The BBC Interviews Iceland Heathens

You can download this episode (27 minutes) of the BBC’s Heart and Soul program on the Heathens of Iceland:

Priestess at Icelandic blot (BBC).

Floating in a hot spring, snow falling from the night sky, John Laurenson meets Teresa Drofn. A 25-year-old Heathen, Teresa describes her return to the religion of her Viking forebears as a renewal of a unique spiritual relationship with nature.

A millennium after it was banned in exchange for Christianity, John explores why Icelanders are returning to the faith. At a ‘blot’, or sacred ceremony John hears a priestess read aloud from the Eddas, an ancient Icelandic text serving as scripture for the new heathens of Europe. In the old days at a ‘blot’, there’d be animal, even human sacrifices. Today they share in traditional Viking food, horse and whale, sheep’s head, puffin pâté and rotten shark.

Visiting the site of a newly planned Heathen temple John meets high priest Hilmar Örn Hilmarsson. Hilmar has presided over hundreds of weddings and seen his own congregation increase six-fold within a single decade. This new Heathen house of worship, the first in a thousand years, will be aligned with the sun’s path and burrowed deep into a hill near the city’s airport.

Not mentioned: a conversation with a Lutheran bishop who claims not to be concerned with the rise of traditional Norse Paganism because (a) the movement is “very small” and (b) they are sort of proto-Christian anyway, as shown, for example, by their abandonment of animal sacrifice.

New Pagan Temple in Latvia

Photo: Ugis Nastevi?s / www.ugis.info

A new Pagan (Dievturi) temple has been built in Latvia, according to this article (in Latvian). Relying on Google Translate, I read,

Crowded opening event alongside Latvian pagan exile pagan representatives and sanctuary creation of the people involved was also attended by other ancient white dievest?bas common to both the Latvian and Lithuanian and Belarus, as well as the folklore group “curbs”, “Werewolves”, “Delve”, ” boat, “” torque “and” P?rkonieši “.

“Monasteries and environmental objects layout vision developed by the pagan organization working group Valda Celma lead. Building architect is Ainars Markvarts, sculptor – J?nis Karlovs, room design authors – Andrejs Broks and Egons Garkl?vs, the costs incurred by the operator Dagnis ??kur, “reveals the organization’s representatives.

Lokstene temple keeper of the Latvian Dievturu Sadraudze that combines ancient white dievest?bas successors contemporary Latvian.

Sources tell me that the temple is on an island in the Daugava River. “Operator” Dagnis ??kur is a businessman who owns a group of bakeries and who paid for the temple. That is very traditional, if you think about it.

I Lived in Magic: A Video Biography of Oberon Zell

Produced and directed by Danny Yourd (Animal Studio), this meditative interview with Oberon Zell (co-founder of the Church of All Worlds and the man who put “Neo-Pagan” into the American religious vocabulary in the 1970s) is a valuable piece of American Pagan history. (It can also be viewed at the Vimeo site.)

Interspersed with video clips from the 1970s, 1980s, and on to the present — including the quixotic New Guinea mermaid quest — it pivots on his relationship with his life partner, the late Morning Glory Zell. (Their lives are also examined in John Sulak’s  The Wizard and the Witch: Seven Decades of Counterculture, Magick & Paganism, which might be the best inside look at the American Pagan scene ever written.)

Oberon reflects on his life, on his loss of Morning Glory, but he is not giving up. “Don’t let it die,” were among her last words, and so the grey-haired wizard carries on. I know that he will do so until he is gone, and something like the mythic cry of Merlin is heard in the redwoods of California.

Survey: Pagan Spirituality in Resilience

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.

https://loyola.co1.qualtrics.com/SE/?SID=SV_bQrcCnJIHm1ScF7

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.
Primary Investigator
Department of Pastoral Counseling
Loyola University Maryland
8890 McGaw Road, Suite 280
Columbia, MD 20145
dchristy@loyola.edu

CFP: 2017 AAR Contemporary Pagan Studies Group

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.

For complete information, visit the Contemporary Pagan Studies Group’s website.

CFP: Irish Network for the Study of Esotericism and Paganism

(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.

Links that Start in Bristol

¶ 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.

Heat Street, a political news site, notes the growth of Paganism in the U.S. Army. It’s relatively snark-free coverage, with mention of the ground-breaking Sacred Well Congregation.

¶ If you want to “dream the dark,” do it in Westcliffe, Colorado. Click the link for the short video.

2017 Pagan Studies “Call” Completed, Will Be Published Soon

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.

I will post the text of the call here when it is official. Meanwhile, it was great to see Amy Hale and Shawn Arthur get the job done with relative ease.

Thoughts on Pagan Studies after the 2016 AAR Meeting (2)

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.