CALIFORNIA — On March 17, several organizations located in the Bay Area published a solidarity statement that addressed the allegations reported against Yeshe Matthews by her former coven, CAYA. “We have watched with concern as word of this misconduct has spread,” the statement reads. They go on to call the handling of the situation and the reported lack of public clarity or of accountability by “spiritual leaders” and Matthews as “dismissive” and “unacceptable.” The entire statement is available on Facebook. The organizations represented are Solar Cross Temple, Strong Roots and Wide Branches, Coru Cathubodua, and Black Rose Witchcraft.
Although I came back from Pantheacon with lots of anecdotes and experiences (most of which were extremely positive and fun), I find that the only story I have to tell you right now is one I didn’t want to tell. It won’t leave me alone, however. It’s just this: I had a dreadful time with the Morrígan devotional ritual, “The Heart is the Only Nation.” I know many people who attended absolutely loved it. Teo Bishop, in particular, seems to have been deeply affected by it, and I envy him. I went to the devotional hoping to be moved by it.
In ways the various founders, visionaries, and clergy could never have anticipated, modern Pagan faiths have thrived and become world religions. In many instances our faiths have entered the mainstream. Sometimes, embedded within the interconnected Pagan communities, dealing with the day-to-day controversies and obstacles, it’s hard to see just how far we’ve come. This isn’t to say that no challenges remain, or that we enjoy complete parity with other, more dominant, faiths, but we have reached a place that few could have initially hoped for. Further, larger shifts in Western culture towards a post-Christian social and political reality, along with important advances in interfaith initiatives, create a fertile soil for a number of religious minorities to grow at impressive rates in relative peace.
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.