Paganism

Column: On Rituals and the Other Side of the Magic

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Baseball third baseman and hall-of-famer Wade Boggs, who played for the Boston Red Sox, New York Yankees and Tampa Bay Devil Rays was well-known for his rituals. Though not Jewish, he always drew the Hebrew symbol Chai, meaning “living,” in the dirt of the batter’s box before he went to bat. Wade also ate chicken before every game, took batting practice at 5:17 a.m. and ran sprints at exactly 7:17 a.m. I have no idea what Mr. Boggs’ faith is, but his use of ritual was widely publicized. Boggs was not the only famous example of ritual behavior in sports. Tennis Champion Serena Williams will only wear a single pair of socks during any given tournament; successful NCAA Men’s Basketball coach Jerry Tarkanian would chew towels during games; Basketball player Mike Bibby uses nail clippers during timeouts and Wayne Gretzky used baby powder on his hockey stick famously remarked “I think it’s essentially a matter of taking care of what takes care of you.”

Paganism

Column: The Fire’s Blessing

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The infant sleeps in her mother’s arms; she is brown of hair, tiny, only six weeks old. Her father sits next to me on the floor, beating out a rhythm on a hand drum. I am kneeling next to him, matching his beat by slapping my knees and stomach. The baby’s brother, three years old, walks in and out of the circle, anxiously waiting for all the chanting to be over so he can blow out the lone candle sitting on the altar. My heartbeat rises to match the drumming of animal hide and human flesh.

Paganism

The Magician

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Your humble author. The sewing machine’s name is Elizabeth. I am borrowing her from my girlfriend’s sister. Her manual, produced on clean white paper with green ink by the Babylock Corporation, refers to her exclusively with feminine pronouns. Elizabeth is a very talented seamstress.

Paganism

How Do We Make Solidarity Happen?

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This is a follow-up piece to the two-part series on solidarity written by Heather Greene for The Wild Hunt. There is a great deal of conversation taking place around A Question of Pagan Solidarity: Part 1 and A Question of Pagan Solidarity: Part 2, and this post offers a practical example of how solidarity can be experienced by solitaries, and how that experience of “solitary solidarity” can inspire those in the broader community to approach solidarity as a meaningful practice. Some have asked, “How can we have a conversation about solidarity if we can’t even agree on how we define ourselves?” I’d suggest that having a conversation about solidarity might help us have the conversation about identity, especially if we engage with one another with the intent to experience solidarity, rather than simply define it. I’m going to offer up an example of solidarity in practice, particularly solidarity for solitaries.