Then, of course, the voice of doubt: “He didn’t mean you.” But I will take the reflected glory of some of the big names and rising stars in the field, people like Antoine Favre, Joscelyn Godwin, Olav Hammer, Wouter Hanegraaff, Egil Asprem, Hereward Tilton, Hugh Urban, Kocku von Stuckrad, Cathy Gutierrez, Lee Irwin, and many others.
Some of its entries on are online at that link (not mine as yet). It is a religion nerd’s paradise. Right now the featured online article is “Festivals in Ancient Greece and Rome” by Fritz Graf. (In the entries I have looked at, no one else fought for the capital P.)
So it hit me that although I have yet to set foot at either of the ancient universities of Oxford and Cambridge, I have — in a small way — been published by both of their university presses. Sitting here in my little house in the pines, that is an odd and interesting thought.
She had been on medical leave for the last year or so, and apparently suffered a heart attack after her last surgery.
I have forgotten just when we met, but it must have been at the American Academy of Religion meeting. She helped build the Contemporary Pagan Studies Group and worked with me as a co-editor on our book series for Equinox Publishing.
She wrote on Paganism, religion in popular culture, Japanese religious festivals, the body in religion, and pilgrimage, among other topics.
The new double issue of The Pomegranate is something different. It contains two long papers, but the rest is devoted to a special section on scholarly autobiography conceived and edited by Doug Ezzy (U. of Tasmania).
Doug visited Hardscrabble Creek in November 2014 and while holed up in the guest cabin, speed-reading my library, thought how interesting it might be to get some of the long-time Pagan-studies scholars to tell their stories. How did they get started? What obstacles did they face? Who helped them? And so on.
We drew up a list of people to ask for contributions—all from the English-speaking world for this volume, so I see a second special section ahead in the future. Most were happy to write something.
I recently completed an article on contempoary Paganism for the Oxford Research Encyclopedia of Religion, so when it appears, I can at least say that I have been published by Oxford UP. Yay me. But is there still a market for academic encyclopedias in this day when undergrads must be taught how to use reference books? Someone must think so.
As to the article, instead of writing another “it all started with Gerald Gardner” article, I decided to give more space to (a) the Romantic movement and (b) the Latvian and Lithuanian reconstructionists of the 1920s and 1930s, that two-decade space when their nations escaped centuries of German and Russian colonization before being dumped in 1940 back into it—the Third Reich and then the USSR.
The editors wanted a brief bibliography, of course, with primary and secondary sources, so I just went along my Pagan-studies bookshelves, grabbing this and that, including some titles that I think have always been under-appreciated.
Jim Lewis’s edited collection Magical Religion and Modern Witchcraft was published twenty years ago, yet it is still relevant in the questions that it raises. Some of the chapters later turned into books, such as “Ritual Is My Chosen Art Form: The Creation of Ritual as Folk Art among Contemporary Pagans,” by Sabina Magliocco.
Likewise, the collection Researching Paganisms (2004) discussed issues of “religious ethnography” that every scholar of religion should read, not just those studying some form of Paganism. From the description:
Should academic researchers “go native,” participating as “insiders” in engagements with the “supernatural,” experiencing altered states of of consciousness? How do academics negotiate the fluid boundaries between worlds and meanings which may change their own beliefs? Should their own experiences be part of academic reports? Researching Paganisms presents reflective and engaging accounts of issues in the academic study of religion confronted by anthropologists, psychologists, sociologists, historians and religious studies scholars?as researchers and as humans?as they study contemporary Pagan religions.
Here is the rest of the bibliography. I do not claim that it is complete, but it is representative. For example, if you look into the The Paganism Reader, which Graham Harvey and I compiled, you will see material from ancient centuries up into the early twentieth, for example, so it covers a lot of ground. Pity it got such a boring cover.
Buckland, Raymond. Buckland’s Complete Book of Witchcraft. St. Paul: Llewellyn, 1986.
Clifton, Chas S., and Graham Harvey, eds. The Paganism Reader. London: Routledge, 2004.
Gardner, Gerald B. Witchcraft Today. London: Ryder and Co, 1954.
Graves, Robert. The White Goddess: A Historical Grammar of Poetic Myth. New York: Farrar, Straus and Giroux, 1948.
McNallen, Stephen A. Asatru: A Native European Spirituality. Nevada City, Calif.: Runestone Press, 2015.
Murray, Margaret. The God of the Witches. London: Sampson Low, 1931.
———. The Witch-Cult in Western Europe: A Study in Anthropology. Oxford: Oxford University Press, 1921.
Valiente, Doreen. The Rebirth of Witchcraft. London: Robert Hale, 1989.
Zell-Ravenheart, Oberon, ed. Green Egg Omelette: An Anthology of Art and Articles from the Legendary Pagan Journal. Franklin Lakes: New Page Books, 2009.
Aitamurto, Kaarina, and Scott Simpson, eds. Modern Pagan and Native Faith Movements in Central and Eastern Europe. Studies in Historical and Contemporary Paganism. Durham: Acumen, 2013.
Berger, Helen. A Community of Witches: Contemporary Neo-Paganism and Witchcraft in the United States. Columbia: University of South Carolina Press, 1999.
Berger, Helen, and Douglas Ezzy. Teenage Witches: Magical Youth and the Search for Self. New Brunswick: Rutgers University Press, 2007.
Blain, Jenny, Douglas Ezzy, and Graham Harvey, eds. Researching Paganisms. The Pagan Studies Series. Walnut Creek: AltaMira Press, 2004.
Clifton, Chas S. Her Hidden Children: The Rise of Wicca and Paganism in America. The Pagan Studies Series. Lanham, Md., Altamira Press, 2006.
Davy, Barbara Jane. Paganism, 3 vols. Critical Concepts in Religious Studies. London: Routledge, 2009.
Doyle White, Ethan. Wicca: History, Belief, and Community in Modern Pagan Witchcraft. Brighton: Sussex Academic Press, 2015.
Eller, Cynthia. Living in the Lap of the Goddess: The Feminist Spirituality Movement in America. Boston: Beacon Press, 1993.
Harvey, Graham. Animism. New York: Columbia University Press, 2006.
Hutton, Ronald. Blood and Mistletoe: The History of the Druids in Britain. New Haven: Yale University Press, 2009.
———. The Triumph of the Moon: A History of Modern Pagan Witchcraft. Oxford: Oxford University Press, 1999.
———. Witches, Druids and King Arthur. London: Hambledon and London, 2003.
Johnston, Hannah E., and Peg Aloi, eds. The New Generation Witches: Teenage Witchcraft in Contemporary Culture. Controversial New Religions. Aldershot: Ashgate, 2007.
Lewis, James R., ed. Magical Religion and Modern Witchcraft. Albany: State University of New York Press, 1996.
Magliocco, Sabina. Witching Culture: Folklore and Neo-Paganism in America. Philadelphia: University of Pennsylvania Press.
Myers, Brendan. The Earth, the Gods and the Soul: A History of Pagan Philosophy from the Iron Age to the 21st Century. Winchester: Moon Books, 2013.
Pike, Sarah M. Earthly Bodies, Magical Selves: Contemporary Pagans and the Search for Community. Berkeley, University of California Press, 2001.
———. New Age and Neopagan Religions in America. New York: Columbia University Press, 2004.
Rountree, Kathryn, ed. Contemporary Pagan and Native Faith Movements in Europe: Colonialist and Nationalist Impulses. New York: Berghahn, 2015.
———. Embracing the Witch and the Goddess: Feminist Ritual-Makers in New Zealand. London: Routledge, 2004.
Salomonsen, Jone. Enchanted Feminism: The Reclaiming Witches of San Francisco. London: Routledge, 2002.
Weston, Donna, and Andy Bennett. Pop Pagans: Paganism and Popular Music. Studies in Historical and Contemporary Paganism. Durham: Acumen, 2013.
Wise, Constance. Hidden Circles in the Web: Feminist Wicca, Occult Knowledge, and Process Thought. The Pagan Studies Series. Lanham, Md.: AltaMira Press, 2008.
York, Michael. Pagan Theology: Paganism as a World Religion. New York: New York University Press, 2003.
Here is our call for papers for the next annual meeting of the American Academy of Religion, which will be November 19-22, 2016 in San Antonio, Texas. For all the calls, go here, just in case you are interested in “Vatican II Studies.”
Statement of Purpose:
The Contemporary Pagan Studies Group provides a place for scholars interested in pursuing studies in this newly developing and interdisciplinary field and puts them in direct communication with one another in the context of a professional meeting. New scholars are welcomed and supported, while existing scholars are challenged to improve their work and deepen the level of conversation. By liaising with other AAR Program Units, the Group creates opportunities to examine the place of Pagan religions both historically and within contemporary society and to examine how other religions may intersect with these dynamic and mutable religious communities.
Call for Papers:
• Contemporary Paganisms are experiencing an internal conversation and debate about routinization, or the need to establish institutions and a degree of legitimate cultural and social integration beyond the structure of small groups and umbrella organizations. While many Pagans believe that these structures will provide the conditions for sustainability, others believe that institutionalization is contrary to the nature of Pagan practice. We seek papers which explore various facets of routinization in contemporary Paganisms. Topics can include the changing nature of Pagan leadership, support for or resistance to institution building, perceptions of standardization of Pagan religious culture through publishing, recording etc., and professionalization of leadership. Comparative perspectives are always encouraged.
• It could be argued that contemporary Paganisms are characterized by ideologies, theologies and aesthetics that critique the narrative of progress and modernity. As a result, Pagan religiosity frequently focuses on cultural reconstruction, metaphors of tribalism, a return to “nature”, and the use of imagined and idealized pasts to create alternatively modern futures. We are seeking papers that explore the ways in which tropes of antimodernism and primitivism inform the development of modern Paganisms. Topics can include ritual, aesthetics, rhetoric, politics and activism. We also welcome comparative approaches.
To encourage conversation during this session, we will be participating in the AAR Full Paper Submission system. Full drafts of all accepted papers must be posted online several weeks prior to the Annual Meeting, and will be accessible to AAR members only. Participants will then have the opportunity to read all selected papers prior to the session. Presenters will have ten minutes to summarize their argument, and the remainder of the session will be devoted to discussion and comments regarding the submitted papers.
• For potential co-sponsorship by Contemporary Paganism Group and Religion and Sexuality Group: We welcome papers that critically engage the various ways in which transgender subjectivities, identities and practices challenge and destabilize perceptions of human and divine genders (especially in anthropomorphic traditions, but also including the Contemporary Pagan veneration of Goddess and God). Themes can include, but are not restricted to transgender and the ontological turn; transgender and new materialism; transgender and posthumanism. Papers can be focused around methodological, and/or empirical issues/approaches.
• There are a number of instances where the influence and exchange of belief and practice between Contemporary Paganisms and other religious groups has occurred. Examples include modern Celtic Christianity, ChristoPaganism, and the impact of Starhawk’s writings on Catholic theologian Rosemary Ruether. We invite papers that examine the complementarity and impact of modern Paganisms on other religions and that of other religions on Paganisms today. Topics might include hybridized ritual practice, environmentalism, theological exchanges and critiques, and the realities of living multiple religious identities.
I go out to breakfast at a diner not in a big downtown hotel, and as I follow the hostess to my booth, words float up: “seminary,” “dynamics,” “Old Testment.”
Yes, it’s another joint annual meeting of the American Academy of Religion and the Society for Biblical Literature. Atlanta, again, as in 2010 and 2003. That could have something to do with the fact that the AAR, the child that outgrew its SBL parent, is headquartered at Emory University. I think the staff likes to schedule a meeting every few years that they themselves can drive to.
We Pagani have been busily scheduling our steering committee meeting, our annual dinner (which I may have to miss due to a key client meeting, dang it), and the Pagan Studies/Pomegranate drinks party, which I will not miss.
Oh, the post title? Just an experiment in clickbait. Did it work?
Academic bloggers Megan Kate Nelson and Elizabeth Covart are re-thinking the way that we wear badges at conventions—and other forms of labeling. What might work better than NAME and INSTITUTION (or for the non-affiliated, CITY)?
In Nelson’s post, I like “Academic lineage, a la Game of Thrones. Everyone always asks anyway (which I find bizarre when you’re 15 years out of graduate school), so you might as well cop to it.”
It’s true, at the American Academy of Religion, House McCutcheon sneers at the remnants of House Eliade. We might as well be open about it.
Israeli scholar Shai Feraro talks about Canannite (i.e., Pagan) reconstructionism in present-day Israel. This is an excerpt from his presentation at the recent conference of the European Society for the Study of Western Esotericism in Riga, Latvia. (Wish I could have been there.)
He makes a reference to the “Canaanites” who were not reconstructionists. That would be these “Canaanites.” Note that some members were fighters in the Irgun — and there is apparently a story there from the days of the Israeli struggle for independence. Basically, this movement wanted to form an Israeli/Hebrew identity that was separate from both Jewish religion and Zionism — a re-enchantment of the land.