In some places, people leave Christmas decorations up year-around. In Salem, it’s a different holiday.
Some of the links that I saved that never turned into blog posts . . .
• The Internet loves quizes, so “What Kind of Witch Would You Be?” (answer: hearth witch). I always suspect that the answer is based on just one question, while the others are there just for fluff and decoration.
• I saved this link from the Forest Door blog because I liked this thought:
This is, indeed, one of the roots of many problems in modern polytheism – people being unwilling to wait and let things naturally evolve. My biggest concern here isn’t the specific examples of mis-assignment (though they do exist, and are indicative of a serious lack of understanding in some cases). It is the fact that these folks are sitting around trying to artificially assign gods to places and things as if it’s just a game, or at best an intellectual exercise.
• Is a knife named for Druids meant for Druids? (Echoes of allegations of human sacrifice?) Just what does “Druid” mean here?
• Turn off the computer and play a 1,600-year-old Viking war game.
• From last July, a Washington Post story on Asatruar in the Army.
• A photography book of modern British folklore. Not an oxymoron.
• More photography: “Earth Magic – Photographer Rik Garrett Talks About Witchcraft.”
What if witches hadn’t changed that much since medieval times and were still fairly close to the popular imagery conveyed by their early enemies during the classical witchhunts?
• So you’re a Pagan? Here are ten ways to show respect for your elders. It’s the Pagan way.
• Philosophy should teach you how to live. “Why I Teach Plato to Plumbers.” Also, it’s Pagan.
• Reviewing a book on Greek and Roman animal sacrifice, which was, after all, the chief ritual back in the days when Paganism was the religion of the community.
• Was it the bells? Morris dancers attacked by dogs.
• Camille Paglia’s definition of “Pagan” is not mine, but she still kicks ass. Also, “Everything’s Awesome, and Camille Paglia Is Unhappy!”
• Embiggen thy word-hoard! Visit the Historical Thesaurus of Engish.
• But if you really want to go down the 15th-century rabbit hole, follow The Great Vowel Shift.
• The New Yorker covers psychedelic therapy. To learn more, follow and donate to the Multidisciplinary Association for Psychedelic Studies. Also: “How Psychedelics Are Helping Cancer Patients Fend Off Despair.”
• From the Chronicle of Higher Education: “How to Be Intoxicated.” Not surprisingly, Dionyus figures in more than does binge-drinking.
• Apparently the Yakuza, the Nipponese Mob, planned to call off Halloween due to a gang war. So how did that work out?
Whose Bones Are Those?
The Halloween news rush brought item about a new unit established at an Oxford college to perform cross-disciplinary investigations of religious relics
In what is thought to be the first research body of its type in the world, the unit, based in Keble College, will bring together experts in radiocarbon dating, genetics, osteology —the study of bones — chemistry, geography and archaeology with leading authorities in ancient Greek and Hebrew, Byzantine studies, ecclesiastical history and theology.
I am not sure what tone to take with this — not my saints after all — and it really does not matter to me if the skull of St. Cuthbert or whatever turns out to be someone else. One on level, this is interesting archaeology. On another, it feels like a re-run of the 16th century — the “stripping of the altars” and all that — but with “functional” science (instead of Protestantism) taking on “superstitious” religion (instead of Catholicism).
So why now? Is there a culture war motive, with “leading authorities in . . . . theology” participating in the disenchantment of the world? On the other hand, they hint that they may have found John the Baptist.
Four Scary Places
Still thinking about the dead? So are the editors at Indian Country Today, which ran this piece titled ” Get Spooked! 4 Scary Places to Visit This – or Any – Halloween,” on Friday last.
Halloween is the holiday when we face fear and get right in the face of the supernatural. Children wear costumes and adults seek out opportunities to confront the unknown or, some would say, the misunderstood. In that spirit, we offer four places you can go to laugh at your deepest anxieties. Or scream.
But why would you scream? Read it and find out.
Paganism at the Public Library
If I had time to drive over to Pueblo, Colo., today, I could view the winners of the public library’s Día de los muertos altar contest. Unfortunately, they were supposed to be set up at 1 p.m., so set-up is in progress as I write, with winners announced at 3:30 p.m.—and everything dismantled by 4:30.
The entry form states,”Altars judged on overall appearance, originality, and creativity reference [sic] to traditions of Día de los Muertos.” Battery-operated candles only, please.
The instruction sheet goes on to tell you that you may commemorate “ancestors past, celebritys [sic] or beloved pets.” So maybe Vlad the Impaler could count as a celebrity, as he did at the university on the mesa in 2007?
As I wrote in 2011, I am sensing some tension between people who want the altars to be done only in some correct Mexican-ish manner, and those wanting to take the tradition in new directions.
The instructions are quite specific as to how you are supposed to represent Earth, Wind, Water, and Fire, and of course copal incense (not burning, though) is recommended. (I like copal too.)
So I regret that I cannot see these altars, but I appreciate that the library is teaching an effectively Pagan tradition. My gardening priestess, however, wants me to haul a big round of bale of spoiled hay from a neighbor’s ranch for winter mulch this afternoon, however. That’s another Samhain ritual.
There is more Pagan-related stuff popping up in the news and publishing world than usual right now. I wonder why. So here are some highlights:
• Gwendolyn Reece is a university librarian, blogger (Diary of an Occult Librarian), and scholar — one recent publication, “Impediments to Practice in Contemporary Paganism,” appeared in the most recent issue of The Pomegranate. So it made sense for the communications and marketing office at her employer, American University in Washington, DC, to go to her as their in-house expert on all things Halloween-ish.
• The phrase “post-Christian Europe” has become a journalistic cliché. So a writer for The Week imagines what a post-Christian and pagan [sic] world might look like.
So, could we go back to paganism? This is more than an idle question. Our era is still — much more than we care to admit — very much defined by Christian ideals, which — much more than we care to admit — were very much defined in opposition to pagan ideals. Looking at the pagan worldviews that once ruled Europe should give us some insight into the West today, and, perhaps, its future.
The article is free from much knowledge of actual contemporary Paganism outside of Iceland. But he does make the point that sacrifice was key to ancient Paganism, even though nowadays it is euphemized or just plain considered icky
• There is a type of book that I call “I go among the Witches.” Mostly I associate these with the 1970s, such as Susan Roberts’ Witches U.S.A. (1971), Hans Holzer’s The New Pagans (1973 but now on Kindle!), and the queen of them all, Margot Adler’s Drawing Down the Moon (original publication 1979).
Much touted by the internet press–but met with muted reservation by most witches, her book offers a sordidly pornographic and self-aggrandising narrative disguised as an elucidating look into the way witchcraft is practised in the United States. Belonging alongside a 1980’s issue of National Geographic (we’ll get to the pendulous breasts in a bit), exploitative British-tourist narratives, and freak-documentary, Mar’s book tells the tale of her search for authentic witchcraft in the most ‘extreme’ of American Pagan experiences.
• Want to sample Alex Mar’s book for yourself? Check this excerpt in New York magazine: “The Powerful, Unlikely Appeal of Witchcraft — Even for a Skeptic.”
That’s what this is like, the embarrassing wide-openness that witchcraft requires: a movement or voice or improv class, in which the actor is expected, required by her work, to throw herself all the way in. To make a flailing mess of herself as the only route to truer performance.
‘Cause her readers understand the thea-tuh. Or as others say, “Fake it ’till you make it.” Nothing about deity in this excerpt, however.
A short video (Irish with subtitles; English) describing how a large public Halloween festival in the Northern Irish city of Derry began in a pub in the early 1980s and grew from there.
And while some speakers, including folklorist Jenny Butler, do discuss the ancient festival of Samhain, you will see that the Derry festival was not so much a self-conscious bit of Celtic revival as it was a way for people to step out of “the Troubles” (as the Irish euphemize the 1960s–1980s in Ulster) for one night of the year and be someone else.
You may also note a brief mention of pumpkins — the North American influence is there too.
Actress Dorothy Lamour, a Hollywood star of the 1940s and early 1950s (who made a comeback in the 1970s.) She appeared in several movies set in the South Pacific and is often remembered for the publicity photos of herself wearing a sarong, making her the “number 1 pinup girl of the U.S. Army” in World War II. The ad mentions her movie Wild Harvest, which appeared in 1947.
One Antonia Blumberg, writing at The Huffington Post, which often veers off into the weeds of political correctness, tackles that burning question of late October: Is it “culturally insensitive” to wear a Hallowe’en witch costume?
But the HuffPo’s cultural sensitivity is barely skin deep — they are also featuring an article on “Witch Is the New Black: How to Dress Like Your Favorite Sorceress.”
At least Blumberg interviews Selena Fox of Circle Sanctuary, who sees no problem:
“As someone who has been politically active for many years, I see that there’s some power in taking images and repurposing them,” said Fox. “Some in our community have chosen to have some fun with witch costumes.”
Pagan doctoral candidate Sam Webster adds,
“It highly depends on who’s doing it,” Webster told HuffPost. “If it’s a pagan or a witch, they’re usually doing it with a bunch of self-referential irony.”
Which makes sense; and what also makes sense is to adopt an attitude of “who cares?” Don’t be like the stupid school administrators mentioned in the article who banned Hallowe’en celebrations in the school “partly out of respect for practitioners of Wicca who might find the symbols offensive.” Yeah, right. They care so much about us. That language is just bureaucratic butt-covering: “Let’s avoid controversy by banning something else.”
The more Hallowe’en celebrations and the more pointy hats, the better, as far as I can see. Only what do the guys wear? Sorry, I can’t do Sabrina or Stevie Nicks.
Actress Judy Garland in what I assume is a Metro-Goldwyn-Mayer publicity shot from the late 1930s, together with a publicity cat.
According to Smithsonian magazine, Hallowe’en started becoming a fashionable party evening in the early 1900s. And images of witches were (surprise) empowering:
“This is the period of the New Woman—the woman who wants to have her say, to be able to work, marry who she chooses, to divorce, and, of course, to be able to vote,” [Daniel] Gifford explains. “There are lots of questions about how much power women have at this time. What sort of boundaries can they push? How far can they push them? What sense of control do they have over their own lives and their own fate?”
Note the swastika and horseshoes, both good-luck symbols at the time, combined with hearts. (Hat tip to The Witches’ Voice on the Book of Face.)
Myth in the popular sense, that is to say, an urban legend, says sociologist Joel Best, who has been studying the razor-blade-in-the-apple and similar stories for decades.
Halloween sadism is best seen as a contemporary legend (sometimes called an urban legend) (Best and Horiuchi 1985, Grider 1984, Ellis 1994). That is, it is a story that is told as true, even though there may be little or no evidence that the events in the story ever occurred. Contemporary legends are ways we express anxiety. Note that concerns about Halloween tend to be particularly acute in years when some sort of terrible recent crime has heightened public fears.
Worth a read. One root of the legend may be a related tale of nasty people heating pennies in skillets and then tossing them to begging children.