Archives For Yvonne Aburrow

The Polytheist community is vast. Cultures around the world celebrate versions of polytheistic worship and commune with the Gods as a way of life. Modern polytheistic practices are just as wide of a range as in any other time in history. There are many contextual differences, nuances, cultures, beliefs, stories, and practices that fall under a very large umbrella of Polytheism.


[from Wikimedia]

The strength of any community is enhanced and yet challenged by the variety of diversity it faces. How we see worship, who we worship, how we engage in community worship, how we are inspired to worship; all things that can encapsulate the myriad differences that play a role within any snapshot of the Polytheistic community.

The complexity and variety of practice is what brought the My Polytheism project to creation. Writer and polytheist Jolene Dawe started working on this project in August of this year, which has unfolded to include many different writings and reflections from people within the Polytheist community that are speaking about their personal version of Polytheism.

I was quite drawn in by the creativity and variety of the posts on the site because they showed so many different interpretations and practices within this community. The myriad nuances that can be rooted within any practice create a vital context to the very connection one has with the Gods, their practice, community, and their place within it. I can relate to this concept because of the many different aspects in my own practice that are outside of the “norm” within greater community expectations. My personal culture plays a big role in my own brand of Polytheism.

There have always been many attempts, whether over the internet or in person at festivals, to clarify what acceptable Polytheism is. The ongoing desire to define modern Paganism and Polytheism is nothing new, and sometimes that is accompanied by judgement and the creation of normative values focusing on who fits inside of the circle and who does not. Communities often focus on differences as a way to identify parameters and cultivate shared social standards. These very differences and nuances also push people into the margins of a community and can lead to ridicule, feelings of isolation, and additional challenges that come with being right outside of the lines of acceptable culture.


And for all of these reasons, I decided to turn to Jolene Dawe and speak with her about the motivation and drive to create what has become #MyPolytheism.

Crystal Blanton: In creating the My Polytheism site and concept, did you think that it would call to so many people?

Jolene Dawe: I cannot emphasis ‘no’ enough, here. The site started as a place for me to gather links that I didn’t want to lose, when people started writing their own #mypolytheism posts in response/inspired by mine. One day, someone was wrong on the internet, and I got annoyed. Those responses were heartening.

I’ve been blogging about my path for awhile, and I do get people reaching out to me regularly, who are put off by the debate style that passes for community building in the louder section of the Pagan blogosphere, who don’t want their paths or experiences picked apart, who are tired of hearing that they’re wrong somehow. As there’s been more and more talk about this so-called Polytheist Movement, I realized that, you know, phrasing it like that, as if there’s some collective movement around whose tenets people agree, is misleading.

Because My Polytheism has zero interest in deciding if others are ‘doing polytheism right.’ The idea of there being some homogeneous polytheism tradition, where one must approach the gods through appropriate people, really turns me off. The looking back to how ancient polytheism was, with some rose colored glasses, as if that’s something to bring forward . . . no, thank you, but no. I don’t want a state-sanctioned polytheist approach. I’m female; would I have been allowed to devote myself to Poseidon for life, if we existed under a polytheist world since antiquity? Because, I doubt it.

So, My Polytheism came about in part because of that — can we maybe stop arguing about who’s ‘doing it wrong’ and instead maybe share what it is that we’re doing? Can we move away from wanting contemporary polytheism to be rooted in sameness — in where we hold the gods in the ordering of society, in how we think of them, in how we worship — and instead maybe root it in hospitality? I’m weary of it being acceptable to tear into people online, because “they’re nice in person” — which is a refrain I heard all the time during my years interacting with heathens on the east coast, in person. Can we be kind to one another? Can we stop pretending that personal attacks because you don’t agree with someone is acceptable? Can we admit that the perennial debates are going to keep happening, and not everyone needs to be a theologian, or a scholar, or even just want to debate. Can we please, please, move beyond this stage?

I did not know My Polytheism was going to become a project, when it went live. It was really supposed to be this depository of links, for my own ease of reference. Clearly, I was wrong.

CB: What do you feel that My Polytheism adds to the idea of community and the culture of modern Polytheism?

Jolene Dawe

Jolene Dawe [Courtesy Photo]

JD: Off the top of my head? A safe space to share, where the authors of the various essays/blog posts get to determine how they engage with others. It’s been criticized that because My Polytheism does not allow debate on the site, that it’s anti-debate. It’s not. I’m not. What I am, though, is against the idea that people are obligated to participate in debates, that they somehow owe anyone else an explanation as to why their experiences are as they are. I’m not going to provide one more space for people to attack someone. If you want to talk to one of the contributors about what they have to say, you need to go to their blogs and comment to them directly. They then get to decide if they want to engage with you or not. It’s completely up to them.

I think My Polytheism also increases visibility of the diversity with contemporary polytheism. I want it to. I hope it does. I do know that already people have found others whose work they may not have found otherwise — I’ve ‘met’ a ton of new people I didn’t know of before, that’s for sure. There are so many people who have felt alone, or in the minority, and I think My Polytheism is helping to challenge that. Certainly, having examples of the different ways a polytheist life might look is a positive thing.

Another thing about My Polytheism is that — yeah, I’m the curator of sorts, in that I’m maintaining the space — but it is nothing without the contributions of other polytheists. In that way. it’s a collective effort. My Polytheism is ours. It wouldn’t work any other way, because I really do not care about telling people how to be. I want to share what I do, and I want to know what you do, because I’m nosey, and because I’m curious, and because I find this all fascinating, and because I find it inspiring. I like stories. I want to hear yours. You know?

CB: Sometimes bridge work can be difficult in any community. What would you want to emphasize about My Polytheism to those may not understand the need for safe space within the modern Polytheism community?

JD: I’d like them to pause and consider that, if they don’t feel a need for a safe space within the modern Polytheism community, it might be because they have the privilege of not needing it, and that this does not mean others do not. I know ‘privilege’ is something of a buzzword these days, but it’s necessary to confront this: people want safe spaces. I’d argue that they need them. Not everyone can tackle issues in the same manner, whatever those issues are, and they shouldn’t be expected to.

I want community, I even want in-person community, but I don’t want just anyone. I want the people that are going to nourish me, who are going to encourage me. Beyond that, I don’t want people to feel they cannot approach their gods because of whatever reason. Because they can’t leave their houses, because they don’t *want* to leave their houses, because they’re not able-bodied, because they’re not comfortable in their skin, because their would-be communities are intent on telling them why they can’t be involved with the powers they’re involved with, because of their skin color or their gender orientation or their sexual preference, or a host of other reasons. We need safe space within the modern Polytheism community because modern polytheists are asking for it, are responding to it. You don’t have to understand. You don’t have to want to contribute to it — but you don’t get to decide what other people want or need .You do not get to decide how other people want to build community.

My Polytheism is not a place for everyone, and it’s not trying to be. There is the whole of the Internet to debate and attack and criticize. If that’s all you’re after, in community building, you’re going to have to go elsewhere. And, because I know there are those out there who love to send hateful and abusive private messages and emails, I’ve also made it clear that any sent my way about this topic are to be considered submissions for publication, because they will go live. So far, I haven’t gotten any. Which maybe isn’t the best way to build bridges, but I’m not interested in building bridges with people who only want to tear others down.

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When reaching out to Jolene about this project and its subsequent impact, I also decided to reach out to several of the people whose pieces were published on the website. What motivated them to write about their brand of Polytheism? What inspires their reflection of Polytheism? What hope did they have in sharing this with others?

Their answers are just as diverse and layered as the makeup of our community.

I was motivated to write an entry for #mypolytheism because I know I’m deviating from the “mainstream” ideas of Paganism and Polytheism with my practice. There’s a lot of gatekeeping in the wider online community, ideas of how things should be done in order to be correct, which can be demoralizing for those of us who can’t seem to find a home in the established Pagan and Polytheist religions. Personally, I take the stance of a Chaos Magician, in that what is correct… is what works. And that may not be the same for everyone; each person needs to experiment and see what works for them. And it’s likely to be a continuing work in progress.

I wanted to be part of something that strives to show everyone who is doing things a little different that we’re not alone. And I wanted to be part of showing the gatekeepers that we are just as valid and active as they are, no lectures required. We’re all doing our own thing, and it’s beautiful, and awesome, and amazing. By being able to share what we’re doing with each other, we’re sharing ideas, and helping each other.

Maybe someone in Russia is doing something really interesting someone in California might like to try out. Maybe new and more dynamic and inclusive religions and traditions can grow out of solitaries sharing information, and maybe not. I know there’s already a new community of support that’s grown out of the movement, for Pagan and Polytheist monastics, and it’s so exciting to see everyone talking, and so many people saying “I’ve been interested in this for *years* and never knew anyone else was interested!” It’s wonderful to see so many people connecting and sharing ideas. I don’t know if that would have happened without #mypolytheism. – Celestine

Alley Valkyrie [Courtesy Photo]

Alley Valkyrie [Courtesy Photo]

I was motivated on two levels. One was the increasingly rigid definitions that were being put out there by self-styled “leaders” about what polytheism is and isn’t supposed to be. I felt that those ideas were very limiting and excluding of many people and practices, and that they failed to accurately capture the diversity of ideas and ways within polytheism.

The other motivation was those who had already put their reflections out under the #mypolytheism hashtag. It was quickly obvious to me that so many of us had been feeling the same thing and they idea of putting out our own thoughts became quite contagious.I hope that from this sharing that others who are either on the edge looking in or have felt excluded by the rigid definitions of the past realize that there is a place for their practices and style of worship within polytheism, and that there is no “one true way” of being a polytheist.

I envision a community where folks are free to share their ideas and experiences without being told that they are “doing it wrong”, and that they can take inspiration from others who are putting their experiences out there. – Alley Valkyrie

As I understand it, My Polytheism was started in order to highlight the many diverse ways of being a polytheist. It has already shown that people are building community in ways that are unique and valuable, such as polytheist monasticism (the kind of monasticism that serves a wider community). It has created a safe space where people can share their feelings about their relationship with the gods.

Some people have complained about it not being a space for debate. As I see it, there are two ways to arrive at knowledge – (1) by debating and trying to eliminate the “incorrect” point of view; (2) by sharing experience & feelings and building up a richly textured view of reality. Since religion is largely about feelings and experiences, the debating approach won’t help much. My Polytheism is clearly about sharing feelings and experiences. And frankly I don’t want my heartfelt experiences to be a matter for debate. You can debate theology all you want, but ultimately the nature of the gods is a mystery and one that we all perceive in different ways.

There is so much debate everywhere else on the Internet – it’s lovely to have a space that is more like a sharing space where people can post their thoughts & feelings and not get shot down in flames for it. – Yvonne Aburrow


Yvonne Aburrow [Courtesy Photo]

It was the tag line on the Facebook page that first caught my interest: “Visible. Vocal. Diverse.” That’s well aligned with my values. I want folks to hear from polytheists who celebrate diversity in polytheism. There are plenty of people who will tell you you’re doing it wrong, or assert that you’re not really a polytheist. There are plenty of places that attract attention by courting controversy and heated debate. But there are precious few places where I can set aside that sort of discourse entirely, and simply be heard on my own terms in a space of sacred hospitality. Magic happens in those places, and I want to contribute to that magic!

As a member of a minority religion, it takes courage for me to share details of my devotional and contemplative practice publicly. There are risks involved in doing so, especially given that sincere religious devotion in a polytheist context is often dismissed as “crazy” or “backward” in the dominant cultural milieu. If I fear my personal religious experience might be debated or insensitively picked apart by bullies – people who don’t know me or the challenges I deal with, and aren’t even peripherally involved in my relationships with the deities I venerate – I’m far less likely to share these things.

By providing a welcoming space for marginalized voices, and relief from the constant worry about being dragged into the kind of debate-driven discourse that is so prevalent elsewhere, My Polytheism emboldened me to speak up and contribute.

I hope it will amplify the voices of polytheists who are marginalized – voices that might not have been on our radar otherwise, yet have much to contribute to modern polytheism. I hope the project reaches people who feel underrepresented or unwelcome in polytheism, and brings them comfort, camaraderie, and the reassurance that they’re not alone. And finally, I hope it drives home the importance of creating spaces with clear and well-defined boundaries, in which voices that often go unheard are given a platform to address their communities on their own terms. I’m a co-administrator of a new discussion group on Pagan and Polytheist Monasticism, and our guidelines were inspired by those of My Polytheism, so the project’s influence is already expanding! – Danica Swanson

Danica Swanson [Courtesy of Arrowyn Craban Lauer]

Danica Swanson [Courtesy of Arrowyn Craban Lauer]

This project, while drawing some criticism, has come at a time when many people are looking for a place to celebrate their differences and similarities with others in spiritual community. It is also very relevant that many are actively in search of a safe place within the world; our spiritual communities are not void of this need.

As our communities grow and expand, we see more glimpses of what gaps exist and what needs go unfilled within the larger communal sphere. Acknowledging the needs of those within the margins can be a vital and healthy piece of the much larger picture of any group of people. How do we embrace the sharing of those same perspectives as the gifts that come from the diversity of different practices, experiences and stories?

It brings back into focus many of the questions that communities ask when they are in a process of growth and formation. How can we embrace differences? What is the value of holding space for those who outside of the norm of overculture? How do we welcome diversity? What is the benefit of stretching our own understanding about the practices and needs of others? How is safe space for the nuances of culture intersect with our ability to create healthy community? How does the desire to formulate a common framework for Polytheism limit our ability to learn and grow through the myriad of practices and beliefs we encounter?

While some of the concepts that communities explore in the development of culture are large and require much contemplation, others are rather simple. Our collective community is just as varied as the Gods who are worshiped around the world. We often forget inside of modern depictions of polytheistic practices, that we are but one segment of a much larger system of worship that spans time and physical spaces And what we have to gain from exploring the many different interpretations of personal practice is much greater than what we could ever lose.

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This column was made possible by the generous support of the members of Come As You Are (CAYA) Coven, an eclectic, open, drop-in Pagan community in the San Francisco Bay Area.

The views and opinions expressed by our diverse panel of columnists and guest writers represent the many diverging perspectives held within the global Pagan, Heathen and polytheist communities, but do not necessarily reflect the views of The Wild Hunt Inc. or its management.

TWH – Over the past year, issues related to transgender rights have crested in mainstream social discourse. The most recent national debate has centered around the passage of North Carolina’s Public Facilities Privacy & Security Act (also known as House Bill 2 or HB2) that, among other things, “blocks local governments from allowing transgender persons to use bathrooms that do not match the biological sex.”

The collective Pagan, Heathen and polytheist communities, as diverse microcosms of the greater whole, are not free from similar debates, discussions and, at times, serious conflicts on the subject of transgender inclusion. While never fully disappearing from the culture’s meta-dialog, there are times when a particular event or action rekindles the conversation with renewed fervor, pushing it to the forefront of communication.

And that is exactly what has happened over the past month, reaching a fever pitch last week. Transgender inclusion became a focused topic in a conversation at the Pagan Unity Festival (PUF) in Tennessee and, similarly, the subject became the focus of online protests due to a newly proposed anthology edited by musician, author and priestess Ruth Barrett.

While some of the dialog was offline, most of it appeared in digital forums. Those people who do not use social media regularly or not all, may have seen or heard only bits and pieces of the conversation. Through interviews and public postings, The Wild Hunt has put together a look at just what happened and why.

“I guess this all started three weeks ago at Pagan Unity Festival. I was a VIP and sat on a panel to discuss topics of Paganism on Thursday afternoon,” explained Heathen author and craftswoman Gypsey Teague in a message to The Wild Hunt.

“When my turn came I called out some of our female elders in the Pagan community for being sexist and exclusionary due to their philosophy of gender versus sex. I stated that it was insane to tie someone’s religious following to what does or doesn’t appear between your legs or in your genetic DNA. Unfortunately there are still some women out there that not only believe that but force it on their line and their ilk that follow her.”

After that event, Teague was interviewed by  the hosts of the Tree of Life Hour at Pagans Tonight Radio Network. As advertised, the two-part radio show was focused on the “transgender issues that are coming up again and again in our community and how we as a community should respond to folks who have a different gender expression than the binary male/female cisgender.”

Teague said, “By the end of the event it seemed like everyone was talking about transgender exclusion and how I was ‘pissed’ at the discussion; which was not true. What I believe is that if you tie your religion to a penis or a vagina you don’t deserve to be in the religion. We have too many examples of gender fluidity in our paths to still believe or accept this.”

Around that same time, author, musician, witch and Dianic priestess Ruth Barrett was launching an IndieGoGo campaign to raise funds for her new anthology titled Female Erasure. Barrett explained to The Wild Hunt, “Female Erasure is an anthology that celebrates female embodiment, while exposing the current trend of gender-identity politics as a continuation of female erasure as old as patriarchy itself […] Female erasure is being enacted through changing laws that have provided sex-based protections.” The unedited interview in its entirety is available here.

The IndieGoGo campaign was launched June 4 with a goal of raising $25,000 toward editing, design, legal and technical fees. After only eight days, the campaign has reached 50 percent of its goal. Barrett said, “Our contributors want radical societal change – freedom from oppressive gender roles, not from our sex. We want a world free of the so-called gender stereotypes of ‘femininity’ and ‘masculinity.’ We want a world where the ideal of diversity is not abused to oppress and erase 51 percent of humanity. We want a world in which everyone’s biological reality is honored, our sacred bodies are celebrated, and where sex-based violence and enforced gender roles become obsolete.”

Despite Barrett being the editor, the anthology is not a Pagan-specific project. Its projected audience is far broader and most of its contributors do not fall under the Pagan, Heathen or polytheist umbrella. With that said, the project does include several Pagan voices, such as Ava Park and Luisah Teish, and essays that discuss the proposed issues from a Pagan perspective. One of Barrett’s own offerings is titled, “The Attack On Female Sovereign Space In Pagan Community.”

For Barrett, the project is linked to spirituality in that she has been “assisting women in the often painful process of coming into awareness about how male-centered cultural and religious views and institutions have been foundational in their very personal sexual, physical, and emotional abuse, and how patriarchal socialization powerfully influences their self-perception.”

While a few of the unpublished anthology’s essay titles evoke what some might consider a feminist spirit consistent with many Pagan practices, other titles raised immediate concerns, resulting in a fierce wave of backlash. Along with that spirit, there is also an expression of what is being called “transgender exclusion” and “transphobia.” In our interview, Barrett said that “transgender politics dismisses biological sex differences as irrelevant, while suppressing critical conceptual examinations of gender itself, ignoring the history of female class oppression, enforcement, male domination, sexual violence, personal suffering, and social and economic inequality.”

The first protest came in the way of a June 5 call-to-action blog post by activist and author David Salisbury. He wrote in part, “As a leader of the largest witchcraft tradition in Washington DC, I refuse to sit in silence. As an author and teacher of Goddess spirituality, I refuse to sit in silence. As a queer person, I refuse to sit in silence.” After Salisbury, the online, written protests only grew in number through both the blogosphere and social media, including posts from Peter Dybing, Vanessa Blackwood, Estara T’Shirai, Yvonne Aburrow, and Susan Harper.

After reading the funding campaign explanation and exploring the work of various authors, Pagan transgender activist and vice president of STRIVE Rev. Katherine A. Jones said, “I find it disheartening that so many women are so mired in a combination of transphobia and internalized misogyny that they are willing to blatantly attack their fellow women in the name of this exclusionary false feminism they have created […]The obsession with so called ‘biological sex’ is an indicator of women who see themselves as nothing more than vaginas. Just like the patriarchal men who oppress them. Unfortunately it seems to be common even within the Pagan community.”

Barrett said that she fully expected the backlash. When asked specifically about transgender exclusion and the erasure of the transgender identity within the scope of the book, she said, “While it is well-documented that physical and sexual violence against women and girls is on the rise globally, so-called progressives and the transgender lobbyists are acting to silence, disrupt, and legislate against our ability to name, gather and address the issues of our own oppression. This is female erasure.”

She added that the anthology addresses “concerns about a very profitable and growing transgender medical industry targeting well meaning parents, vulnerable children and adolescents, with no other options discussed other than transitioning that results in sterilization and a lifetime of dependence on pharmaceuticals and with no long-term studies of the health impact, are silenced. In this industry young lesbians and gay boys can be “normalized” by transitioning them. The possibility that homophobia is playing out in this issue seems to be too taboo to discuss.”

Arguably the most public outcry came from activist and writer Alley Valkyrie via Facebook.* On June 7, Valkyrie posted an “Open Letter to the Pagan Community,” which was shared over 250 times in that forum alone. The letter read in part, “As a pagan and a cis woman, I cannot and I will not remain silent on this matter, and I will not stand by in the face of violent targeting that is being enacted in my name.”

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Valkyrie clarified later that, while she does not support the anthology or Barrett’s work, her letter was actually aimed at attacks reportedly being launched at some of the bloggers who had previously spoken out against Barrett’s anthology. In the letter she said, “I also recognize that by posting this, I will also likely become a target.”

Shortly after the publication of her open letter, the post was removed along with other similar ones. Then she was locked out of her Facebook account for 24 hours. Other Pagans were reporting similar occurrences around that time. Valkyrie’s letter can be found in its entirety here.

Valkyrie and others have accused Barrett of being “complicit in this violence” due to her close association with those suspected of enacting what is being labeled as “doxing.” Barrett said she knows nothing of these attacks and hasn’t been following the online backlash.

But that is not where the story ends; it is where it gets more complicated. In her open letter, Valkyrie addressed Cherry Hill Seminary (CHS) due to its continued relationship with Barrett. The letter reads, “I am calling on Cherry Hill Seminary to publicly disassociate with Ruth Barrett immediately.”

Within twenty-four hours of hearing about letter, Barrett resigned saying, “I believe very strongly in the mission of Cherry Hill Seminary and their academic commitment to diversity in their faculty and the free exchange of ideas. Rather than let my participation endanger the future of Cherry Hill Seminary, it made the most sense for me to respectfully remove myself. While some doors have closed to me, I will continue to teach as I have been doing all along.”

In an interview CHS director Holli Emore told The Wild Hunt that Barrett tried to resign last fall when similar issues rose the surface, but the CHS governing board would not accept the resignation. Emore explained, “The work of a seminary is to prepare people to facilitate healing and build bridges. The work of higher education is to expose students to as many ideas as possible and to develop critical thinking skills.”

At the time, the seminary stood behind its commitment to academic freedom. However, Barrett did cancel her fall rituals course and, as has been revealed, hasn’t taught any class at CHS for four years even though she is listed as faculty.

This time around, the school accepted the resignation.

“Cherry Hill Seminary has never and would never condone violence against anyone and most certainly supports the full rights of transgender individuals,” said Emore. “The kind of attacks of unbridled animosity against Pagans on issues like this is indicative of a deeper need. It is clear to me that CHS is needed more than ever.”

CHS President Jeffrey Albaugh took to Facebook, saying, “Although I find the events disheartening and depressing, I keep returning to a single question: what do I have to offer that can aid in the process of resolution? The answers were simple. I can listen. I can enter into dialogue. We can have a discussion on the matter. This ability to enter into dialogue is, in my opinion, one of the hallmarks of leadership.”

Albaugh added that, since the issues came to light, nobody had reached out to him personally and that “demands have been posted on the Internet, strewn across Face Book and re-blogged ad infinitum.” He said, “No wonder this is off the rails. Everyone is shouting and no one is listening. So this, then, becomes my invitation. Contact me.”

While issues, reports of attacks, and conversations continued to circulate online, Witch and blogger Pat Mosley took a different approach to action in support of transgender rights. Like Barrett, Mosley is now spearheading an anthology project, but this one gives voice specifically to “Queer, Trans, and Intersex Witches.” The proposed book Arcane Perfection, was first imagined as a coven-based “zine” but, as Mosley explained, “recent events” have changed its direction.


“HB2 was probably the biggest one. We really snapped into this mindset of needing to be there for one another — a lot of us can’t be out to our families or at work, so our coven is really our sanctuary,” explained Mosley. “Hearing that a Pagan community leader was editing a new anthology which, in part, appears to be discussing trans civil rights as an attack on women’s rights inspired our decision too. Both of those things affect more than just our coven.”

Mosley went on to say that many “Queer, Trans, and Intersex people find power in Witchcraft” and that will hopefully serve as a point of solidarity “regardless of specific tradition, and regardless of the geographic distance between us.” Another objective, as Mosley described, is to address “the way Wiccans talk about gender.”

“We want to see that [discussion] evolve,” Mosley said, “Most Wiccans and other Pagans these days seem to want LGBT+ people to feel included. Often that looks like adapting a hetero-centric framework to accommodate other perspectives. Our intention with this zine and now the book is to have Queer, Trans, and Intersex people define and talk about Wicca, Paganism, Witchcraft, etc, rather than positioning cis/het Pagans as the owners of traditions with the authority to include or exclude us.” The deadline for Mosley’s new anthology is set at Aug. 1.

Neither Mosley’s or Barrett’s anthology have a set delivery date yet. However,  they are both in production and moving forward.

Returning to Barrett, in reaction to what has happened this week, she added, “Everyone is entitled to their sense of identity. What often goes unexamined at a deeper level is the contextual influences and cultural norms (including enforced gender stereotypes) that informs consciously or unconsciously how a person arrives at their identity. This is explored within the anthology in many ways. ”

The current debates, arguments and the reported attacks may not yet be over. Time will tell.

But the subject is certainly one that will persist, as it always has, into the future at both public gatherings, like PUF, and online through blogs and social media.

Looking over the entire situation from beginning to end, Emore said, “When respectful dialog is silenced by threats, we are all diminished.”

In a blog post, author Yvonne Aburrow offered a different type of community call-to-action, saying, “Gender essentialism and separatism is the mirror image of patriarchy. We reject the patriarchy and the kyriarchy. […] Let us magnify and glorify the images of divinity within ourselves and each other. Show forth love and beauty and creativity; celebrate the radiance of the many-hued multiplicity of gender expression, sexuality, and the human body.”

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* [Editorial Note: The Wild Hunt always aims for balanced news reporting. However, as a community-based source, there are times when our writers are affiliated, in some way, with aspects of a story. In those instances, we make a decision on how to ethically handle the story. Today’s article was such a case. Our managing editor currently teaches a class at Cherry Hill Seminary, and one of those quoted above is a Wild Hunt columnist. Our editorial team reviewed this article carefully to ensure a clear presentation of the issues.]

In recent years, there has been growing public discourse surrounding something called ‘consent culture.’ It has led to the institution of laws and policies, the creation of workshops and launching of public actions in mainstream communities around the world. The prime objective is to confront and end the near passive acceptance of what is termed ‘rape culture’ and to replace it with the promotion and enforcement of positive personal interactions initiated through mutual consent.

[From the Institution for Women]

[From the Institution for Women]

For example, The University of Georgia’s Heath Center joined the “Consent is Sexy” college advocacy campaign. Their website includes a clear definition of what is and isn’t consent. In 2015, the Scottish Police launched a “We Can Stop It” (#wecanstopit) public awareness campaign that featured billboards, press packets, and a clear reminder of the 2009 Sexual Offences Act. In 2013, a number of American advocacy groups launched the “No More” campaign, which gained notoriety when a number of NFL and College football players appeared in a #nomore television commercial.The No More organization,which speaks out about domestic and sexual violence, also sponsored a public service announcement that aired during the XLIX Super Bowl in 2015.

These are only three very visible mainstream examples of a much bigger movement; one that has touched all facets of society, both small and large. And, the collective Pagan, Heathen and Polytheist communities are not exempt from the conversation, becoming increasingly vocal on the topic in recent years.

This past last week, co-editors Christine Hoff Kraemer and Yvonne Aburrow released their anthology Pagan Consent Culture: Building Communities of Empathy and Autonomy. Published by Asphodel Press, Pagan Consent Culture contains 503 pages of essays, personal stories, and resources on the topic of ‘consent culture.’

Kraemer has a Ph.D. in Religious and Theological Studies from Boston University. She is an instructor in theology at Cherry Hill Seminary, a licensed massage therapist and the former editor of Patheos Pagan Channel. Kraemer has authored several books, including Seeking the Mystery: An Introduction to Pagan Theologies and Eros and Touch from a Pagan Perspective: Divided for Love’s Sake. Kraemer believes that the editing of this book was a natural flow out of her previous work.

Aburrow holds a master’s degree in Contemporary Religions and Spiritualities from Bath Spa University. She is a poet, and the author of a number of Pagan books, including All Acts of Love and Pleasure: inclusive Wicca. Aburrow felt that “it was time to do something to promote consent culture.”

PaganConsentCultureAnthologyCover_MediumWe caught up with both women to talk about the book, its place within the global conversation and why it was “time to do something.”

Kraemer said, “Pagans are no different from our wider society when it comes to our struggle to honor each other’s boundaries and treat each other as whole people rather than as objects.” Aburrow added, “​Pagan communities often feel they are immune from the ills that beset the overculture, and we congratulate ourselves on being enlightened about sex and sexuality, but just as much sex-pressuring, slut-shaming, prude-shaming, and gaslighting goes on among Pagans as it does anywhere else.”

Kraemer first stressed the need for creating clear definitions of the various “emotionally loaded” terms used within these conversations.The book’s introduction makes this effort. Kraemer summed it up, saying,”‘Rape culture’ is a culture in which we consider widespread sexual violence to be inevitable. It’s also one in which we dismiss many smaller, daily boundary violations as a normal part of social life.” She added:

Consent culture is all about the practice of respecting others’ autonomy — their ability to make choices for themselves — as well as claiming the right to make one’s own choices. It’s about respecting “yes” as well as “no,” and it’s about far more than just sexuality. Consent culture is about helping a community develop a more robust concept of personhood, and about normalizing behaviors that protect that personhood. It’s about celebrating individual sovereignty, while also exploring how to balance individual sovereignty with community, and honoring each others’ needs.

Pagan Consent Culture is broken up into three sections that contain a total of 33 essays written by an impressive diversity of writers. Aburrow said, “Most of the writers involved had a pretty clear idea of what consent culture is and ​why it is important – after all, a human being is a human being with the same needs for autonomy and respect. What was really interesting was how the contributors relate consent to their own religious, spiritual, mythological, and professional backgrounds and experiences.”

Kraemer agreed, saying, “I think our writers are so acutely aware of differences in expectations based on background and religious tradition that we all advocate for explicit verbal negotiation when it comes to establishing boundaries, especially around touch.”

After an introductory chapter, the first section, titled “Developing Pagan Philosophies of Consent,” leads with essays discussing “Pagan philosophies of consent and tackling complex issues.” The writers contributing to this section include John Beckett, Brandi Williams, Yeshe Rabbit, Helix, Sophia Sheree Martinez, Julian Betkowski, Theo Wildcroft, Raven Kaldera, Grove Harris, A. Acland, Thenea Pantera and Sebastian Lokason.

In the second section titled “Responding to Abuse and Assault,” writers share “personal narratives of abuse and healing.” The contributors include Sarah Twichell Rosehill, Cat Chapin-Bishop, Jason Thomas Pitzl, Shauna Aura Knight, Katessa S. Harkey, Kim and Tracey Dent-Brown, Lydia M. N. Crabtree, Lasara Firefox Allen and Diana Rajchel.

The final section is titled “Building Communities of Autonomy and Empathy.” Along with the included appendix, it provides “resources for teaching and practicing consent culture.” The writers offering insight here are Staśa Morgan-Appel, Tom Swiss, Nadirah Adeye, Zabrine Gray, Sarah Whedon, B.B. Blank, Sable Aradia, Raven Kaldera and Jo Anderson.

[Photo Credit:]

[Photo Credit:]

Aburrow said, “Consent is much the same in the different cultures, but how it plays out in Heathen, Druid​, Wiccan, and Polytheist settings will have different challenges and issues due to the different custom and practice in these traditions.” When asked if, in the editing process, they found any culturally-based differences between themselves, with Aburrow being from the U.K. and Kraemer, from the U.S., Aburrow said yes and she described the nuance:

The UK has a different relationship with Christianity ​(less than 10 percent of the population attends church, though about 70 percent regard themselves as “C of E” according to the census). Since much of Western culture’s attitude to sex is strongly influenced by the Christian obsession with it, I think the U.K.’s attitude to things like nudity, polyamory, kink, and casual sex is very likely to be different from that in the U.S.. The legal framework is rather different too.

As she noted, the U.S.’ age of consent does vary between 16-18. Like the U.K., Canada and Australia both hold 16 to be the age of consent. Even with that distinction made, Aburrow added, “We have Pagan camps and events in the U.K., and it would be great if they took a more robust approach to promoting and supporting consent culture.”

She did go on to say that she was pleased that the Pagan Symposium,”an umbrella group of all the different Pagan organisations in the UK,” endorses a Code of Conduct that supports ‘consent culture.’ Similarly, in recent years, many U.S.-based groups, such as Covenant of the Goddess and Coru Cathudbodua, have instituted organizational consent policies. And conferences and festivals, such as PantheaCon, are tackling the issue as well. That trend is only increasing.

However, the ‘Consent Culture’ movement and the campaigns have been criticized, even by advocates. For example, some feel that, in their simplicity, the mainstream campaigns fail to recognize the complicated entanglements of moral and social constructions that have given rise to ‘rape culture.’ Such campaigns, as illustrated above, are focused specifically on sexual interaction and are gendered, assuming a male attacker and a female victim.

Kraemer remarked that ‘consent culture’ is not only about sexuality. She said, “[It] is about helping a community develop a more robust concept of personhood, and about normalizing behaviors that protect that personhood. It’s about celebrating individual sovereignty, while also exploring how to balance individual sovereignty with community, and honoring each others’ needs.” She added:

For women and minorities, simply being out in the “wrong place” in public can be seen as violating social norms. Violence and the threat of violence are used to try to keep social hierarchy in place. These inequalities can make it very difficult to secure enthusiastic consent to many kinds of interactions.

The issue, or its solution, is more complex than simply “yes” and “no.” And, through the diversity of experiences and religious backgrounds of the included writers, Aburrow and Kraemer attempted to capture the many nuances embedded in the broader and very complicated discussion. Aburrow said:

There are a unique set of issues confronting Paganism – because we are both different from the mainstream, but we arose out the mainstream, and sometimes we are reacting to it, and sometimes we are just echoing it. We need to create communities that don’t replicate or perpetuate the abusive patterns of the overculture. We also have survivors of abuse coming into Paganism from elsewhere who needing healing and welcoming.

When asked if it was difficult to edit a book that handled such a personal and emotionally charged topic, they both emphatically said no. Kraemer said, “I find working with this material to be very heart-opening. We don’t look away from the stories of abuse — we have included some personal narratives, as well as some excellent articles from professional therapists and counselors about how communities can help guard against abuse.” Aburrow agreed, saying, “​It actually felt really great to be doing something positive and worthwhile about this issue.” ​

Pagan Consent Culture is primarily aimed at “Pagans in positions of leadership” but can be useful, as Aburrow noted, to “anyone who is interested in consent​ culture, and in grounding consent culture in a set of ethics and stories.” Kraemer also said, “I hope the book will also be eye-opening for leaders in other religious traditions, who may want to understand more about Pagan ethics in general and Pagan sexual ethics in particular.”

Right now, there is no follow-up book planned. However, Aburrow and Kraemer will, on occasion, expand the material for those “individuals and groups who want to delve more deeply into the topic.” They are also developing a list of “Pagan consent culture consultants — educators who are willing to make themselves available to anyone who needs support around these issues, or who wants to arrange a consent culture training in their area.”

In addition to the text itself, Aburrow and Kraemer have provided a companion study guide. Both the guide and the book are available in digital and paper format through their website and

11169720_10153214795797427_1682418998575965254_oOver this past weekend, Pagans, Heathens and Polytheists from around the country met in Detroit, Michigan for ConVocation. Held annually since 1995, the conference was reportedly once again a huge success. ConVocation is run by the Michigan-based Magical Education Council (MEC), who also sponsors a June Pagan picnic and the “Beyond the Veil” event in October.

Along with its usual merchants room, art show, drum circle and guest speakers, the 2016 event included a number of unique workshops and talks. For example, author and publisher Taylor Ellwood “co-facilitated the Pagan leadership workshop with Annika Mongan and Shauna Aura Knight.” This workshop was inspired by the new Pagan Leadership Anthology edited by Ellwood and Knight, and published by Immanion Press.

Rev. Kirk Thomas and John Drum were both in attendance, offering two different ADF rituals. Circle Sanctuary’s Selena Fox presented her Brigid Healing Ritual, including a special part dedicated to those communities affected by the water crisis in Flint. Similarly, Witchdoctor Utu of the Dragon Ritual Drummers created a sacred altar “to honour and bring forth the spirit of Doctor John Montanee” and led a “Voodoo Rite” for healing and purification. These are only a few of the many diverse offerings at ConVocation.

In retrospect, Utu said, “It can be easy to become jaded among some of the pagan events, especially if you travel to so many of them, but every once and a while we again see a community that is doing it all right and for all the right reasons. I can’t say enough about the staff and support crew of Convocation, for its size it’s a very well put together and organized event. They also find ways to makes sure the event brings all the attendees together, and keeps it cohesive as opposed to scattered, which makes its a lot of fun on top of everything else they provide.”

   *   *   *


This past month, a new group was formed called the Polytheist Death Guild. Its purpose is to open a “broad conversation in polytheist communities about death, dying, and the specific issues they present for polytheists.” Organizers said that they “intend also to provide resources for death preparation and funeral planning, and a library of articles and rituals for polytheists of many traditions.”

The Polytheist Death Guild was founded by Rebecca Lynn Scott, author of A Litany to the Many DeadScott lives in Seattle and has been helping to write “death rituals for the Hellenic Orphic Bacchic tradition known as the Starry Bull.” On the new website, she explains,”Preparing for the deaths of ourselves and our loved ones, mourning, and assuring that our deaths and funerals are what we want them to be: these are important issues that need to be addressed within our communities of faith.”

As of now, the Polytheist Death Guild has a website with a blog, which also includes contact information. The Guild can also be followed on Twitter @polytheistdeath. For those interested in this work, Scott said that they “plan to hold open chats on the first Tuesday and third Friday of the month, starting in March.” Contact the group directly for more information.

   *   *   *


Asphodel Press has just released a new anthology titled Pagan Consent Culture: Building Communities of Empathy & Autonomy. Edited by Yvonne Aburrow and Christine Hoff Kraemer, the book is broken into three parts and offers essays from over thirty different writers.

Aburrow and Kraemer said, “Although many Pagans see the body and sexuality as sacred, Pagan communities still struggle with the reality of assault and abuse. To build consent culture, good consent practices must be embraced by communities, not just by individuals—and consent is about much more than sexuality.” In part one, “writers develop specifically Pagan philosophies of consent, tackling complex issues.” In part two, the writers offer “personal narratives of abuse and healing,” including ways to prevent such cases. Finally, part three “provides resources for teaching and practicing consent culture.”

Pagan Consent Culture is now available in electronic formats or paperback directly from Asphodel Press via

In Other News:

    • While the Feast of Lights, ConVocation and PantheaCon are now over, there are still other conferences just over the horizon. Sacred Space is the next big event. It will be held Mar 10-13, at the Hunt Valley Inn in Hunt Valley, Maryland. Its featured presenters include: Ian Corrigan, Ivo Dominguez Jr. and Ellen Lorenzi-Prince. For up to the minute information on conference details, follow the conference on Facebook.
    • Heathens United Against Racism (HUAR) has announced a May Day event to take place “worldwide.” This event is called “Light the Beacons” and follows the tradition of fire-lighting in order to bring people together. Organizers explain, “On this coming May Day we call on all Heathens around the world who stand for inclusive, tolerant, and diverse practice to light a beacon in solidarity with all other Heathens who stand for these values in our spirituality.” They are asking people around the world to light a candle or even a bonfire on May 1 at any time during that day. After the event is through, they welcome photos of these lights on the event page.
    • After news was announced of John Belham-Payne’s death, the Centre for Pagan Studies and the Doreen Valiente Foundation were overwhelmed with an outpouring of community support. Since The Wild Hunt memorial tribute was published, the trustees of both organizations have set up a special John Belham-Payne Memorial Facebook Page to act as a gathering place for people to share photos and stories. And, in the wake of all those memories, John’s legacy has definitely proven that it will live on. This weekend saw the official launch of the book Doreen Valiente – WITCH.
    • Witch School International has announced that it is now offering “the Correllian First Degree in Spanish.” The course material was translated by Rev. Harwe Tuileva Primavera and uploaded to the school’s site. CEO Charlynn said, “In the coming months we will also be adding other new course materials.”
    • The Dragon Ritual Drummers has announced the release of a new single called The Riders of la Santa Muerte. Witchdoctor Utu said, “With one of our members Flint, being diagnosed with terminal cancer last year, we immersed ourselves in the mysteries of death, with her impending visit soon to arrive, we began to record most of our upcoming CD Dancing with the Dead which haled shortly before his passing.” Utu noted that they have now returned to that music project and decided to release the single in advance. He added that several members do personally venerate Santa Muerte, and often the group will dedicate a piece of music to a “spiritual or tangible force as an offering.” The Dragon Ritual Drummers can be found at Reverbnation.



[Courtesy CPS]

[Courtesy Centre for Pagan Studies]

It was announced on Monday that High Priest, Elder and Witch John Belham-Payne had died from kidney disease. John was Doreen Valiente’s last priest, the co-founder of the Centre for Pagan Studies, and the founder of The Doreen Valiente Foundation. He was a fixture in the UK Pagan community and dedicated to the mission of upholding the values of his teachings and sharing his magical inheritance and all he had learned with others.

John was born Jan. 5, 1952 in Dudley. He showed an early interest in music and the arts, which gave him the foundation that inspired his early career choices. After studying photography in college, John moved to Italy and worked both as a professional musician and bartender. John then returned to the UK and, after a brief stint working at a local zoo, he returned to music, “playing with a number of prominent [bands] as a drummer, and as a professional session player.” His career thrived. He worked both in the UK and in Hollywood, and befriended some of the industry’s biggest notables, such Led Zeppelin drummer John Bonham. According to some accounts, John was once asked to join that band, but declined.

by 1980, John had settled back in the UK, and began playing with the Brighton punk band called The Piranhas. However, in 1982, his music career ended abruptly after a serious car accident. Although the incident was career-altering, it opened the doorway for new journeys, one of which was the full exploration of his spirituality.

John had long since giving up going to any church. In the early 1970s, he began to study alternative religions, which led him to Witchcraft. His first formal studies were with traditional Welsh Witches Patricia and John Edwards, who initiated him into the Craft in 1973. After moving away and practicing solitary for years, John found Audrey and Ralph Harvey, who ran the Order and Coven of Artemis, a group founded in 1959. Through their teaching, John returned to group study and was eventually initiated into their coven.

Over time John began to recognize the need for a central and credible educational space for “those wishing to learn for themselves […] about the ancient religions of the world.” He himself had struggled to find good teachers and safe places to practice. With that in mind, he, along with his wife Julie, established the Centre for Pagan Studies (CPS) in 1995, setting up shop in the 18th-century barn that rested on their property in Sussex. Over the next five years, prominent speakers and teachers from across England visited CPS to share their practice and pass on quality information to new seekers. The centre also offered a private space for ritual and celebrations.


At the Gerald Gardner Blue Plaque Ceremony 2014 [Courtesy Yvonne Aburrow]

It was during this time that John met Doreen Valiente. She was invited to a Samhain celebration at the centre and became an immediate fan of its work. After some time, John began to study with Doreen, who eventually initiated him to his 3rd degree and made him her High Priest. But then in 1999, Doreen became ill. Before she died, John learned that he was to inherit her entire Witchcraft and magical collection, including books, manuscripts, artifacts and even items of Gerald Gardner’s.

According to sources close to John, Doreen told him, “You can do anything you want with it, you can sell it, you can give it away, you can set fire to it, but one thing I know is that when the time comes you will do the right thing.” When the time came, John performed her funeral rites and said, “goodbye.” But, he could not forget her words and, therefore, he made a new life commitment. In doing so, his journey would change again.

In 2000, he and Julie moved to Spain and opened a design business called Pueblo Interiors. They began to sort through and restore Doreen’s enormous collection. In addition, the Centre for Pagan Studies, which had lost its physical space in the move, continued to press forward with its own educational mission. John’s life became dedicated not only to the sharing of accurate Craft information but also to the protecting and preserving of its past.

In 2011, John helped to establish the Doreen Valiente Foundation, “as a charitable trust.” Shortly after, it took legal possession of Doreen’s collection and, ever since, its trustees have been working on a number of projects to preserve and share Doreen’s legacy, as was John’s mission. To date, that work has included the publishing of stories, books, poetry, her biography and more.

John was passionate about this work. In recent months, his time was dedicated to the upcoming book release of Doreen Valiente: Witch and the two formal Witchcraft exhibitions that will open in Brighton in 2016. Unfortunately, John would not live to see all of these dreams fully realized. His illness caught up with him and ended his life before a single ribbon cutting on even the very first of the two exhibitions. John died at home peacefully, surrounded by family.

Here are some words shared by friends who were close to him. Ashley Mortimer, a Trustee of the Doreen Valiente Foundation said:

[John] and I connected when we first met, I think he writes somewhere that it was one of those meetings where we both knew something would come out of it – I’m ashamed to admit I didn’t share his insight at the time. But through our friendship he changed me; he helped me to find my way to being able to recognise the magic at work in those moments of chance. […] John, in his amiable, gentle, kindly and really really strong and firm way helped me to see how others could be helped too – those looking, seeking for a path who don’t need to be placed or pushed onto it, but shown how to find it for themselves. So I’ll keep all my promises to him, I’ll pick up whatever mantle he wanted to give me and I’ll promise to try to wear it lightly as he always did. I can’t do anything else.

Mike Stygal, President of the Pagan Federation, said:

John was a lovely, dedicated, determined, passionate, compassionate man. John was a good friend to Paganism and Wicca and John was also my friend. Death has been cruel in snatching him away before he could get to see the opening of the exhibition that was such a major part of what he’d been working towards since Doreen Valiente died in 1999. But his vision will be realised, and will be a tribute to his work in preserving the memory of Doreen Valiente.

 Yvonne Aburrow, author and blogger, said:

I am very sad to hear of John’s passing. He was a really nice man who worked incredibly hard to get the blue plaques on Doreen Valiente’s block of flats and Gerald Gardner’s house, and ensure that Doreen’s priceless collection of Wiccan artefacts are safe for posterity. I saw him at Witchfest and we had a hug. He was always kind and welcoming. He was so excited about the upcoming exhibitions about Doreen in Brighton that he worked so hard to get off the ground. He will be sorely missed. My heart goes out to his wife Julie (also a lovely kind human being), his family, and all who knew him. May he rest well in the Summerlands and be reborn among us.

From the Doreen Valiente Collection [Courtesy D. Romero]

From Doreen Valiente Collection [Photo Credit: D. Exposito Romero]

John’s reach traveled far beyond the borders of the UK Pagan community. Daniel Expósito Romero, Pagan Federation International, wrote:

I first met John, together with Julie, in 2011, when they both attended the pagan conference I organised in Madrid. From the very beginning the both struck me as genuine and committed people. They drove all the way from Benalmádena to Madrid, carrying some of the renowned artifacts from Doreen Valiente just to offer the attendees a unique chance to see them, and to hear some of John’s stories. […] Later on, I was honored to be able to translate ‘Where Witchcraft Lives’, Doreen’s first book, to Spanish. This project, together with my work in PFI (of which John was a great supporter) allowed me to get to know him a bit more.

John was very kind person, who not only helped other people, but also acknowledged their effort. He truly valued and appreciated them, and was always willing to show it. He always talked about Doreen with great enthusiasm, like some he profoundly admired and who inspired him. With his stories, he had the ability to bring her back to life. During his last years, and since Doreen’s passing, he committed himself to the titanic task of setting up the foundation and taking good care of her legacy. Some may feel that he didn’t get to finish this (and I’m sure that, wherever he is, he feels the same way); but this is the work of a lifetime! And, in fact, he has already accomplished many things with the foundation and the centre. I’m sure others will now take over and continue his work. I’m also sure that he will be back with his loved ones, to remember, and love them again. Blessed Be!

Link, the National Coordinator for the Pagan Federation International – U.S., said:

I met John in 2014 when he and his wife Julie came to Florida to give a presentation about Doreen’s life. They visited my home the night before, and it was an excellent opportunity to learn about important pieces of Craft history. John had a way of telling a story with such charisma that the entire audience was completely engaged…The world lost a great person today, but it is times like these that try our personal beliefs about what life, death and rebirth really are.  While it is natural to mourn John’s death, hopefully we will celebrate his life.

In the Pagan world and beyond, John was admired and loved, as a teacher, musician, friend, husband, father, Witch and priest. His spiritual work began as a typical personal journey, just as many do, but ended with the legacy of a lifetime. He walked a religious path that led him into a legend, whose challenge he took up with grace, integrity and passion. John will be missed by the many people he personally touched over the years. But he and his work will live on through the organizations that he supported and through the realization of his dreams. Just as Doreen passed a light to him to share with the world, he has passed that same light to others who will now carry his vision far into the future.

To the very end, he “did the right thing.” What is remembered, lives. 

 *   *   *

Note: All words of condolences can be sent to the Centre for Pagan Studies or Doreen Valiente Foundation, through their Facebook pages or email. The family has also set up an memorial fund and ask that, in lieu of flowers, people donate to this fund to support the continuation of John’s work. All money donated will be used to help finance the upcoming Brighton exhibitions and others in the future.

shawnus2We were recently informed that Lord Shawnus, High Priest of Pennsylvania’s Coven of the Catta has passed away. Born in 1951, Lord Shawnus, also known as Gary Lee Hoke, was an initiate of Lady Phoebe Athene Nimue. He met her in 1981 and, through her teachings, pursued his degrees within that tradition. After seven years, he earned his third and stayed on with Lady Phoebe. He eventually took over the role of High Priest.

In 2011, Lord Shawnus appeared on Animal Planet’s original show “The Haunted.” The show features a couple who moved into the house previously owned by Coven of the Catta founder Dr. Santee. In his interviews, Lord Shawnus attempts to “set the record straight” about his coven’s founder and the practice of Witchcraft.

In 2012, Lord Shawnus began blogging regularly at both of his own site and the coven’s. He also created two pdf documents detailing the long history of his coven. In early 2014, Lord Shawnus also recorded his own struggle to clarify Pennsylvania’s marriage laws, in terms of a Wiccan clergy’s right to officiate. After contacting several Pagan organizations for advice, including Covenant of the Goddess and Lady Liberty League, Lord Shawnus found a lawyer who helped work through the definitions and restrictions. His effort not only clarified the laws for his own coven and practice, but also for the local county courthouse who had been unclear as well.

Lord Shawnus was a dedicated Wiccan practitioner and Priest of the Craft. He will be missed by his students and fellow clergy. What is remembered, lives.

*   *   *

Bell Book Candle

Another metaphysical store, Bell, Book and Candle, announced that it would be closing its doors. The owners explain, “We have been losing money for quite some time and cannot afford to stay open.”

Located in Dover Delaware, Bell, Book and Candle was first opened in 2001, and was imagined as “an old-style general store in that [they] carry a bit of everything and are willing to order or to track down unusual items.” As the owners note, the store is owned by witches who “know what they are doing.”

However, times have changed, and the store will be closing permanently on June 24. Starting today, the store is offering deep discounts, and after July 11, it will accept only cash purchases. In addition, the owners will be selling the building itself.

However, they were quick to note that the popular Delmarva Pagan Festival will happen as planned. And, the book signing with author Courtney Weber, scheduled for July 25, will also be held, but at a new location.

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Aline “Macha” O’Brien

Over the weekend, it was reported that Aline ‘Macha’ O’Brien had a stroke and had been rushed to Marin General Hospital. The stroke occurred Friday night, while O’Brien was home. She was quickly transported to the closest hospital, where she was treated. O’Brien has since been moved to Kaiser Terra Linda in San Rafael for further treatment and therapy.

O’Brien is a longtime witch, Priestess, ritualist and member of the Bay Area Pagan community. She is one of the original members of the Reclaiming Tradition, founded in the 1970s. Currently,O’Brien is an active member of Covenant of the Goddess, a regular presenter at PantheaCon, a representative of Cherry Hill Seminary, and a participant in the Marin Interfaith Council. And, that just scratches the surface of her work. O’Brien is also a speaker and writer. She blogs regularly about her journeys at The Broomstrick Chronicles.

O’Brien’s family is reporting that she is doing well and that the stroke was minor. She is now in recovery and in good spirits. She is thankful for all the healing prayers and has plans to return to her work as soon as possible.

In Other News

  • Another Parliament announcement occurred this week. P. Sufenas Virius Lupus had one of three proposals accepted by the Council and will be presenting “Religion, Youth, and Gender/Sexuality: Towards Collaborative Solutions to a Simple Problem.” In a blog post, Lupus explains, “This program is primarily concerned with one aspect of the “Wars, terrorism, and hate speech” subtheme, since hate speech–often of a religious nature–is frequently employed against people of LGBTQIA+ identities, and is a mainstay of the language used to bully and harass young people.” In addition, e has launched a crowdfunding campaign to help offset the cost of travel to the global October event.
  • On Patheos’ Sermons from the Mound, Yvonne Aburrow offers an overview of the recent debates that have hit or meandered through the collective Pagan, Heathen and Polytheist communities over the past few years. In a post called “Paganism for Beginners: Controversies,” Aburrow writes, “These controversies and discussions raise important questions of who we are, how we relate to each other as a community and individually, what we hold sacred, and how we relate to deities and the world around us.”
  • In a rare event, a group of the Patheos Pagan Channel writers came together to talk about deity on June 17. The long conversation was then edited and published in an article titled, “Atheism, Polytheism and Pagans: A Discussion.” The bloggers included Niki Whiting, Jason Mankey, Molly Khan, John Halstead, Rua Lupa, Shauna Aura Knight, Dana Corby, and Lilith Dorsey. As explained by Mankey, the channel’s managing editor, “In the blogosphere we often talk at each other and never seem to talk with each other enough. This discussion was an attempt to rectify that.

Lifting the Veil

  • Janet Farrar and Gavin Bone’s latest book, Lifting the Veil: a Witches Guide to Trance-Prophesy, Drawing Down the Moon, and Ecstatic Ritual, was originally slated to be published in May. However, that date was pushed back. In a Facebook post, the authors explained, “There has been a lot of tweeking done on it to get it perfect.” They are currently working on “sorting out illustrations and endorsements.” At this time, the book’s Amazon listing displays an August 17 availability date, but Farrar and Bone are saying September. Either way, for those eagerly awaiting the new book, it should be available by early fall.
  • The 12th Conference on Current Pagan Studies has announced its 2016 theme and call for papers. Next year’s subject is “Social Justice.” Organizers say, “We face issues of social justice everywhere we look, from something as overwhelming as #blacklivesmatter to the seeming trivial Wiccanate privilege. Like the innumerable heads of the Lernaean Hydra, it seems that every time we manage to quell an issue involving racism, sexism, or privilege, two more such issues appear.” The 2016 conference will focus on this topic, “encompassing issues concerning racism, feminism, womanism, eco-justice, food security, gender justice, classism, neo-colonialism, etc. seen through the eyes of our scholars/activists.” Abstracts are due by September 20. The Conference itself will be held January 23-24 2016, in Claremont, California.

That’s it for now. Have a great day!

yvonne burrowReview: All Acts of Love and Pleasure: Inclusive Wicca. Written by Yvonne Aburrow (Avalonia Press, 276 Pages)

Early in my studies I spent a lot of time pouring over books to learn how to be a witch, and those introductory books were plentiful. I absorbed so much information about the elements, circle casting, the deities, and magic during that time, then relearned most of it when I later entered formal studies.

The “New Age” section of the bookstore has since lost its appeal. Most of the books sitting there are more additions to the Wicca 101 genre, with one recipe after another for invocations and spells. While some of these books offer beautiful and inspiring poetry and ritual ideas, few of them inspire critical thinking and practice examination. However, this is exactly what I found in Yvonne Aburrow’s All Acts of Love and Pleasure: Inclusive Wicca.

Aburrow begins by stating “[t]he aim of the book is to act as a guide to existing initiatory covens who want to make their practice more inclusive.” She says that inclusive Wicca is not a specific tradition but is “about including all participants regardless of sexual orientation, disability, or other differences, not by erasing or ignoring the distinctions, but by working with them.”

Why would Pagans need to read a book like this? The assumption is that we’re so accepting. We’re so open-minded. We’re so progressive and enlightened and… well, cool. Compared to other unnamed religions, absolutely. However, there is always room for improvement, though, and awareness is the first step.

Early in the book, Aburrow tackles the issue of sexuality and gender. To illustrate her point that Wicca tends toward heterocentrism and genderism, she explores the duotheistic belief that “all Goddesses are one Goddess and all Gods are one God.” She writes:

As the divine couple are then understood to be lovers, this again excludes LGBT practitioners. It is also a problem for those people of either gender who do not particularly identify with or relate to the predominant archetypes associated with the divine couple.

Aburrow goes on to say “the gender binary is the notion that cisgender heterosexual pairs are the norm and that everything in the universe resembles a cisgender heterosexual couple. We need to expand the model to include different genders and sexual orientations.” It is common, in my experience, for people to encourage practitioners to think of this as the union of “masculine” and “feminine” energies, but regardless of metaphysical semantics, it can still feel exclusive especially since “masculine” and “feminine” are so often used interchangeably with “male” and “female.”

Polarity, however, is such a foundation in Wiccan practice – how could we displace the sexual union of the Divine Couple to be more inclusive and still function? Aburrow suggests a focus instead on the dance of light and dark as seen in the seasons or making the primary polarity the “interaction between self and other, lover and beloved (rather than as male and female),” or even primordial ocean and lightning bolt. I found myself wondering how much rituals, especially at Beltane, would change if groups wholeheartedly embraced “[t]he ultimate polarity is not male and female – it transcends gender.”

While the entire book could have been written on LGBT inclusiveness (indeed, there are several), Aburrow ventures into the idea of inclusiveness on a number of other topics as well. One that stands out is the chapter called “The Nature of Truth.” In this section, Aburrow explores the meaning of truth, scientific truths, mythological truth, and absolute truth, leading up to the conclusion that truth is uncertain. She writes:

Because we are not certain about the existence or the nature of deities, it is good to allow for a diversity of views, including atheism, agnosticism, monism, pantheism, duotheism, polytheism, polymorphism, and so on. Many Wiccans hold more than one of those beliefs at the same time, or change their minds about the nature of deities…  Wicca is primarily an existential religion, so there is no real imperative for everyone to agree on theology.

I sat with this idea for a while. A long while. I had never considered that some Wiccans could be duotheistic while others were polytheistic or monistic. I (perhaps wrongly) assumed that all Wiccans were pantheistic or at least animistic. After reading this chapter, I found myself wondering if we could still consider Wicca a religion if we had no generally agreed upon idea of what deity was, and especially if deity even existed. I realized at that point that it had been nearly two decades since I had my head buried in my Sociology of Religion text books, and that perhaps I needed to refresh my memory on the current working definition of “religion.”

The Oxford Dictionary defines religion as “the belief and worship of a superhuman controlling power.” That seemed too limiting and rigid, and does not really apply to Wicca. Merriam-Webster defined it as “the belief in a god or in a group of gods, an organized system of beliefs, ceremonies, and rules used to worship a god or group of gods, or an interest, a belief, or an activity that is very important to a person or group.” This seemed too broad. I really love spinning yarn, and I particularly love doing so in a group of other spinners, but that does not make it a religion.

Then I came across this page of definitions on Religious, and remembered why I disliked sociology with all of its rambling academic ponderings. I ultimately gave up on my quest for an operationalized definition. But I still wondered, what would I do as a teacher and coven-leader if someone who identified as an atheist wanted to be initiated into Wicca?

As open as I am to students having their own idea of deity and of their idea being different from my own, and as open as I am to the idea that a person can be Pagan and atheist, I don’t yet know how open I would be to initiating a person into Wicca who felt certain there is no Goddess or God. At what point can we draw the line in the sand and say “This is what it means to be a Wiccan?” Then I recalled a New York Times article about the decline of Christianity being partially due to changes occurring in the some of the more liberal branches. Writer Ross Douthat argues:

…the leaders of the Episcopal Church and similar bodies often don’t seem to be offering anything you can’t already get from a purely secular liberalism. Which suggests that perhaps they should pause, amid their frantic renovations, and consider not just what they would change about historic Christianity, but what they would defend and offer uncompromisingly to the world. Absent such a reconsideration, their fate is nearly certain: they will change, and change, and die.

I wondered if this could be the fate of Wicca should our quest for inclusiveness leave us without a central and uncompromising set of beliefs?

I don’t have the answer, just a whole lot of questions. This, however, was my favorite aspect of Aburrow’s book: it inspires critical thinking about my own beliefs and practices as a Wiccan and a teacher. And, my comfort with the uncertainty it evokes is a compliment to the sociology major I so despised.

Yvonne Aburrow is the author of eight published works, of which All Acts of Love & Pleasure: Inclusive Wicca is the most recent. The book is published through Avalonia press and is available on their website,, and through major online retailers.


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. Our 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!

Doreen Valiente Foundation

On Thursday, Nov. 20, the Doreen Valiente Foundation (DVF) made a statement regarding the local showing of a horror film called The Wicca Man.” The Liverpool Echo described the film, directed by Jacqueline Kirkham, as being “inspired by notorious Blundellsands-born satanist Gerald Gardner” and, as reported, is about a filmmaker who “[infiltrates] a witches’ coven with disastrous consequences.”

After the article was published, the Foundation became inundated with requests to respond to the film and subsequent media coverage. However, DVF opted to issue a statement to its community and supporters instead. The message read, in part, “We don’t encourage public displays of outrage on behalf of Witches or Pagans in relation to this movie specifically. We believe that a low-budget, local movie  for which even the local paper story could only attract 3 comments, mostly criticising the film for being poorly made, doesn’t deserve such attention and is best left to be ignored … That’s NOT to say that we don’t believe in standing up for the rights of Witches and Pagans not to be defamed! We just think that it is a long war to fight and picking the battlefields is the strategic key to success.” To read the full statement and reasoning, go to the Foundation’s site.

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michigan_council_of_covens_solitaires_gift_box-re9f68ce3c3b84d1fabcf66bb8b6f8a0c_aglbn_8byvr_324The Michigan Council of Covens & Solitaires (MCCS) has launched its Yuletide/Christmas “Adopt A Family” program. Organizers explain, “Every year there are children in the U.S. that go without presents for Christmas. There are children right here in Michigan that wonder where their next meal is coming from. DHS doesn’t cover everything, that’s where other organizations like MCCS step in.”

MCCS is holding a food and toy drive through Dec. 13 at The Smokey Crystal in Woodhaven, Michigan. Monetary gifts are also being accepted and will be used to purchase needed items that were not donated directly. The website also contains a link to the form used to nominate a family that may be in need of help this holiday season.

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{0b895c50-c9a2-db11-a735-000c2903e717}Over the past weekend, the American Academy of Religions held its annual meeting in San Diego. There were many Pagans in attendance including Sabina Magliocco Ph.D., M. Macha Nightmare, Jeffrey Albaugh, Chas Clifton, Amy Hale, Wendy Griffin, Rev. Patrick McCollum and others. The organization itself, as well as attendees, live tweeted with the hashtag #sblaar14 and #aar.

This year’s AAR meeting included discussions on climate change. During the event, AAR, in conjunction with the Public Religion Research Institute, released a report titled: “Believers, Sympathizers, and Skeptics: Why Americans are Conflicted about Climate Change, Environmental Policy, and Science.” The report was compiled from the “findings from the PRRI/AAR Religion, Values, and Climate Change Survey.” We will be reporting more on the AAR Pagan experience in the near future.


In Other News:

  • Yvonne Aburrow announced the release of her book All Acts of Love & Pleasure: Inclusive Wicca. Published by Avalonia Press, the book “is a companion guide to inclusive Wicca, which includes all participants regardless of sexual orientation, disability, age, or other differences, not by erasing or ignoring the distinctions, but by working with them creatively within initiatory Craft.” It is currently available for pre-order.
  • Photographer Daragh McDonagh left his adopted city of New York to return to his Irish homeland and “reconnect with the natural world.” After some time, he turned parts of his experience into a series of photographs that explore Irish Shamanism. The resulting collection is called: Daragh McDonagh: The Modern Pagan. McConagh told The British Journal of Photography that, in the photographs, he attempted to capture “a compelling presence that in some way reflects the inner spirituality of each sitter.” Some of his striking photos can be seen on the magazine’s website.
  • “Lithuania Romuva elected a new guide, Inija Trinkūnienė,” as announced by ECER. Trinkūnienė has the distinction of being the first woman ever elected to this position of Kriva (supreme priestess). According to ECER, her election was part of broader discussions on “looking forward” into the religion’s future.
  • Chas Clifton announced the release of a new anthology called Sexuality and New Religious Movements published by Palgrave Macmillan. According to a blurb on Amazon, “Issues relating to sexuality, eroticism and gender are often connected to religious beliefs and practices, but also to prejudices against and fear of religious groups that adopt alternative approaches to sexuality.” The book explores the subject through a number of different religions. Clifton is one of the essayists, and the co-editor is Henry Bogdan of The Pomegranate: The International Journal of Pagan Studies and Aries: Journal for the Study of Western Esotericism.
  • On Nov. 20, Mythicworlds announced that “Einar Selvik, founder of the acclaimed Nordic band, WARDRUNA and a composer for the hit series, VIKINGS, on the History Channel will make his premiere appearance at Mythicworlds in Seattle on February 20-22.” He will be doing three workshops and talking about his involvement on Vikings.

That is all for now. Enjoy your day.

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:

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!