it is true that the market is flooded with these books, and that many people assume that Paganism means Wicca-lite, some of these assumptions are also problematic for Wiccans, especially Wiccans who don’t conform to general expectations and assumptions of what Wicca is about.” – Yvonne Aburrow, on polytheistic, Traditional Witches, and Wiccanate privilege.

Sam Webster (with Herm), photo by Tony Mierzwicki.

Sam Webster

“What Aquinas was doing with his definition of the supernatural was finding a way of separating the Divine, in his case meaning Yahweh, called ‘God’, from the World. The ruler must be external and above the ruled, in other words, above the world, and then Aquinas built the logic and authority of his theology on this basis. I have to firmly reject this approach to theology as destructive. It results in a frame that alienates the Divine from us, especially typified by theologian Rudolf Otto’s concept of the Divine as ‘wholly other’. This for me is one of the most blasphemous things that could ever be taught: that we somehow could be separated from the source of Being. Or in other language, that we could ever be parted from God/ess. We might feel that way at times, but neither do I see it as necessary or even possible, and I also find the idea to be cruel. In the very least it is cruel because it makes you dependent on something else, like the Christian understanding of the mediating role of the Priest, to work out your ‘salvation’. You can imagine the abuse of power that would come, and in fact came with this. Super- (above) and -Natural (derived from natal=born) gives us ‘above the born’, or as the magickians these days say, the Bornless. That which is supernatural is neither born nor dies. The laws of physics fits in this category, co-existing with the universe, changing only as it does, but we usually attribute all things physical to nature, regardless of being ‘born’ or dying.” – Sam Webster, on the (not really) supernatural.

Shauna Aura Knight

Shauna Aura Knight

“Authenticity is not turning into a self-centered jerk who only does what pleases them. But nor is authenticity bending over backwards to please everyone else in your life at the expense of yourself. Authenticity is looking at what you want in a particular moment, and looking at what you want for your life, your goals and dreams, for your larger/deeper self, and determining if that momentary desire is in alignment with your life’s desire. In our society, we don’t develop very good boundaries. That is to say, we often have a vague idea of self. Typical parenting extends identity from the parent onto the child–meaning, a parent has expectations for their child. That child either is “good” and lives up to those expectations, or is “bad” because they rebel against them. Good boundaries means you have to know who you are. And that might sound simple–and it’s really, really not. Most of us have utterly terrible boundaries. We’re a mess of the expectations placed on us by our parents, expectations from the school system, expectations from the dominant culture, and expectations from our friends, partners, and others in our lives.” – Shauna Aura Knight, on authenticity, boundaries, and shadows (she has an IndieGoGo campaign underway, check it out).

That’s all I have for now, have a great day!

Pagan Voices is a spotlight on recent quotations from figures within the Pagan community. These voices may appear in the burgeoning Pagan media, or from a mainstream outlet, but all showcase our wisdom, thought processes, and evolution in the public eye. Is there a Pagan voice you’d like to see highlighted? Drop me a line with a link to the story, post, or audio.

Oberon (Tim) Zell, an important figure in the early Pagan councils.

Oberon Zell

“We the undersigned are a coalition of academic scholars and authors in the field of religious studies, who have done research into contemporary Paganism, and written books on the subject. Pagan studies represents a growing field in academy and the American Academy of Religion has had “Contemporary Pagan Studies” as part of its programming for more than a decade. We are approaching you with a common concern. The word “Pagan” derives from pagus, the local unit of government in the Latin-speaking Roman Empire, and thus pagan referred to the traditional “Old Religion” of the countryside, as opposed to Christianity, the new religion with universal aspirations. Paganism, therefore, was by definition pre-Christian religion. Over time, with the expansion of the Roman Church, “pagan” became a common pejorative by Christians toward any non-Judeo-Christian religion. In the 19th century, the terms pagan and paganism were adopted by anthropologists to designate the indigenous folk religions of various cultures, and by Classical scholars and romantic poets to refer to the religions of the great ancient pre-Christian civilizations of the Mediterranean region (as in the phrase, “pagan splendor,” often used in reference to Classical Greece). Today, the terms Pagan and Paganism (capitalized) refer to alternative nature-based religions, whose adherents claim their identity as Pagan. Pagans seek attunement with nature and view humanity as a functional organ within the greater organism of Mother Earth (Gaea). Contemporary Pagans hearken to traditional and ancient pagan cultures, myths, and customs for inspiration and wisdom.” – Oberon Zell, and a coalition of Pagan scholars, from a petition sent to the editors of the Associated Press Stylebook and the Chicago Manual of Style advocating capitalization of the word “Pagan” when referring to the religious movement.

Chas Clifton

Chas Clifton

“One thing I did at the recent American Academy of Religion annual meeting was stop by the University of Chicago Press booth and get the name of the managing editor of the press’s Manual of Style, which is the holy book, all 1,028 pages of it, for editors of academic books and journals—plus many publishers of serious nonfiction. A petition has been sent to her by Oberon Zell of the Church of All Worlds, etc., as well as to the editors of the Associated Press Stylebook, the holy book of American journalists, about the capitalization of the word “Pagan.” Oberon has lined up forty-some writers and academics in support of the petition [...] So far, the University of Chicago Press has acknowledged receiving it and plans to forward it to its Reference Committee. This is a worthwhile cause, I think, and it is a battle that I have fought since the early 1990s (at least) when I was writing The Encyclopedia of Heresies and Heretics for the reference book publishers ABC-Clio. (A friend working there at the time commissioned it.) I won the battle on Pagan — even for ancient polytheists — but lost on BCE/CE versus BC/AD.  As editor of The Pomegranate, I have continued to insist on capital P’s except in direct quotations. This has put me in gentle conflict sometimes with British and other European contributors who favor “pagan” or at most use “Pagan” for self-conscious contemporary new religions and “pagan” for pre-Christian practices. I think that bouncing back and forth is confusing for the reader’s eye.” - Chas Clifton, talking about his support for the capitalization campaign, and his own efforts on that initiative’s behalf. 

Sarah Anne Lawless

Sarah Anne Lawless

“Modern witchcraft is changing its stripes. I need only to talk to elders and attend long-standing events to see this clearly. The young people are upsetting and delighting the older generations with their newly evolved beliefs and practices. One old-timer is horrified by an ecstatic ritual at a festival full of nudity, body paint, drumming, trance, possession, and ecstatic dance. They complain loudly to everyone and try to get nudity banned at an event that’s been clothing optional for twenty years because they don’t know how else to deal with their extremely uncomfortable reaction to the ritual itself. Another elder’s eyes shine with joy to see young people hosting a ritual the likes of which they haven’t participated in since they were taking amanita caps in the woods with their friends from college in the 1960s. They clap loudly in glee and ask for more. [...] The big name initiatory traditions are no longer the be all end all of witchcraft. Younger generations of witches are putting less and less importance on lineage and formal initiation choosing personal gnosis, mysticism, direct ecstatic experience, and spirit initiation over the customs of previous generations.  Many of them would rather follow a personalized spiritual practice than follow the dogma of a set tradition. Many of them do not agree with the hierarchical structure of witchcraft covens and the many interpersonal problems it can create. Many consider strict traditions to be as divisory to witchcraft and Paganism as the different sects of the Church are to Christianity (i.e. witch wars). Others don’t like the polytheistic restriction or the inexplicable focus of only the ancient Celtic and Greek cultures within traditions. They want more options, more flexibility, and a more involved, hands-on style to their craft.” – Sarah Anne Lawless, on how the death of modern Witchcraft is a myth.

Yvonne Aburrow

Yvonne Aburrow

“It is a little known fact many of the early pioneers of the Pagan revival in England were gay: Goldsworthy Lowes Dickinson, who came up with the idea of the League of Nations, was a gay man. Back in the late 19th century, he advocated the revival of the Greek view of life, including Paganism and same-sex love. Edward Carpenter, a gay Pagan vegetarian socialist poet around at the same time, also advocated a return to nature and wildness. [...]  Those of us who are LGBT and Pagan, together with our allies, are working to recover the ancient pagan traditions of the gender-variant shaman Divine Androgyne, deities of same-sex love, and to discover or invent new symbols for the diversity of LGBT experience. The Pagan community also supports marriage equality, and we see the struggle for LGBT equality and the recovery of LGBT stories, mythology, and ritual as complementary efforts. [...]  If we look back into the Pagan past, we can see many queer deities, such as Odin, Vertumnus, Pan, Artemis, the Pales, and so on. There is a tradition of the Divine Androgyne in Wicca. It is not difficult to tweak the rituals slightly to make them more LGBTQ-inclusive, and this is also great for heterosexuals who find the gender binary paradigm rather tedious. In Heathenry, there is the practice of seiðr, a shamanic practice which can involve gender-bending and same-sex love, and many LGBTQ people are attracted to Heathenry as a result.” – Yvonne Aburrow, on the LGBT experience within modern Paganism, the deep history of LGBT people within Paganism, and the current state of same-sex marriage within the UK.

iao131“The fundamental Law of Thelema is “Do what thou wilt” which is a radical exhortation for each individual to explore and express their true nature, whatever that may be. Fundamentally, we as Thelemites uphold everyone’s right to be who they are. This involves a revolutionary form of tolerance or acceptance of diversity. Thelema itself is partially the result of a syncretism of many religions and philosophies. It says in The Book of the Law, “Aum! All words are sacred and all prophets true; save only that they understand a little.” We can also find reference to Jewish, Christian, Muslim, Egyptian, Greek, Hermetic, Buddhist, and Hindu ideas within The Book of the Law itself, let alone the other Holy Books and writings by Aleister Crowley. This speaks to Thelema’s ability to appreciate the truths that are held by the various ideologies across the globe and throughout history. Our eclectic syncretism is not arbitrary though insofar as everything revolves around the core of “Do what thou wilt”: threads are gathered from all corners of human existence to be woven together through the harmony expressed in the word of the Law that is Thelema. The tolerant acceptance of different points-of-view is what distinguishes Thelema from virtually every other religion that has come about in human history. This can be seen very explicitly in the declaration of the rights of man in “Liber OZ,” wherein it is written, “Man has the right to live by his own law—to live in the way that he wills to do.” We are radical in our acceptance of others as they are, however they may think, speak, or act, yet we also take up arms against dogmatism, prejudice, and superstition that impede the full expression of humanity’s liberty.” – Frater IAO131, on why Thelema kicks ass.

Anomalous Thracian

Anomalous Thracian

“Whether we draw our strength and comfort at an identity level from our absolute service to the divinities and spirits we serve and piously praise, or in our gods-spurred service to community, I think that it is important also to recognize the value in the things which make us uncomfortable, to own that discomfort (rather than to blame others for drawing it up within us), and in that way learn to either build upon resources and skills we did not previously find place for within ourselves, or else value them in others (whose participation and proliferation in those pursuits frees us to do that which we are doing). We are not all meant to be the same, or engaged in identical jobs or tasks or even modes of relation, but we are all meant to engage in the same space and occasionally come up against each other conflictually, and in so doing find new ways of pioneering the continued development of our social and spiritual and devotional topographies. Unlike chimps and bonobos, humans have the capability or at least the potential to choose to correct impulse which is at its source purely chemical and an archaic throwback to the glory days of gatherer-hunter society, before iPhones and IKEA and internet forum trolling. When these conflicts in our communities come up, I comment again and again at the value to be found in them. The key piece is not where you fall on a given issue (although, please, find out where you do, at least for your own benefit and that of your religious and social engagements in order to be more authentically and fully realized a form of yourself!) but rather that it is that these very differentiated stances actually bring authenticity and integrity to our religious movements. These discourses (gnosis and mysticism versus social engagement and advocacy, etc) are not new, in the realm of theological and religious debate; they are tried, true, and unending in terms of “resolution” or “rightness”. They are to religious debate as “nurture versus nature” is to psychological debate! The fact that we are having them demonstrates once more that we have achieved that which we have sought to achieve: status in practice (rather than mere theory!) as a religious social entity and set of movements! Our theologies and social theories and institutional (gasp!) structures have reached such a place of firmness (or fluidity..?) that they can come into competition with one another in a way that actually constructively pushes, propels, and encourages further discourse and growth, rather than theological “shut-downs” and “walk-outs”.” - Anomalous Thracian, on the subject of dissonant comfort.

T. Thorn Coyle

T. Thorn Coyle

“The Goddess Athena came to the door in disguise. Telemachus welcomed her in. Today at the soup kitchen, I saw two people I haven’t seen in over a decade. One is an old school leftist with a bright smile, a man who struggles with clinical depression. The other is a woman for whom I used to offer hot compresses to soothe the abscesses up and down her arms, drawing the pus and poison from the pinpricks on her body. I looked at her today and thought, “How is she still alive?” How is she alive after years of chronic drug use and living on the streets? The grinding of that day to day would be too much for me. Yet here she was. Then came in the well dressed, well spoken man with work steady enough to pay his rent but not feed him until the rest of the month. His shoes were shined, as usual. Then the guy taking classes at City College who was also short on cash. On and on people came, sat, laughed, ate. 125 gallons of fresh soup, and equivalent amounts of salad and bread. Everyone who walks through the gate – guest or volunteer – has a story we don’t know. Everyone gets fed. Who is a stranger? What is the unknown? Whom do we choose to welcome? Whom do we choose to spurn?” – T. Thorn Coyle, on welcoming the stranger.

Glen Gordon

Glen Gordon

“Amidst my panic and dread that I killed the deer, a flash of imagery and sensation overcome me and I pulled off to the side of the road several yards from where I hit the deer. There was no exit or other way to cross the lane and head back to the site. My mind filled with a vision of seeing the world as a deer, feeling the world as deer, smelling the world as deer (there is no other way to describe it). I felt the impulse of four legs darting underneath me, and saw another deer ahead of me. Then an unsuspected blur streaked in front and I felt the pain of impact. I was myself again and sitting on the ground next to the passenger side door which has a deer-sized imprint. To this day, I can’t look at that door without thinking of that flash of being a deer. I was shaken, as tears swelled in my eyes and I felt the fur that stuck in the crack between the door and rest of the car’s body. (In some places the fur stayed for a year.) I  trembled as I touched the bristly fur, and an unexpected sound came from my mouth. A simple string of vowel sounds in different combinations. My voice trembled as the sounds grew stronger in my abdomen and moved through my throat and escaped my mouth. The singing intensified as I got into my car and continued driving. It felt important to me that I not stop the song.  It weaved in and out in different arrangements of the same sounds. The tempo would speed up and slow down at intervals and filled up the space of the car. I sang for at least 3 hours before entering the nearest town on the route. My eyes watered and my body was moved by these sounds that moved through me but came from outside of me.” - Glen Gordon, on the “death song” he learned to sing.

Sam Webster (with Herm), photo by Tony Mierzwicki.

Sam Webster

“Love is oft touted as the solution to all ills. I’m not seeing it. Without love, life is not worthwhile. It is gray, dismal, lonely and harsh. Love, mercy, compassion, care, kindness give value and joy to all we do. But is not a solution to our problems. Our problems are from bad choices, from promoting the stupidity of selfishness over general wellbeing. What love is here is too narrow a love, just for self or those closest. Wide enough love can be the spark that leads to action, but it is not the solution. For love, alone, is used as a palliative: Don’t worry, just love each other and all will be well. At worst is it the mere sentiment, the subjective feeling of love, that we are enjoined cultivate, having no impact on anyone except ourselves, and we feel so good about it. Yet the object of our love gets nothing of our sentiment except maybe words, perhaps flowers. Love at its best is the will for another’s happiness, and this at least has the virtue of being motivating, to someone. Yet, in and of itself love is not a solution. Wisdom is the ability to make the right choices, even without sufficient data, because it is founded on data, which when contextualized is knowledge, and when the pattern in the knowledge is then understood and recognized time and again such that general principals of the ways of the world can be intuited. This is wisdom and takes hard work to get there. So hard is it that the most direct discipline to acquiring it is called the Love of Wisdom: Philosophy. To forestall the hubris of claiming to be wise, we only claim to aspire to wisdom through the love of it.” – Sam Webster, on love and wisdom.

That’s all I have for now, have a great day!

This week a law was passed that will make same-sex marriage legal in England and Wales. The landmark legislation, approved by Queen Elizabeth II, clears the way for legal marriages to start in 2014. The way the new law is structured, religious organizations must “opt in” in order to perform a legally binding ceremony. This historic move follows recent advances for same-sex marriage in parts of the United States and for all of France. Just as I collected reactions from modern Pagans in America following the DOMA/Prop 8 Supreme Court decisions, so too did I want to see how Pagans in England and Wales felt about this development.

web-gay-marriage-getty

Mike Stygal, President of the Pagan Federation, celebrated the “wonderful development,” though pointed out that inequalities remained.

Mike Stygal

Mike Stygal

“Finally the Marriage Act (same sex) has made it through all the hoops our political system presents. This wonderful development is the result of many, many years of persistent effort to secure equality for the LGBT community. There are still inequalities towards LGBT that will need to be challenged and that will require persistent effort to overcome. There are still inequalities with regard to spirituality and faith too. The Pagan Federation is no stranger to persistent effort to challenge and change inequalities and we know just how hard it is to achieve success. Congratulations to all those people who kept at the cause of legal same sex marriage, and to all those who challenge inequality, take heart that inequality can be beaten.”

Yvonne Aburrow, a Pagan from Oxford who also writes for the Patheos blog Sermons From The Mound, noted that Pagans in England and Wales cannot perform legal wedding ceremonies of any kind (which became a point of contention in the lead-up to this law being passed), though was still “delighted” over this advance for marriage equality in the UK.

Yvonne Aburrow

Yvonne Aburrow

“I am delighted that lesbian, gay, bisexual, and transgender people can now marry someone of the same sex in England and Wales, and that some religious groups will be able to marry same-sex couples in their places of worship. Unitarians, Quakers, and Liberal Jews campaigned particularly hard on this, and Derek McAuley, Unitarian Chief Officer, Paul Parker (Recording Clerk, Quaker Yearly Meeting), and Rabbi Danny Rich, should be applauded for their lobbying efforts. It is a shame that Pagans in England and Wales are unable to marry either opposite-sex or same-sex couples in a legal ceremony, but it looks as if the House of Lords have left open the possibility of humanist weddings, and weddings for other religions too.”

Aburrow added that her optimism was “cautious” and that “tomorrow, we keep fighting for LGBT rights around the world, and for human rights generally. Until it is safe everywhere to be Black, disabled, LGBT, a woman, or a member of a religious minority, then our work is not yet done.”

Like Aburrow and Stygal, Sophia Catherine of the Divine Community podcast brought up the fact that Pagan weddings can still only be symbolic in nature, and not legally binding, but also raised true gender equality as a primary concern.

“My one sadness about this Act is that, initially, it was to be called the Equal Marriage Act, but the name was changed to make it clear that ‘same-sex’ marriage was involved. There are more than two genders, and that the Act upholds the gender binary that society is obsessed with. However, this Act does take a step forward, in that regard, Under the Gender Recognition Act 2004, for mixed-sex married couples where one member changed their legal sex, the couple had to divorce and obtain a civil partnership. Now that marriage is available to all regardless of sex/gender, this will no longer be the case. It is a shame that couples who were forced to go through this process will not automatically regain their marriages, but they will be able to ‘convert’ these civil partnerships back into marriages. Of course, this does not make up for the indignity of what they had to go through, but in the future, this won’t happen to any more couples where one changes their legal sex.”

Vivianne Crowley, author, Jungian psychologist, and faculty at Cherry Hill Seminary, is currently in Paris, and gave a broad perspective informed by France’s recent legalization of same-sex marriages.

Vivianne Crowley

Vivianne Crowley

“The last three centuries have seen in western culture a shift towards recognition of the autonomy of the individual and the right to freedom of self-expression. It is a tide that dictators and others have sought to suppress. It has been subverted – sometimes the tide has turned; but slowly consciousness has undergone a shift.

Major social changes occur when almost unconsciously the greater mass of people sense that an idea is self-evidently right. At first, such evolutions of thought are the preoccupation of a few who are ahead of the zeitgeist. In the late eighteenth century and nineteenth centuries, recognition of the unique value of each individual led inevitably to the abolition of slavery in Europe and the United States. The political impetus that overthrew absolute monarchs led to democracy and the recognition that every adult male should have the right to vote for who should rule his country. In the twentieth century, an inexorable tide saw that right extend to women. Now the west is ready for a new right – the right of individuals to choose to marry their life partner regardless of gender and to make a public commitment that is recognized and honored by the state.

The Netherlands, Belgium, Spain, Canada and South Africa, among others, set the trend. Now the United Kingdom and France have followed almost simultaneously and other European countries will do the same.

Here, in France, Catholics marched against same-sex marriage, but the law has been swiftly passed. July 14th is Bastille Day, France’s equivalent of the 4th of July – a celebration of revolution past and national identity present. There are major celebrations in all French towns, and particularly of course in Paris. This July 14th the iconic Eiffel Tower was lit up with rainbow colors and songs filled the Paris night sky, celebrating equal marriage rights for all.

Where Canada and Europe can go, other nations can go too. But in the meantime, Vive la France –liberté, égalité, fraternité! And well done, Britain!”

Perhaps the most succinct response that encapsulates many of the recurring themes heard from UK Pagans on marriage equality is from Cat Treadwell, a Trustee of The Druid Network, and ordained Awenydd (Priest) of The Anglesey Druid Order.

“Consenting adults have loved each other for centuries, with or without permission, and will no doubt continue to do so; the law slowly moves forward to accommodate this. We can only hope that as society becomes more accepting, Pagan unions will also be recognised in our own lifetimes.”

Let us hope that society continues to move forward on accepting the simple reality of consenting adults loving each other, and that the desire for modern Pagan clergy in England and Wales to perform legally recognized unions within that tapestry of love is soon realized.

For many, today is Easter. While I have never personally celebrated the holiday, I confess to having enjoyed some of its trappings, such as egg hunts, pastel M&Ms and peeps. While those were always a treat, springtime marked a very different religious celebration for me.

You’re thinking of Ostara. Of course, that’s true. But also…Passover.

Passover Seder Plate

Passover Seder Plate
Source: thedailygreen.com

I remember it like it was yesterday. We’d come home from school and don our fancy clothing. That meant a tie and jacket for my brother and a pretty dress for me. Then we’d watch Mom pace back and forth as we waited for my father to return home from work. We absolutely had to make it to my Uncle’s house before sundown.  As I child, I was sure this had something to do with Vampires. I was quite disappointed to learn otherwise.

Upon arriving at my Uncle’s house, my mother would head to the kitchen to deliver her farfel cupcakes while my brother and I were inundated with hugs, kisses and pinches. We would all schmooze a bit while the final guests arrived. Then, at last, my Uncle would call everyone to the super-extended dining room table. The men and boys quickly affixed their yarmulkes and the Seder would begin.

Yes, Passover was my favorite Jewish holiday – gefilte fish and all. Even after twenty years of being Wiccan, I still buy a box of Matzoh. I have even found myself humming “The Four Questions” on occasion. This is sort of like the Passover caroling.

There are very few Pagans who are second-generation practitioners like Wild Hunt columnist Eric Scott.  Most of us have an alternate religious heritage with one or more stops along the way.  In order to embrace our Pagan path, we’ve had to acknowledge, reject and walk away from these traditions. For some people, like myself, the transition was painless. For others it was and still may be a struggle. In either case, something else was there, in secular or spiritual form, during our lives B.P. (Before Paganism)

Growing up as a “none,” I didn’t have to uproot any religious dogma – only a deeply-embedded cultural tradition. At the time of my 3rd degree initiation, I was forced to examine my nostalgic attachment to Jewish custom. Was I trying to walk two paths?  Why did the culture mean so much?  What if I say “Oy Gevalt” in the middle of ritual?

At first I tried to reject my Jewish-ness but then I realized how senseless this was.  My family’s heritage is as much a part of my spiritual journey as anything else. That epiphany got me thinking.  If Judaism, in part, has defined my understanding of religiosity, how have other people’s Pagan practices shaped by their own experiences B.P?

This idea came to light one Mabon while my covenmates were holding hands and bowing their heads in prayer. We never did this at Seder or otherwise. Jewish prayers were said with heads up, eyes open and wine glasses raised.  Is “hand holding and head bowing” a remnant of Christian tradition?  If so, that’s not a bad thing, just a curiosity. Our history enriches our lives. Denying its existence is denying a part of the self.

Source: David French of aclj.org

Source: David French of aclj.org

Since fully embracing my Jewish identity, I feel more complete. In addition, I have discovered why Passover was such a highlight. It is the powerful importance of family and tradition.  Every spring we sat around that same table with the same crowd of people to tell the same story and eat the same food. I felt like I was a part of something magical. These people were my tribe. Despite all political differences, divorces and dirty dishes, we came together year after year after year.

Recently, I began to wonder how these memories could be used to enhance my Pagan practice. What can I borrow from Passover, for example, to strengthen my Wiccan journey?  No, I’m not talking about making a Pagan Seder. I’d consider that cultural appropriation as defined by Yvonne Aburrow: “taking someone else’s practice and doing it in a completely different context where it does not fit.”

Nor am I suggesting that we tell the Passover story within an Ostara ritual. Nobody needs to be re-enacting the ten plaques. Blood, Frogs, Lice, Flies, Pestilence, Boils, Hail, Locus, Darkness…Death of the First Born Son. That could get pretty ugly.  Plus, I’m quite certain that it violates the “An ye harm none” clause.

So what can we do with these tales of religions past?

In his recent Patheos post John Morehead, the custodian of the Evangelical Chapter of the Foundation for Religious Diplomacy, asked, “Will we ever be able to move beyond our history of ignorance, misunderstanding, misrepresentation, bigotry, and combativeness?”  He later goes on to say, “It would seem to me that we have limited options in the way forward.”  Could our experiences B.P. be one of these “limited options”? Could our memories of participating in other religious cultural moments become the tools of interfaith outreach – the stepping stones to better communication?

I would venture to guess that there are very few religious groups that have as many followers as Pagans do who once were “something else.”  This is a unique quality that can ultimately work in our favor. The sharing of common experience can open doorways, disarm the mind and break-down the barriers between people. Nostalgia is a wonderful bonding agent.  I can  schmooze with Jewish people about Passover, keeping kosher and the best charoset recipe. Add in a bit of Yiddish and we have an instant connection.

What do you remember from life B.P.?  Maybe it’s that single magical moment sitting quietly before a Christmas tree filled with gifts? Perhaps it is the beautiful harmony of a Church choir? Or maybe you remember the frantic need to collect more plastic eggs than your brother?  Perhaps it’s more simple like the smell of your Grandmother’s homemade Baklava or the struggle to make it through fast.

Source: Old Salem Inc of Flickr

Source: Old Salem Inc of Flickr

These captured moments are a part of the creation that is each of us. As Pagans, especially those who engage in interfaith work, we can use these memories to help us build a bridge to those of others faiths. Instead of entering the conversation with shields up, we can enter the discussion from a point of remembrance. Once that platform of trust is built, a deeper discussion about spirituality and journeying can happen.

I do understand that not everyone has had a painless religious journey. I am privileged in that respect and I speak from that point. In addition, not everyone has been called to or is interested in interfaith work. However, for those that do, this is something to consider when casually coming in contact with non-Pagan activities or engaging with them in formal settings.

How have you incorporated your past religious heritage into your current practices?  What remnants of life B.P. still remain?  Have any of those experiences helped in your Pagan journey or in interfaith work?

 

 

Top Story: New York City Councilman (and out Pagan) Dan Halloran, despite attending a Tea Party event looking for challengers to Congressman Gary Ackerman in November, and gaining some vocal grass-roots support, has decided to not run a new campaign so soon after gaining political office.

“I’m flattered and grateful they think I’m that caliber of a candidate,” Halloran said. “But right now I’m worried about running the district. I just came off a cycle in a bitter election, so I’m not ready to run another race.”

Of course, like any good politician, he did leave the door of opportunity open just a crack, in case the situation changes.

“I’ll sit down and talk to [local party leaders], but I’m not inclined to run … I haven’t ruled it out, but Gary Ackerman has tremendous financial and political resources. My big picture right now is the state of the city and that our district gets its fair share of money.”

So if Ackerman should experience a scandal, or a big drop in popularity, he might change his mind (but then, so might a lot of other people). In the meantime, I think it’s smart of Halloran to demure from attempting to jump from City Councilman to Congressman so quickly, it shows that he’s thinking about the long-term future, and his constituents.

In Other News:

Mambo Racine on Max Beauvoir: Vodou “supreme chief” Max Beauvoir has been getting the lion’s share of press attention as the voice of Vodou in post-earthquake Haiti. That’s certainly been true here, as much as anywhere else, due to the lack of press attention to divergent opinions and groups inside Haiti (with the occasional exception). Now Mambo Racine, from the Roots Without End Society, gives her take on the enigmatic leader that has captivated the press.

“Max Beauvoir is a Houngan. He is the head of a secular organization of Vodouisats called KNVA, of which most Vodouisants are NOT members. He keeps making these power grabs, he thinks if he proclaims himself the “head of Vodou” enough times, people might believe him. He is a sexual predator. He takes money from people with AIDS, when he knows he can’t cure them. I don’t think highly of him … It is courageous of him to speak out against violence against Vodouisants, even though it was cowardly of him to threaten Haitian President Rene Preval with “death wanga” a year or so ago when Max was not given the post on the Electoral Council that he wanted. And it is idiotic and inflammatory for him to call for “open war”, instead of “self-defense”. He’s a real mixed bag, and I think we need to recognize that he is a man like any other man, not a god, not the “Pope of Vodou”, not the head of all Vodouisants in Haiti, but a man.”

So if his power base is so small, as Mambo Racine hints, why does he get so much attention? Partially it comes from his willingness to seek out reporters and talk to them, but it also come from the status accorded to him by the New York Times, who dubbed him “Vodou’s Pope” and the “supreme master” of Haitian Vodou. There’s nothing a busy reporter likes more than a centralized leader who can speak for a whole faith or class of people. Interestingly, both Racine and Beauvoir, in their own ways, are outsiders who converted to Haitian Vodou and now hold positions of authority. Their non-Vodou pasts, willingness to self-promote, and familiarity with Western media, may go a long way towards explaining how they became two of the most well-known Vodou practitioners in North America.

A Pagan Military Wife: Alison Buckholtz writes an appreciation of military wife blogs for Slate.com, including Just Another Snarky Navy Wife, a blog written by a Pagan.

“My favorite blogger, Just Another Snarky Navy Wife, is based in Monterey, Calif. After bitching about TriCare, the military insurance system, which “sucks the balls of hairiness” because it declined to pay for her anesthesia during a gum graft, she writes about the difficulty of living a double life. “It’s hard being a liberal Pagan milspouse,” she confesses. Like many of these bloggers, she prefers to stay anonymous for her husband’s sake: In this case, “He’s shouldering enough just being a liberal service member with a penchant for logical thought in socio-political discussions.” But her problem, in a nutshell, is that members of the nondenominational, otherwise open-minded church she joined to find community off the base are giving her the stink eye for being married to the military. She wants to tell the hippies who founded the church that she has more in common with them than they think, but she’s furious with them for judging her harshly based on the fact that her husband is a service member.”

I can imagine it’s hard to be a “liberal Pagan milspouse”, especially when it comes to finding community, so let’s give her some appreciation and love. Add her to your blogroll, subscribe to her feed, and leave some supportive comments. You may also want to thank Alison Buckholtz and Slate.com for including a Pagan military voice in their article.

In Defense of that Wiccan Altar in Shop Class: The DesMoines Register features a guest editorial by college student Kat Fatland that chastises the closed mind of Dale Halferty, industrial arts teacher at Guthrie Center High School, who’s been suspended for refusing to allow a Wiccan student to build an altar table.

“If Dale Halferty, the Guthrie Center teacher who banned his student from creating a Wiccan altar in shop class, actually believes his own words, that “this witchcraft stuff… is terrible for our kids. It takes kids away from what they know, and leads them to a dark and violent life,” then Halferty should not be a teacher.”

I can only agree, and Fatland’s editorial may be prophetic if Halferty decides to turn this issue into a stand-off.

More on Repent Amarillo: Since my spotlight article Wednesday on the anti-Pagan militant group Repent Amarillo, the word has continued to spread throughout the blogosphere. This Christian cult is so extreme that Little Green Footballs calls them the “Texas Taliban”. Meanwhile, local citizens are starting to organize against them as the hate-organization picks a new target.

“They showed up at Cheetahs, a local strip club, to tell people they were going to hell … They told the manager, who is a mother of 3 that she is going to hell and they used their PA system and mega-phone to tell people going into the business. The Amarillo cops were called, but they did nothing.”

Such brave Christian soldiers. You have to wonder how many of them were, or are, patrons of that same establishment when they aren’t busy protesting it. I wish the locals every bit of luck in fighting this disturbing group, and will continue to monitor their activities here at this blog.

That’s all I have for now, but before you head out, let me second Chas Clifton’s recommendation that you check out the Pagans for Archaeology interview with Australian Pagan scholar David Waldron, author of “Shock! The Black Dog of Bungay: A Study in Local Folklore. Lot’s of great insight into folklore, pagan survivals, and dogs.

Have a great day!

The Colors of Paganism

Jason Pitzl-Waters —  November 17, 2007 — 1 Comment

If you are thinking of redesigning your Pagan-themed web site or putting together a full-color poster for your next public event, you should definitely check out a new article on the Colour Lovers web site entitled “Colors of Religion: Paganism”. Written by Yvonne Aburrow (who also runs MetaPagan and the Blog Elysium), the article looks at the colors that help define our religious movement, and provides helpful palettes to integrate in design.

“Green is the colour everyone immediately associates with Paganism. It is the colour of nature, of trees, and all growing things. It is associated with the Green Man, a symbol of our connection to Nature, and a manifestation of the life-force. Many Pagans also like the colour purple for its spiritual connotations (it is associated with the crown chakra). Interestingly, purple and green were also the colours of the suffragette movement.”

The article ranges far and wide, discussing the importance of the rainbow in Asatru, why Druids wear white, and why red, black, and white are often paired together.

“The white, red and and black colours of the Triple Goddess owe a lot to Robert Graves’ seminal work The White Goddess. He derived it from the tendency of the Irish myths to declare those “otherworldly” colours in combination, such as the red-eared white cow that was Brigid’s only food as an infant, the red, white and black oystercatcher that is called “Brigid’s bird” or the red-eared white dogs that occur in so many stories as Otherworld animals.”

Some of the Pagan-friendly color palettes include “Green Man”, “Full Moon”, “Double Rainbows”, and “Winter Solstice”. All of which trump a black background with a thousand annoying sparkling animated .gifs littered everywhere. In design, like in Paganism, the old ways are sometimes the best ways. So don’t create a web page that sucks, use good color choices (now provided thanks to this article), keep it legible, and keep it simple.