I am passing this survey information on from a colleague:
My name is David Christy, I am currently a Ph.D. student in the Pastoral Counseling department at Loyola University Maryland. Several years ago I participated in a series of conversations at Pantheacon focused on the needs of the Pagan community. One of the most pressing needs identified was for increased understanding of our community among mental health professionals. As most of you probably know studies of religion and spirituality have been picking up steam the field of psychology. However, few researchers are looking at non-Abrahamic traditions and issues. I’m trying to change that, and I hope you will help me.
I am currently conducting a study that examines the role of spirituality in resilience. I am especially interested in reaching out to the Pagan community since we are so underrepresented in the research literature (despite the fact that we’re the second fasted growing religious group in the US). Please consider taking this survey and boosting the signal by sharing it with others in your communities.
Participation involves responding to a number of forms, checklists, and questionnaires relating to your experience, knowledge, attitudes, and behavior, as well as providing non-identifying demographic information. These instruments include attitudinal surveys, activity checklists, and self-report measures. It should take approximately 30 minutes to complete all the measures. If you are interested in participating either click on the link below or copy and paste it into a web browser. Please also feel free to share the link to this study.
If you have any questions or concerns about this study, please contact me at the address listed below. This study was approved by the Institutional Review Board at Loyola University Maryland. You may contact the IRB at 410-617-2004.
David Christy, M.Div.
Department of Pastoral Counseling
Loyola University Maryland
8890 McGaw Road, Suite 280
Columbia, MD 20145
All the calls for the 2017 annual meeting of the American Academy of Religion are now online. The meeting itself will be held 18–21 November in Boston.
The Pagan studies theme is “Witch Hunts: Rhetorical, Historical and Contemporary.”
The term “witch hunt” is used as a rhetorical strategy in contemporary political discourses, and yet there have been and are actual hunts for witches past and present. The Contemporary Pagan Studies Unit invites papers on a variety of topics, using various methodologies, exploring rhetorical, historical, and contemporary “witch hunts.” The following suggested topics are not exclusive:
• The historical persecution of people as “witches,” both in Salem, Massachusetts, other places in the United States, and elsewhere.
• Contemporary persecution of people as “witches” in Sub-Saharan Africa.
• Sites of representation or memorialization of witch hunts, for example, Salem, Massachusetts, and Vardo, Norway.
• The mythologizing of witch hunts, witchcraft persecution, and/or negative images of the “witch.”
• The hunt for “witches” as antagonists to the “true’” faith or as disruptors of good social order.
• Tensions and contrasts between witchcraft-as-malefic and witchcraft-as-Paganism.
The Pagan-Esoteric Complex: Mapping Intersecting Milieus.
Despite the considerable overlaps that exist between contemporary Paganism and Western esotericism, there have been no conscious efforts to bring scholars in these two fields together around intersecting research interests. To amend this situation, the Western Esotericism Unit and the Contemporary Pagan Studies Unit invite papers that deal with one of the following three intersections:
• Intersecting milieus of practitioners (e.g., shared spaces and material cultures, shared practices, overlapping group memberships).
• Intersecting identity discourses (e.g., the formation of identities around tropes such as “magic vs. religion”, “Pagan vs. Christian”, or “tradition vs. modern”).
• Intersecting histories and genealogies (e.g., the roots of esotericism in the mnemohistory of Paganism, and the roots of contemporary Pagan practice in nineteenth-century esotericism).
We are particularly interested in papers that focus on mapping contemporary milieus, but historical and conceptual papers are also welcome.
• Pagan and “pagan” Musics.
The Contemporary Pagan Studies Unit and the Music and Religion Unit are co-sponsoring a session that would document, compare, and theorize the different uses of the term “Pagan,” to either describe music associated with a set of religious or spiritual cultures and practices or the ways in which “pagan” was used as a term of exoticization of art and popular musics in the nineteenth and early twentieth centuries. We welcome a variety of approaches and methodologies. Some suggestions for topics might include: Contemporary Pagan musical traditions and chants, use of music in ritual, Pagan musicians and festivals, or “pagan” as signifier or marketing term for exotic or non-Western musics. We also welcome submissions on any topic in contemporary Pagan studies outside of these suggested session themes.
(Extended) DEADLINE APPROACHING
In association with the Study of Religions Department, University College Cork
To be held on Friday, 31st March 2017
We are pleased to invite scholars to take part in the launch and first workshop of the Irish Network for the Study of Esotericism and Paganism (INSEP), a multidisciplinary research network for scholars working on any aspect of Esotericism (historical or contemporary) or Contemporary Paganism that relates to the Irish context. Its mission is to provide a forum for networking and collaboration among scholars who are based in Ireland and those based abroad who have research interests in the subject areas of esotericism and contemporary Paganism as they relate to Ireland. A general goal of the network is to establish a forum for academics — whether established researchers, postgraduate students, early career researchers or independent scholars — to communicate with each other, share information on relevant conferences and other events, and to promote interdisciplinary collaboration among those researching in the areas of Irish esotericism and Pagan Studies. The Irish Network for the Study of Esotericism and Paganism is a Regional Network of the European Society for the Study of Western Esotericism: http://www.esswe.org/Regional
The INSEP invites papers and contributions on the subject of esotericism and Contemporary Paganism that relate to the Irish context, as well as the study of Contemporary Paganism and Western Esotericism in general, including areas such as:
• Esotericism, political change and social movements
• Ethnography and Western Esotericism
• Contemporary Pagan Studies in Ireland and/or international connections
• Media representations
• The notion of Celtic Spirituality
• Theoretical frameworks/changing paradigms in the academic study of religions
Call for papers: Please submit your proposal in the form of a title and an abstract (max. 250 words), stating institutional affiliation (or independent scholar) to Dr Jenny Butler: j.butler[at]ucc.ie by Friday 13th January 2017. Please put ‘INSEP Proposal’ in the subject line.
Click to embiggen or visit the conference website here.
¶ Professor Ronald Hutton talks about his career and admits — in public — that writing The Triumph of the Moon: A History of Modern Pagan Witchcraft actually harmed it for a time. “Reframing Modern Paganism” in Pagan Dawn magazine.
¶ If you want to “dream the dark,” do it in Westcliffe, Colorado. Click the link for the short video.
As I mentioned, my term has co-chair of the American Academy of Religion’s Contemporary Pagan Studies Group ended this year. It’s been a log run, if you figure that this effort to bring Pagan studies into the academy started in 1995, with an informal “who are we” meeting, more of the same in 1996, and a first proposal for an official program unit in 1997.
That proposal was shot down by the program committee, who said in effect, “You have no proven that you cannot get your needs met elsewhere, such as in the New Religious Movements Group.” (It was already getting to the point where some NRM scholars felt that Pagan stuff was dominating their program to the detriment of other subject matter.)
So we started our own “additional meeting,” listed in the program book but not official—and we had to pay a fee. We heard papers presented and discussed them, just like in a regular session.
Some internal changes at the AAR made it possible to get our first official session in 2005; meanwhile, doctoral student Cat McEarchern had taken over the “additional meeting” and built it into an all-day event for a couple of years in the mid-2000s.
I shifted to the steeering committee of the new, official Contemporary Pagan Studies Group and eventually took my turn as co-chair. I will not miss the annual ritual of having to draft a call-for-papers within two weeks after the annual meting, so that the program committee can confirm it in January for the next annual meeting. This usually happens during finals week, at least for North American universities. How was it done before email? Lots of calls from your office phone, I suppose. It takes a lot of unpaid hours to run the AAR or any similar society.
1. A Colorado Springs hotel banquet hall, early 1980s.
A young business reporter at the Colorado Springs Sun, I am attending a big luncheon meeting of the Colorado Association of Realtors (CAR) because the speaker is someone whom I want to cover.
Before we eat, a Protestant Christian minister delivers an invocation in the name of Jesus Christ. The CAR public relations director, a “business friend” of mine,1)We have some other connections — I learn that as a teen she babysat my uncle’s kids in Denver leans over and whispers, “So much for our Jewish members.”
“So much for the Wiccan journalist,” I think silently, but I am used to being the tiniest minority.
2. A San Antonio, Texas, hotel banquet room, 21 November 2016
For the last time (see previous post), I have risen early to attend the 7:15 a.m. breakfast meeting of AAR program-unit chairs. It’s usually a light buffet meal followed by announcements about new staff appointments, policy changes, and the like. But this time, speaker after speaker veers off into The Election.
All weekend, in fact, I had been subjected to a lot of “inflation” in the psychoanalytic sense. The wrong guy won the election; consequently, the American political system would collapse and indeed, life as we know it was threatened on a planetary scale. Because it’s all about us Americans and what we do.2)Disclaimer: I did not vote for Donald Trump, but he is not the End of the World either. Get a grip, people.
Like the Christian minister at the luncheon, every speaker assumed that every other person in the hall shared his or her political position.
This assumption was richly ironic, considering that the AAR is always talking about strength-through-diversity, etc. The hall held atheists, Christians, Jews, Hindus, Muslims, even a couple of Pagans, with all racial groups represented — but politically, apparently, we were a monoculture.
No hedging, no qualifying, no metadiscourse, no reflexivity — this was sermonizing, with the assumption that everyone in the room was the same.
Some of my critical theory-oriented religious-studies friends are always accusing the AAR as being quasi-theological and churchy.3)They usually maintain membership in the North American Association for the Study of Religion as well. This day they would have been right.
Leaving aside President-elect Trump, I started thinking that these “normative political and theological approaches” (to quote Russ McCutcheon’s letter) were also an impediment to my sub-discipline, Pagan studies.4)We practitioner-scholars have already been accused of being “caretakers” rather than “critics,” to use McCutcheon’s terminology.
I am more and more pre-occupied with questions of how, for example, taking polytheism seriously as a way of describing the cosmos challenges some ingrained assumptions that remain within the larger discipline of academic religious studies even in 2016.
Monotheism is just assumed, really. Galina Krasskova described a recent interaction with some of her fellow grad students:
They were teasing me (I’m obviously the only polytheist in the class, and these two knew that so we were throwing good-natured zingers back and forth) about being a polytheist who studies theology and I said something to the effect that we’re taking it back. That actually brought them up short and one said “but you never had it…Pagans didn’t have theology.” I’ve been pondering that (erroneous) statement ever since because it’s not an uncommon attitude in academia.
I am not saying that we in the Contemporary Pagan Studies Group should be doing theology, but we could be asking in a meta- sort of what what Pagan theologians are saying and writing.
We may never be part of the Big Five (or Six) religious traditions in the academy, but we can continue, as Krasskova says, challenging their “unspoken paradigms.” Our little field’s existence in the academy tests all their fine language about diversity.
Notes [ + ]
|1.||↑||We have some other connections — I learn that as a teen she babysat my uncle’s kids in Denver|
|2.||↑||Disclaimer: I did not vote for Donald Trump, but he is not the End of the World either. Get a grip, people.|
|3.||↑||They usually maintain membership in the North American Association for the Study of Religion as well.|
|4.||↑||We practitioner-scholars have already been accused of being “caretakers” rather than “critics,” to use McCutcheon’s terminology.|
I am still waiting to see American Gods on the screen; meanwhile, scholars of religion are turning to the book and upcoming TV series to see how they challenge conventional views of what “religion” is, particulary in the classroom.
In the first of a series at the Bulletin for the Study of Religion blog — it’s in the sidebar as “Religion Bulletin” — Eliza Rosenburg writes,
Most people in the [religious studies] discipline would probably skip past the question of who Mr. Wednesday is, and the story dispenses with it quickly as well. Even before it answers the question of his identity for the readers, however, it introduces another question that will inform the rest of the narrative: What, exactly, is “religion”? We raise this old saw in the first session of every introductory class, and American Gods wisely declines to offer another insufficient definition. Instead, the protagonist’s experiences are ones that resonate with a classroom full of curious and frustrated students who have been struggling through an impossible task.
People whose definition of religion is shaped by the question, “What do you/they believe?” are also challenged by the world of American Gods, she writes.
As someone working in Pagan studies, the obvious — to us — differences between the ways that contemporary Pagans create religion are a given, but maybe we don’t explicate them enough. Polytheism vs. monotheism is just part of it.
The article I wrote recently on “Contemporary Pagan, Wiccan, and Native Faith Movements” for the Oxford Research Encyclopedia of Religion “was so fascinating and generated so much interest among our readers,” said an Oxford University Press editor that she invited me to write a blog post. Well, flattery will get you a long way, so of course I said yes. It was published on the 2nd of November. (I wonder why.)
In my blog post, I wanted to talk about how contemporary Pagan traditions challenge ideas of “religion” too, but I had two problems. First, for the presumed audience, I would have to give a bit of a history lesson. Second, there was a 700–1,000 word limit.
As a result, I felt that the title, “Archaic and postmodern, today’s pagans challenge ideas about ‘religion,’” promised more than it delivered. It would have been fun, for example, to take some undergrad religious studies textbooks and assess their explicit and implicit ideas about what religion is, then hold up Pagan trads against that. That might produce a 6,000-word paper, at a minimum. (Put it on the To Do list.)
Meanwhile, watch the Bulletin blog for more reflection on American Gods and religion and other new stuff on the academic study of. There is so much discussion about what “the discipline” is that contemporary Paganism’s challenge is its norms is just one of many. For a sampling, see this entry inspired by Jonathan Strange & Mr Norrell.
I mentioned Charles Fréger’s book Wilder Mann: The Image Of The Savage three years ago, but here is a magazine article with a selection of the photos.
The article’s author writes,
As it happens, I’ve attended pagan rituals myself, in rural Austria, and I’ve met men who work on their intricate, large, wooden Krampus masks all year long in preparation for the fantastical Krampus “performance” in early December. I mention this as a prelude to explaining that (in my opinion) telling the difference between some authentic pagan belief and just people partaking in a fun pastime isn’t a straightforward proposition. It isn’t that such people are necessarily undertaking such rituals in order appease the earth goddess Erda and improve next year’s crop yield or anything like that, but at the same time I think that participants and spectators alike would agree that everyone is getting something necessary out of it, something communal, something emotional.
Well no, we would not want to think that it was actually religious, would we? On the other hand, indigenous religions don’t require creeds. Some people go to the ceremony for the “something emotional” only, and that’s all right.
Information on the upcoming Family, Home, and Ways of Life: Living Paganisms in a Globalized World conference in Krakow, Poland, 24-25 March 2017, may be found at this link.
Presentations may address various issues within the following (suggested) topics:
- Everyday life of contemporary Pagans
- Understanding human relationships: from till death do us part to polyamory
- Living in a Pagan family: the ‘second/third generation’ Pagans
- Celebrating rites de passage in contemporary Paganism
- Pagan fashion on a daily basis and ritual dress-codes
- Pagan home altars, sacred images in the home
- Sacred space: public and private
- Upbringing children in Pagan traditions
- Are there any specific Pagan hobbies? Music, historical re-enactment, etc.
- Pagans and the Television: Game of Thrones, Vikings, etc.
- Reading preferences & contemporary Pagan literature
- Pagans and new technologies
- Pagans in the workplace
- Paganism and/vs globalization and consumerism