Drumming and chanting are core practices in modern magical-religious Witchcraft in the absence of unifying texts or standardized rituals. Song and musicality contribute towards self-creation and community making. However, Nature Religions and alternate spiritualities are seldom included in surveys of religious musicking or soundscapes. This article considers musicality in earlier publications on modern Witchcraft, as well as the author’s fieldwork with magical-religious Witches in the UK, to show the valuable contribution they make to discsusions on religious belonging and the sensorium through song, music, percussion, and soundscapes.
Dear god! Nature religion! (Illustration by Katie Martin, Getty Images).
Rabbi David Wolpe of Sinai Temple and (visiting at) Harvard Divinity School is like someone who steps in dog shit, comes back indoors, and keeps wondering where the smell is coming from.
And “we” are opposed to [small-p] “paganism,” which is about power, nature-worship, and wealth-worship. “Hug a tree or a dollar bill, and the pagan in you shines through.”((For Wolpe the exemplar of this “paganism” is, of course, Donald Trump, that notorious tree-hugger. But it’s an election year.))
The rabbi’s essay was not the first to make that point — as I will point out — but it hit at the right time and place, and suddenly contemporary Pagans were asking, “What’ s that smell?”
Wolpe equates nature with the most violent and base behavior. His fear, like that of so many other monotheists, is that, in the absence of a transcendental ideal of Goodness, we will all turn into savages raping and eating each other.
Halstead’s blog links to other responses to Wolpe’s article. I will mention just two more. The Wild Hunt has also covered this issue, as linked above.
One way to do this is to frame the critiques in the most culturally specific manner possible. Judaism did not emerge in response to “paganism” writ large; it emerged in response to the specific religious and political practices of immediately adjacent cultures. But again and again, Wolpe misses the chance to be specific in his critique. Instead, he identifies Donald Trump, Elon Musk, communism, fascism, Friedrich Nietzsche, the QAnon Shaman, and Peter Singer as diverse manifestations of a single phenomenon that he calls “pagan.” This universalizing gesture is especially problematic given the inherent diversity of Paganism.
Later, Dr Parmigiani noted on Facebook that “We heard back from David Wolpe and he appears to be willing to have a conversation with us and the Pagan community at HDS, once the semester starts.”
The rabbi responded, “I have been deluged with advocacies, requests for dialogue and so forth. The article did not and does not address the current pagan [sic] communities nor was it intended to.”
That makes me feel so much better. As she put it, “While his message to me was cordial, it is clear that he has no intention of revisiting his lack of research or redressing the feelings of the many he has slighted.”
The problem is defining Paganism. We have a long history of small-p paganism meaning “outside any [monotheistic] religion.” This is the straw man pummeled by Wolpe and others, such as the British journalist Louise Perry, whose article “We Are Repaganizing” appeared only two months earlier in the interdenominational Christian magazine First Things.((The story about the babies’ bones sounds like the old anti-Catholic folklore that there are babies buried under every convent.))
Her borrowed definition of “paganism” ias not “an interest in entrails or in praying to Jupiter. Rather, [but] a fundamentally different outlook on the world, and on the sacred.”
But Christianity takes a perverse attitude toward status and puts that perversity at the heart of the theology. “God chose the weak things of the world to shame the strong” is a baffling and alarming claim to anyone from a society untouched by the strangeness of the Jesus movement.
And that led to converting Pagans by the sword, but we won’t go there. Look over here at the cathedral! And furthermore, as the legalization of abortion proves, “the Western world has arguably always remained more pagan than Christian. In some ways Christianity has been more of a veneer than a substantial reality.”((She quotes from Steven Smith’s Pagans and Christians in the City.))
The book I finished last night, Pagan America, will be out from Regnery in March. The author, John Daniel Davidson, is not really talking about Wiccans and suchlike (though they do get significant mention), as much as he is talking about how the kinds of evils that permeated Greco-Roman culture, and that were eliminated by the triumph of Christianity, are coming roaring back now that Christianity has gone into abeyance in the West
Where does that leave today’s capital-P Pagans? You cannot accept Wolpe’s sidestepping of the issue because there are other singers in the choir, like John Daniel Davidson, who are apparently are happy to mix the two, jumping from “pagan = irreligious” to “Your gods are demons.”
(Davidson apparently wants to junk this silly “freedom of religion” idea and put the government firmly on the side of Christianity — his book’s subtitle is “The Decline of Christianity and the Coming Dark Age.”)
So we cannot get away with offering a pagan/Pagan (polytheist-animist) distinction. The cultural tides are moving. The secular talkers of both the right and left have moved from “Pagans don’t exist” to “they are bunch of silly New Agers” to the point of “viewing with concern.” Pagan readers, don’t be surprised to be asked for your position on sacrificing babies.
I have complained before about the relative lack of good American Pagan biography and autobiography. John Sulak’s biography of Oberon Zell (b. 1942) and his partner Morning Glory (1948–2014), The Wizard and the Witchwas one of the exceptions.((Yes, Morning Glory either invented or co-invented the term “polyamory,” and she was aware of creating a Greek-Latin hybrid.)) While it was first published in 2014, Sulak and Oberon subsequently revised and enlarged it, splitting it into two volumes. The link goes to volume 1.
It’s also a history of the American Pagan movement in the 1970s-1990s particularly, with a West Coast emphasis. In the early 1980s, the Zells lived at Greenfield Ranch, a ranch in the Coast Range near Ukiah, Calif., that had been divided into acreages for back-to-the-landers and, yes, cannabis-growers, which meant the level of paranoia was fairly high. The ranch was raided by drug agents at least once, as I recall.
My friend the Pagan songwriter Gwydion Pendderwen lived there, and M. and I visited several times between 1978 and his passing in 1982. I have not been back since. Obviously much has changed.
In the late 1970s the Zells got an opportunity to live at Greenfield Ranch as caretakers for an absenteee Pagan parcel-owner, and there they practiced a documented but neglected ancient technique for turning new-born Angora billy goats into true unicorns. These went on the Rennaissance Faire circuit—later under the big top.
As Oberon would say, they were hoping to influence “kids who saw the Unicorn and would recognize it for what it was—not a fantasy creature made of moonbeams, just a small white animal with its own kind of beauty and heart and horn . . . . Those kids would make the connections and see that Magkick was possible and then go on to create their own contribution to that unique world-view [and] make their live whatever they want it to be.”1
But something darker was afoot. Another Greenfield Ranch resident helped out with showing the unicorns at Renn Faires, etc., so much so that he was sometimes called “Unicorn Man.”
Morning Glory and Angora goat “unicorns.”
His name was Leonard Lake, and he was a serial killer, although he had not really started on his murderous path at that time but apparently was planning it. There is plenty about him online, but my introduction to his story came through Episode 1 of theTrace of the Devastation podcast, a true-crime series about serial killers of the 1980s-90s in the California Gold Rush country.
In that episode, “The Unicorn Man,” you will hear Oberon Zell give his own honest self-appraisal of how he and others were fooled by Lake, whom they took to be just another back-to-the-lander, albeit with a more ex-military outlook.
Anyone can be fooled some of the time. Consider this a footnote to Sulak and Zell’s books.
John G. Sulak, The Wizard and the Witch: An Oral History of Oberon Zell and Morning Glory (Woodbury, Minn.: Llewellyn Publications, 2014) 180–81. [↩]
The article focuses on a Ukrainian Pagan artist who sells on Etsy. Chinese copyists mass-produced his carved wooden statues in resin, along with others. (Those are the genuine works shown.)
But look at the stats on the knock-off site: the Norse statues in the last month sold 3 thousand units (cumulatively of the Odin, Thor, Freya or Loki statues), and they had over 14,000 shares across social media. It’s unclear if they’re only counting the 19 days of November so far, or if that’s sales in the last 30 days. If those stats are real (and not some engineered gimmick designed to get you to purchase), they sold around $60,000 -$69,000 gross profit (varying on if someone purchased one statue, or multiples where a bundle discount comes into play). Even taking into consideration they’d have out of pocket costs to manufacture the cheap knock offs, they’re probably pocketing between $40,000 -$55,000 in net profit in just one month (based on a typical 60-80% profit margins for mass manufactured goods). In a year if you had steady sustained sales, that’s around $480
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,000 – $660,000 net profit. Near half a million dollars, or more.. Money like that would be revolutionary for artists serving our community.
Three different business are selling those knock-offs on Amazon, for starters, plus they are on other e-commerce sites as well.
There is no immediate cure except to look carefully at the site and try to determine if you are dealing with a real artisan or not. The article suggests some ways of checking, particularly on Amazon, but you cannot always tell if an item was made in some Chinese knick-knack factory or not.
Some sites will have a section on their page dedicated to intellectual property concerns, like TEMU, which gives you the impression that they’re trying to operate ethically. But it’s set dressing, there’s no real accountability process in place at Temu. As an aside, Etsy tends to have solid options from legitimate artisans, though occasionally some knock-offs might infiltrate the service.
Oberon Zell has had to quash illegal reproductions of his Milennial Gaia statue a number of times, as I recall. This was back when he and his late wife, Morning Glory, operated their own crafts business, which now has new management.
In a weird way, all this counterfeiting is a sign that Pagan images are becoming more recognizable and marketable, so I suppose you could feel kind of good about that.
“There are lots of different ways that people celebrate this time of year and engage in this time of year and the best thing to do to learn more is actually to just ask people,” Mary Hamner, a Religious Studies graduate student studying paganism and witchcraft at UNC, said.
* * * *
According to Hamner, it is very difficult to estimate pagan and witch populations in the U.S., but assumptions can be made based on statistics concerning witchcraft-related book sales or the number of posts under certain hashtags on social media.
She cautioned people from making the mistake of thinking pagans and witches are “fringe groups,” or a group with extreme views, especially in the South.
“The South has this really entrenched history in Protestant Christianity in particular,” she said. “That doesn’t erase the fact that it is a really diverse region and many other religious groups have been here the whole time just because they are not the ones routinely who get the microphone handed to them.”
Now if we could get the Daily Tar Heel to follow Pomegranate style and capitalize “Pagan” while lowercasing “religious studies,” which is not a proper noun unless you are talking about the UNC Department of Religious Studies.
Go light the lantern at your door
and honor those who’ve gone before.
The worlds that part us now are twain
for Hallow’s Eve is here again.
The westering sun grows pale and wan.
The day grows dark
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, the nights draw long.
The autumn leaves are ticked with fire;
fruit hangs ripe upon the brier.
Instead of avoid cloth of mixed fibers (no polyester-cotton blend for him) or seeking an adulterer to stone, Helmuth decides to celebrate the feast of Lammas:
I realized this while reading a book, flipping through some pages, and I go, oh crap. I don’t have the sacred knife. I don’t have an altar. I don’t have anything.
I wanted to be thought of as intelligent. So I rejected most religion and most spirituality throughout most of my life.
And then during COVID, and in general, as I got older, the idea of a self-directed religion that promised me a way to have some control over the universe – I think increasingly we find ourselves facing things that really affect us deeply that we have very little control over – right? – climate change, housing prices, health insurance bills, pandemics, who’s going to become the president?
And here’s this religion – this spirituality – that says, you can have an effect on these things that feel so much bigger than you. You just need a couple of candles and some willpower.
There is a long tradition of “among the savages” writing in America. As a young reporter in the 1980s I briefly met a tall but baby-faced guy who, having graduated from Colorado College, as I recall, went back to high school and passed himself off as a senior in order to write about high school from the inside. (At least one female writer has done that too.)
In late 1959, John Howard Griffin went to a friend’s house in New Orleans, Louisiana. Once there, under the care of a dermatologist, Griffin underwent a regimen of large oral doses of the anti-vitiligo drug methoxsalen, and spent up to 15 hours daily under an ultraviolet lamp for about a week. He was given regular blood tests to ensure that he was not suffering liver damage. The darkening of his skin was not perfect
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, so he touched it up with stain. He shaved his head bald to hide his straight brown hair. Satisfied that he could pass as an African-American, Griffin began a six-week journey in the South.
But even Griffin was following the footsteps of another white journalist who made a similar journey eleven years earlier.
So there is a pretty good way to get a book: pass yourself off as a member of Group X and write about it. If you do in graduate school, it is ethnography; otherwise, creative nonfiction.
Magic in the United States, a new podcast by Heather Freeman of U. of North Carolina-Charlotte, has just launched. As one of her panel of advisors, I have had the opportunity to listen to several episodes. They are well-organized and not t00 long (usually under 30 minutes). So far I have heard about the famous murder of a Pennsylvania Dutch pow-wow doctor and the beginnings of Spiritualism — it’s a wide-reaching show.
Magic can mean different things to different people. For many, it’s reserved for those fantastical worlds seen on screen, but for others, it’s not so far removed. For Heather Freeman, its proximity to our world is something she seeks to explore in her podcast Magic in the United States: 400 Years of Magical Beliefs, Practices, and Cultural Conflicts.
“It really spans the gamut. So I started putting together a proposal for a podcast series to do this project looking at magic in the United States,” she recalled. “There’s tons of podcasts about witchcraft
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, about ceremonial magic, and then also about religious practices that get called magic. But historically, calling these practices magic is a racist pejorative.” . . . .
Freeman said exploring why certain practices get called magic while the word “religion” is reserved for more mainstream practices is at the heart of her podcast.
“This question of ‘What is religion?’ is really challenging,” she said. “If most people understand religion as one of these major monotheisms, they’re missing a lot.”
M. and I went yesterday to check our favorite mushroom grounds. The radar had shown thunderstorms up there earlier in the week
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, but whatever rain fell had soaked right in. Nothing was coming up yet, not even LBMs.1
Stepping into a small clearing, probably part of a 1980s skid trail, I looked down and saw a knife. An eight-inch chef’s knife with a single-bevel (“chisel”) edge, to be precise — Asian-style, so probably Chinese-made. Much like this one.
I had made my offerings just minutes before at a hollow stump. This find seemed definitive. It was like something said, “Sorry, no mushrooms. Would you like a knife?”
It went into M’s pack, and since it was long and sharp we nested it between the pages of Vera Evenson’s Mushrooms of Colorado and the Southern Rocky Mountains. She was OK with taking it home, but she said later that she would rather have had mushrooms.
That is the second time I have found a knife at my feet. The first time was in Teller County, Colorado, east of Florissant, when I was in my mid-twenties. It was the last day of Februrary, consequently, the last day of small-game hunting. No dog then — just me, my old Ford F-100 truck, and Granddad’s shotgun. I didn’t see a rabbit, but walking through the woods I found an antler-handled knife.
A little time later, I found an aluminum camping cup.
I was new to the Craft then, but I could see a certain pattern here. Would there next be an aluminum camping plate with a pentagram scratched on it?
Well, no. But it was “a moment.”
As for yesterday’s knife, it might have been lost last season by one of the Vietnamese2market-hunters recreational mushroom hunters with very large appetites and pillowcases to fill I saw in that area last year.
Whatever it’s origins, I touched up the edge, and M. is slicing vegetables with it now.
The mushroom hunter’s catch-all term: “Little brown mushrooms.” Like “little gray bird” when you are looking for birds. [↩]
Latvian Pagan Uġis Nastevičs, a resident of Riga, was elected president of the European Congress of Ethnic Regions at a meeting in that city earlier this month. He works there as a translator and guide.
The group defines “ethnic religion” as “religion
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, spirituality, and cosmology that is firmly grounded in a particular people’s traditions. In our view, this does not include modern occult or ariosophic theories/ideologies, nor syncretic neo-religions.
Delegates from seventeen countries also passed what is called the “Riga Delaration,” which begins with these statements:
We, the undersigned, represent religious communities upholding the traditional, ethnic religions of diverse peoples of Europe. We hold deep reverence for our ancestors, the Gods and Goddesses they worshiped and the worldview and values that they bequeathed to us. Our spiritual traditions are inseparable from our traditional culture, and both require support and protection.
We call on all the governments of the nations of Europe and the European Union to grant our religions the same respect and privileges that are accorded to other religions in European societies and legal systems. We ask for the following specific measures:
Of the items listed, Nastevi?s said that his personal priority was ” to contribute to securing the status and protection of holy places, many of which are getting already vandalized and desecrated.
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doctor and the beginnings of Spiritualism — it’s a wide-reaching show.
