• At the Religion in American History blog: What Puritans, Shakers, beer, and running shoes have in common.
• Is The Decembrists’ The King is Dead their most Pagan-friendly album? Laura at The Juggler thinks so.
• It is true that religion scholars go on and on about “the sacred.” So why is “the paranormal” not given equivalent attention?
• If I did not have the Interwebz available for checking, I would never have thought that these were actual book titles.
DC to AC? Fahrenheit to Celsius? PC to Mac?
No, silly rabbit. Change their religion. But first,
And if you bump into a witch in a bar or coffee shop, the book adds, it’s important to recognize that “Wiccans are on a genuine spiritual quest,” providing “the starting point for dialog that may lead to their conversion.”
At least that sounds better than saying they are slaves to Satan.
British Catholic blogger Damian Thompson takes the snotty road (he is shocked!) which is his speciality, as Jason Pitzl-Waters notes.
M. and I watched Pagan Metal: A Documentary (dir. Bill Zebub, 2009) Saturday night. It was flaccid. We gave up on it midway through. (Netflix has it.)
What we saw was primarily rambling interviews with members of three bands: Alan Averill of Primordial (Ireland), and musicians from Korpiklaani and Finntroll, both Finnish groups.
From these we gathered that what makes this latest subdivision of heavy metal music “Pagan” is that it incorporates (sometimes) folk tunes and folk instruments, although the interviewer seemed uninterested in discussing instrumentation or in discussing any folkish origins of the music in any detail. (A menber of Korpiklaani is quoted on Wikipedia as saying that they play “old people’s music with heavy metal guitars.”)
The term “Pagan metal” was also left unexamined as to any religious or political connotations that it might carry.
A person might think that a metal band augmented with a skin drum or bagpipes and some fur on the stage costumes was therefore performing “Pagan metal.”
Nor did Pagan Metal function well as a concert film, as much of it as we saw, as it provided only brief clips of live performances without much context.
This video is only for hardcore fans who want everything about Primordial, for instance.
Call for papers:
Satanism is a subject that has always drawn a lot of media attention as well as interest from the general public. Scholarly studies of the subject, however, have more often focused on socially constructed “Satanic Panics” than on Satanism as a religious alternative in itself.
Recently, this has begun to change, and anthologies such as Contemporary Religious Satanism have started to fill the gaps in scholarly knowledge concerning Satanism.
A further attempt to remedy the situation was made when the first ever international scholarly conference on Satanism was organized in Trondheim, Norway, in 2009. The conference was a great success, and resulted in an anthology that will be published by Oxford University Press later this year.
In September 2011, we welcome you to Stockholm, Sweden for the follow-up to 2009’s gathering of specialists.
Keynote speaker: Marco Pasi
Deadline for abstracts: May 22, 2011.
Submit your abstract to per.faxneld@rel.su.se<mailto:per.faxneld@rel.su.se> and kennet.granholm@rel.su.se<mailto:kennet.granholm@rel.su.se> (remember to submit abstracts to both organisers).
Papers dealing with most aspects of Satanism are welcome (including Satanism in literature, cinema, etc). However, we discourage papers treating “the Satanic panic”, “Satanic ritual abuse”, etc, as these themes have received sufficient scholarly attention.
If you are celebrating Imbolc in the next few days, be aware that Chinese New Year falls on February 3, so you may hear some extra fireworks, depending where you are.
Calculated by the Sun, Imbolc occurs at 0420 Greenwich Mean Time on February 4.
At the Washington Post’s “Under God” blog, a story about how the Seventh-Day Adventist church guards its trademark—even against other Adventists.
This has got me thinking: will all religions end up trademarked? Do you need intellectual-property lawyers and copyright lawyers to be a “real religion”?
Imagine trademarking “Witch.” Someone in Salem, Mass., is probably thinking about it already.
Three issues of the journal Paranthropology: Journal of Anthropological Approaches to the Paranormal are available online as PDF files.
I had been meaning to download these for a while—finally did it, and I look forward to reading them.
Gaia Gathering: Canadian National Pagan Conference
Theme: Language to Liturgy
Gaia Gathering was founded in 2004 and had its first conference in 2005. Each year the conference is hosted over the Victoria Day long weekend in a different Canadian city through a bidding process similar to the Olympics. Past host cities include Edmonton, Halifax, Winnipeg, Ottawa and Vancouver.
Legally, we are incorporated federally as a non-profit organization and operate with a national Board of Directors as well as a local host committee.
The conference is organized collaboratively by Canadian Pagans and includes three days of discussion and workshops about Canadian Paganisms. After six years of traveling across the country, the conference is finally coming to Montreal’s Concordia University! The proposed theme for 2011 will be “Language to Liturgy,” which reflects the cultural diversity of Montreal and how language itself can affect our practices and beliefs.
Our keynote speakers are Lucie Dufresne, Professor at the University of Ottawa, speaking on Language, and Arin Murphy-Hiscock, published author and priestess, speaking on Liturgy. We are also planning an opening multifaith panel on the Friday night and live entertainment on Saturday and Sunday evenings.
Conference will be held Spring 2011 (May 20-23)
SUBMISSION CRITERIA
We invite papers and proposals from all faculties within the humanities who touch into the realm of alternate spirituality, Paganism, New Religious Movements and related subjects. We hope to see students rise to the challenge and welcome them to this opportunity to present here in Montreal with like-minded individuals.
Submissions may be sent via mail or e-mail and are to be no more than one page. They must include a publication-ready, titled abstract of 150-200 words. The name, address, telephone numbers, e-mail address, college or university affiliation and level of study of the presenter(s) must also be included. Any special requests or needs for audio-visual equipment must also be indicated. We will be accepting submissions for peer and academic reviewbetween December 21st (Yule 2010) and March 20th (Ostara 2011).
Abstracts and proposals (and thus presentations) may be in English or in French. All received submissions will be acknowledged, with notification of acceptance, by mid-April 2011.
Email to: scarletcougar@gmail.com
Postal mail to: ATTN Scarlet (Gaia Gathering)
Department of Religion, Concordia University
1455 de Maisonneuve Blvd. West
Montréal (Québec)
H3G 1M8
A recent post at Patheos by Thorn Coyle, “The Sundering of Feri,” has been getting some attention, at The Wild Hunt, for instance.
She begins,
It is said of late that the Feri Tradition has been broken in two, being named by folks on one side of the divide as a split between the “Mystery tradition” (taking on the old spelling of Faery) and “public religion” (Feri). While there have been splits and factions for almost as long as the tradition has been active, while the spelling of the name changed over time, and scapegoating, shouting, and long silences have abounded, I never before felt such an energetic sundering. As I write this, I can feel the mighty gates closing on what was. What will emerge, I do not know. Perhaps nothing will change, and perhaps everything will. Such are the times we live in, and various are the pronouncements of our egos trying to figure things out.
As far as “the times we live in,” I have been hearing reports of how Faerie/Faery/Feri ain’t what it used to be ever since the 1980s.
It’s the nature of magical religion to be always splitting and changing. The only equivalent group dynamics and politics that I have seen to match it occur in martial arts schools—something else that Thorn knows a little bit about.
She wonders,
At what point in an ecstatic, syncretic, Bardic tradition, does one’s own work cease to be of that tradition?
Given that Feri has been syncretic since whenever Victor Anderson first read the works of Max Freedom Long, themselves dating from the 1930s-1940s, I really don’t think that she has a problem, conceptually speaking. So why not add Gurdjieff (shudder) and call it Feri. But she decides that she must call herself something else.
In one way, her essay points to an ongoing problem in contemporary Paganism: It’s hard to make a mass movement out of small-group mystery traditions.
Yes, we need more public events: festivals, processions, theatrical events. The ancestors also went in for sacrifice-feasting events, but the theology of publicly offering life to the gods is still too scary for most Pagans. (There are exceptions.)
The trouble is, the model of “religion” available from the monotheists is just wrong. Every seven days, everyone lines up and listens to holy books or to a long sermon or bangs their heads on the floor. That just is not us. We are supposed to be about embodiment, ecstasy, performance, and ritual. So much is “enough” and how often do we do it?
UPDATE: Welcome, visitors from The Wild Hunt. Check out the rest of the blog.
They are all fictional, of course.
Actually, in my experience, archaeologists are indeed a vicious bunch, but they usually eschew large-caliber revolvers and bullwhips.
(Tip of the stained fedora to Caroline of Necropolis Now.)