Pagans on the Fringe of the AAR

 

 

 

Once again, I will be seeking an alternate activity to attending the American Academy of Religion’s presidential address in Denver next November. Such activities will probably involve bars, restaurants, and friends whom I see far too infrequently.

I might be tempted if Dr. Gushee’s “performing religion” actually included donning sackcloth and ashes. That’s biblical. But I have always wondered, do you put on a loincloth or tunic made of burlap and then pour ashes over yourself? Or do you rub ashes into your skin like some Hindu saddhus and then wrap a strip of burlap around your loins for minimal modesty? These are important ethnographic details!

But this is the AAR’s heritage: mainline Protestant Christians talking about themselves, even though the tent appears to have enlarged considerably since the early 1960s.

There is a fault line in the AAR. It is not between monotheists and polytheists—the former hardly realize yet that the latter exist. Nor is even so much between global East and global West.

Instead, the fault line remains between people who do god-talk in some form or other — who accept a supernatural dimension — and those who view religion purely as a human construction, like politics. The latter may call themselves Marxists, postmodernists, or to use the language of one scholarly group, they pursue “historical, comparative, structural, theoretical, and cognitive approaches to the study of religion.”1)North American Association for the Study of Religion

They are the ones who criticize other (Christian) AAR members for treating the annual meeting “like church.”

Where does Pagan studies fit into all this? Our program unit operated on an ad hoc basis from 1998–2004 and has been a full-fledged “unit” (formerly “group”) among all the other AAR units from 2005 to the present. Here is the list: scroll down to Contemporary Pagan Studies.

We scholars of Paganism have been accused of being too “curatorial,” taking care of “our people,” It’s a fair criticism of a what is still a new field, and I would not mind seeing more “historical, comparative, structural, theoretical, and cognitive approaches” as we go along.

And I expect the polytheist studies/monotheist studies divide to remain for quite some time, insofar as it is still mostly invisible.

Notes   [ + ]

Call for Papers: A Special Issue of The Pomegranate on Pagan Art and Fashion

From Caroline Tully (University of Melbourne, Australia), guest editor of an upcoming issue of The Pomegranate: The International Journal of Pagan Studies devoted to Pagan art and fashion.

A beautiful young woman drapes her long auburn hair over a human skull, pressing it close to her face like a lover. Another, clad in black and holding a wooden staff, poses like a model in a photo shoot on location in an incongruous forest. Long, elaborately decorated fake fingernails like talons grasp shiny crystals, evoking the “just so” beauty of a staged magazine spread. In the world of the Witches of Instagram, the art of photography meets business witchery and feminist activism.

Is it (still) the season of the witch? Luxury fashion house, Dior, has a tarot-themed collection; witchcraft featured in recent issues of Vogue magazine; young witch-identifying women perform “fashion magic”; and an alchemist-fashion designer has invented colour-changing hair dye, inspired by a scene in the 1996 movie, The Craft. An angry yet luxurious sex-positive feminism is in the air; goddesses, witches and sluts are rising up again, a decade and a half after Rockbitch stopped touring and almost thirty years after Annie Sprinkle’s first workshops celebrating the sacred whore.

Exhibitions showcasing the work of living and dead occult artists have been on the increase for several years now, most recently Black Light: Secret Traditions in Art Since the 1950s at the Centre de Cultura Contemporània de Barcelona, and Barry William Hale + NOKO’s Enochian performance at Dark Mofo in Tasmania. Multidisciplinary artist Bill Crisafi and dancer Alkistis Dimech exemplify the Sabbatic witchcraft aesthetic; Russ Marshalek and Vanessa Irena mix fitness and music with witchcraft in the age of the apocalypse; DJ Juliana Huxtable and queer arts collective House of Ladosha are a coven; rappers Azealia Banks and Princess Nokia are out and proud brujas; and singer Lana del Rey admits hexing Donald Trump.

The Pomegranate: The International Journal of Pagan Studies invites submissions of articles (5000–8000 words) for a special issue on Pagan Art and Fashion, edited by Caroline Tully (caroline.tully@unimelb.edu.au). How are Paganism, modern Goddess worship, witchcraft and magick utilised in the service of creative self-expression today? Potential topics might fall under the general headings of, but are not limited to, Aesthetics, Dance, Fashion, Film and Television, Internet Culture, Literature, Music, and Visual Art.

Submissions due June 15, 2019.

For information on the submission process see: https://journals.equinoxpub.com/index.php/POM/about/submissions

Please note that The Pomegranate: The International Journal of Pagan Studies uses the University of Chicago Press notes-and-bibliography citation style: http://www.chicagomanualofstyle.org/tools_citationguide/citation-guide-1.html

For more information about this special issue read Caroline Tully’s interview on The Wild Hunt.

 

My Relationship to Odysseus? It’s Complicated.

Later this month, a new translation of the Odyssey, the first into English by a female scholar, will be published. (Click the cover image for a link.)

This New York Times article about Emily Wilson and her approach to the poem tells how she “places her flag” with her translation of one word at the beginning, polytropos, which she, unlike dozens of previous translators, chooses to translate as “complicated.” So her version opens like this:

Tell me about a complicated man.
Muse, tell me how he wandered and was lost
when he had wrecked the holy town of Troy,
and where he went, and who he met, the pain
he suffered in the storms at sea, and how
he worked to save his life and bring his men
back home. He failed to keep them safe; poor fools,
they ate the Sun God’s cattle, and the god
kept them from home. Now goddess, child of Zeus,
tell the old story for our modern times.
Find the beginning.

 

CFP: Religion, Myth and Migration (Ireland)

Sixth Annual Conference of the Irish Society for the Academic Study of Religions (ISASR)

Hosted by Waterford Institute of Technology

Religion, Myth and Migration

Friday 16th June 2017

We are pleased to invite scholars to take part in the sixth annual conference of the Irish Society for the Academic Study of Religions (ISASR), themed ‘Religion, Myth and Migration’. Religious traditions often draw on powerful myths which make sense of their cosmological, as well as their historical, social and geo-political position. These myths frequently involve migration, from the biblical Exodus to the Islamic Hegira, to various migratory foundation narratives in new religious movements. As religions travel, so do myths, with new forms being created over time. The physical migration of peoples means that their religions travel with them to new geographical and cultural milieus and now, in a globalised world, knowledge is transmitted and ‘migrates’ in ways that are tied in with rapid advancements in technology and information exchanges. With President Donald Trump’s recent ban on Muslim migration, the challenges of Brexit, and movement of refugees and economic migrants around the world, the religious landscapes are swiftly changing. Conceptualising ‘myth’ and ‘migration’ in the broadest sense, conference participants will discuss, reflect upon and explore these themes in relation to changing religious landscapes and the Society invites papers and contributions on areas such as:

• Migration of religions and associated myths
• Myths of religious migration and foundation myths
• Folk religion, folklore and migrant legends
• Migration of peoples, cultures and religious change
• Imaginaries/imaginaires of religious migration (cultural fears, racist agendas and religions)
• Myths within religions
• Migration of religious ideas

Scholars working in Ireland are free to submit a paper proposal on any aspect of religion in any context and, as always, we welcome presentations on research on religions in Ireland from scholars worldwide.

Call for papers: Please submit your proposal in the form of a title and an abstract (max. 250 words).

Call for slam contributions: We invite ‘slam’ contributions for a maximum duration of 6 minutes on in-progress research, new projects and publications, research networks and new programmes. Please submit a title and brief description of your slam (max. 150 words).

Both paper and slam proposals are to be submitted via email to isasrconference2017@gmail.com by the deadline of 10th March 2017. Notification of abstract/slam acceptance will be given by 27th March 2017.

Please bear in mind that papers should contribute to the aims of the ISASR as set out in the Society’s constitution, specifically that ‘The main object [is] to advance education through the academic study of religions by providing a forum for scholarly activity (…). The Society is a forum for the critical, analytical and cross-cultural study of religions, past and present. It is not a forum for confessional, apologetical, interfaith or other similar concerns’.

The final programme will be posted on the ISASR website

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.

New Pomegranate Issue Published

The newest issue of The Pomegranate: The International Journal of Pagan Studies (18:2), has been published online, with printed copies coming soon.

Book reviews are free; there is a charge for articles. Complete table of contents with download links here.  Amazon links below.

Articles

“The Image of Paganism in the Age of Reason: From Idolatry towards a Secular Concept of Polytheism ” by Pavel Horák

“The Seduction of Avalon: The Pilgrimage to Goddess and the Affect of the Tour”  by Christina Beard-Moose

“Witches’ Tears: Spiritual Feminism, Epistemology, and Witch Hunt Horror Stories” by Laurel Zwissler

“Witches, Pagans and Historians. An Extended Review of Max Dashu, Witches and Pagans: Women in European Folk Religion, 700–1000” by Ronald Hutton

Book Reviews

Sophie Page, Magic in the Cloister: Pious Motives, Illicit Interests, and Occult Approaches to the Medieval Universe Philadelphia: Pennsylvania State University Press, 2013), x + 232 pp., $82.95 (cloth), $39.95 (paperback) reviewed by Egil Asprem

Rigoglioso, Marguerite, Virgin Mother Goddesses of Antiquity (New York: Palgrave MacMillan, 2010) 267 pp., $110 (cloth), $36.00 (softcover), $24.99 (ebook) reviewed by Lisa Crandall

Michael D. J. Bintley and Thomas J. T. Williams (eds.), Representing Beasts in Early Medieval England and Scandinavia (Woodbridge, Suffolk, UK: The Boydell Press, 2015), xii and 295 pp., €84.99 (cloth) reviewed by Carole M. Cusack

Jean La Fontaine, Witches and Demons: A Comparative Perspective on Witchcraft and Satanism (Oxford: Berghahn, 2016), 150 pp., £60 (cloth), £17.50 (paper) reviewed by Ethan Doyle White

F. S. Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (New York: Oxford University Press, 2015), 442 pp., $82 (cloth) reviewed by Sam Webster