There are lots of articles and essays of interest to modern Pagans out there, sometimes more than I can write about in-depth in any given week. So The Wild Hunt must unleash the hounds in order to round them all up. Last week, the comic book Young Avengers #2 had the conversation that many Pagan comic-book fans were awaiting: What’s up with Wiccan calling himself “Wiccan”? Here’s hoping it leads to a new code-name that isn’t also the name for a, well, Wiccan. The issue was written by Kieron Gillen with art by Jamie Mckelvie, the same team who did the criminally under-appreciated Phonogram miniseries (which should be required reading for anyone who loves the intersection of music and magic).
Today I’ll be away with the Faeries in Seattle (along with T. Thorn Coyle, Raven Grimassi, Stephanie Taylor- Grimassi, Lupa, and several other Pagan-friendly folk) but I didn’t want to leave you empty handed in my absence! So, since I’m at a convention, it seems appropriate that I share a panel from the convention I just participated in last weekend. So here’s a panel discussion from PantheaCon 2013 entitled “Setting the Record Straight: Pagans and the Press,” moderated by journalist Beth Winegarner, and featuring Eric Colon (a Mayombero and Santero), Mike Aldax (crime reporter for the San Francisco Examiner), Nagasiva Yronwode (a Satanist), and myself. “Most reporters aren’t experts in Paganism, Satanism, or African Diaspora faiths. When these topics come up, especially in connection with violent crime, news articles often suggest that these religions are violent.
Yesterday I had lunch with a friend whom I hadn’t seen in four years. She moved up north for a while and we fell out of touch, so when she moved back we had some catching up to do. The last time we’d seen each other, I was calling myself Heathen and thought that I might become a Freyrswoman. Needless to say, I had to explain that my spiritual journey had covered some ground since then. The strange thing was, as we talked, I realized that it felt like far longer than four years since I last lifted a horn in blót – even though I never lost contact with my local Heathens, and attended a blót as a guest only a few months ago.
Nsala malekum! I thought I’d tell you a little about my initiation into Palo Mayombe. I can’t describe the rayamiento itself, because that would break my oath, but a lot of things that happened that weekend were part of my initiatory experience, and I can talk about the exciting stuff that happened the day before. I hope that by doing so, I can give you something of the sense of community and religion that I encountered. Palo initiations, like those of other ATRs (‘African Traditional Religions’), take place in two interrelated but distinct aspects of life: the spiritual and the social.
In the past decade I’ve noticed a rapid increase in the number of modern Pagans who have taken initiations in African diasporic religions like Santeria, Vodou, and Palo Mayombe. Likewise, a growing number of elders and teachers in those traditions have started to attend Pagan events like PantheaCon in San Jose, California. I’ve long been interested in the shared struggles our faiths face, and find the increasing interactions a fascinating and under-studied phenomenon. What will this growing trend mean both for modern Pagan religions and for the African diasporic faiths? To address some of these questions I’ve interviewed Stacey Lawless (Ngueyo Ndumba Kunayanda), who lives in the Southeastern United States where she is currently reinventing herself.