A Festschrift for Ronald Hutton

Magic and Witchery: Celebrating the Twentieth Anniversary of ‘The Triumph of the Moon’ will be published in September by Palgrave Macmillan.

I love rolling the word Festschrift around, and if you are not used to it, this is what it means: “In academia, a Festschrift  (plural Festschriften) is a book honoring a respected person, especially an academic and presented during their lifetime. It generally takes the form of an edited volume, containing contributions from the honoree’s colleagues, former pupils, and friends” (Wikipedia).

From the publisher:

This book marks twenty years since the publication of Professor Ronald Hutton’s The Triumph of the Moon, a major contribution to the historical study of Wicca. Building on and celebrating Hutton’s pioneering work, the chapters in this volume explore a range of modern magical, occult, and Pagan groups active in Western nations. Each contributor is a specialist in the study of modern Paganism and occultism, although differ in their embrace of historical, anthropological, and psychological perspectives. Chapters examine not only the history of Wicca, the largest and best-known form of modern Paganism, but also modern Pagan environmentalist and anti-nuclear activism, the Pagan interpretation of fairy folklore, and the contemporary ‘Traditional Witchcraft’ phenomenon.

Here are the contents:

1. Twenty Years On: An Introduction — Ethan Doyle White and Shai Feraro, editors

2. The Goddess and the Great Rite: Hindu Tantra and the Complex Origins of Modern Wicca — Hugh B. Urban

3. Playing the Pipes of PAN: Pagans Against Nukes and the Linking of Wiccan-Derived Paganism with Ecofeminism in Britain, 1980–1990 — Shai Feraro

4. Other Sides of the Moon: Assembling Histories of Witchcraft —Helen Cornish

5. The Nearest Kin of the Moon: Irish Pagan Witchcraft, Magic(k), and the Celtic Twilight — Jenny Butler

6. The Taming of the Fae: Literary and Folkloric Fairies in Modern Paganisms — Sabina Magliocco

7. “Wild Nature” and the Lure of the Past: The Legacy of Romanticism among Young Pagan Environmentalists — Sarah M. Pike

8. The Blind Moondial Makers: Creativity and Renewal in Wicca — Léon A. van Gulik

9. “The Eyes of Goats and of Women”: Femininity and the Post-Thelemic Witchcraft of Jack Parsons and Kenneth Grant — Manon Hedenborg White

10. Navigating the Crooked Path: Andrew D. Chumbley and the Sabbatic Craft — Ethan Doyle White

11. Witches Still Fly: Or Do They? Traditional Witches, Wiccans, and Flying  — Chas S. Clifton

12. Afterword — Ronald Hutton

A Survey on Pagan Metaphysics and Ethics

This comes from Gwendolyn Reese, whose work has appeared several times in The Pomegranate: The International Journal of Pagan Studies.

She writes,

The purposes of this study are to explore the relationship between how the metaphysical and theological beliefs held by Pagans/Witches/Heathens relate to each other and to beliefs about ethics, as well as certain personal issues like your own sense of self-efficacy and the centrality of your spiritual path to your personal identity. There are questions in this survey that are designed specifically for the Pagan/Witch/Heathen community and others that were previously used in other studies with the general population and allow for comparisons. 

I acknowledge that language is problematic and previous research has revealed that there is no consensus on the label/s to apply to the groups that are often talked about as Pagans/Witches/Heathens, etc., although typically we know who we are.  The term that is most commonly adopted but far from universal is “Pagan.” For the purposes of this survey, “Pagan” is used as an umbrella term to make it easier to read.  

You may take the survey here. It is projected to require about 25 minutes of your time.

Anderson/Feri Tradition Material Cataloged at Valdosta State University

Victor Anderson, apparently wearing a lei (Wikimedia Commons).

Victor Anderson (1917–2001) and Cora Anderson (1915–2008) founded the Feri tradition of Witchcraft (which had multiple spellings). Since their passing, their papers and home library has been divided among several recipients: the Oakland, Calif., public library, the New Alexandrian Library, and some private purchasers.

A large number of their books, 171 to be exact, have been added to the growing Pagan archives at Valdosta State University in Georgia. Special-collections librarian Guy Frost has now cataloged them as the “Victor and Cora Anderson Library, 1921–1998.

The books chosen, Frost explains, were ones that were not already in the university’s “parent collection, New Age Movements, Occultism, and Spiritualism Research Library. A bibliography of the full library as well as the disposition of the items is planned. All titles in this collection have been cataloged separately.” He has also written a lengthy historical note on the Andersons and Feri.

The library also has a large collection of materials relating to Max Freedom Long, whose work was a big influence on the Feri/Faerie/Fairy tradition.

Coming next will be a large collection from Aquarian Tabernacle Church founder Pete Davis.

Call for Papers: Pagan Art & Fashion

CFP for a special issue of The Pomegranate on 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 VanessaIrena 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 Lanadel Rey admits hexing Donald Trump. 

  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

Publishing Thoughts after AAR-SBL 2018

Nothing gladdens an editor’s heart like seeing an author with his new book. Here Jefferson Calico talks about Being Viking: Heathenisn in Contemporary America with Giovanna Parmigiani, who also presented a paper in a Contemporary Pagan Studies session.

I got so busy with the “Season of the Witch(crap)” series that I wrote nothing about last month’s joint meeting of the American Academy of Religion and the Society of Biblical Literature.1)The SBL is actually the parent of the AAR, but the child organization is now much bigger and broader.

The meeting this year was in Denver for the first time since 2001. Although I live in Colorado, I visit Denver only once or twice a year, and when I do, I feel like a country mouse in the urban canyons. There was a time when I sold print advertising up there once or twice a month and was pretty familiar with the central areas, but so much has changed, that my memories are palimpsests, and I have to learn its geography all over again. That restaurant that I remember as moderately priced is now more expensive, and they don’t have any tables available.

That said, if you are a meeting planner, Denver’s convention center is easy to navigate, is withing about four blocks of thousands of hotel rooms, and also within a short walk from many restaurants, so that 10,000 hungry intellectuals discharged into the city center can find places to eat lunch.

And you can take an Amtrak train (or a commuter train from the airport) into the city center and then ride a free shuttle bus into the hotel district. M. and I drove, however, handing our mud-splattered Jeep over to the hotel parking valet for the duration.

But enough boosterism. I was there with a light heart: I am no longer co-chair of the AAR’s Contemporary Pagan Studies Unit, and I had no obligations to anyone about anything, not to mention no obligation to attend the 7:15 a.m. chairs’ breakfast (yawn) or the tense negotiations of the steering committees’ reception, where, drink in hand and shouting in someone’s ear, you attempt to arrange joint sessions for the following year.

Thank you, term limits!

Instead, I went to sessions and talked to authors, coming away with a possible two books for the Equinox series in Contemporary and Historical Paganism and a contribution to an editing collection that is in progress. I will not name these, because I do not wish to jinx them.  The series, I should say, has published more than one book as it has moved from publisher to publisher, but after a merger and a de-merger, we had to re-set the meter to zero. Long story.

I also came away with plans for a guest-edited issue of The Pomegranate  on
Traditionalism and Paganism. I had always though of Traditionalism as concerned mainly with esoteric approaches to Judaism, Christianity, and Islam, but there is also Pagan or Pagan-friendly version, largely traceable back to the French philosopher Alain de Benoist.

And then we get into some very tricky territory. Here there be dragons.

Soon I will post all the “calls for papers” for three special issues of The Pomegranate, each with a well-qualified editor, and if you are working in any one those areas, I hope that you will get in touch.

Notes   [ + ]

1. The SBL is actually the parent of the AAR, but the child organization is now much bigger and broader.

Coming Soon — Being Viking: Heathenism in Contemporary America

What do I like about Being Viking beyond Mark Lee’s arresting cover design? It is that author Jefferson Calico can move beyond rehashing the folkish-universalist issue and look at some things not normally talked about, such as social class.

Americans will talk you to death about race and ethnicity, but then turn around and pretend that the high-level university bureaucrat with a summer home on Martha’s Vineyard and the guy making a lot of overtime pay in a Texas oilfield are both earning “middle-class salaries.” While the English divide social-class issues with a microtome, we pretend that we all aspire to the same thing.

That is just one way that Being Viking moves beyond the radical politics-obsessed approach taken by authors such as Jennifer Snook in American Heathens or Mattias Gardell  Gods of the Blood. (If you look at Gardell’s publishing history, he jumps from one sensational topic to another.) Calico is strong on history, ritual, polytheism, and the social side of American Heathenry.

So I am delighted this book is now being published in Equinox’s Contemporary and Historical Paganism series, for which we are always seeking new titles.

You can pre-order the book now or recommend it to your university library by clicking the buttons on its Equinox web page.

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.

 

Does No One Read the Description?

I was in my first month as managing editor of the (long-gone) Colorado Outdoor Journal when an article came in about fishing in Utah. Hello? “Colorado” is in the title.

When I was freelancing for commercial magazines, I was told always to read at least a couple of issues before submitting an article query, advice that I passed along to my students. The same would hold with academic journals — you would think — since they are often so narrowly defined.

On May 16th, an article came in through The Pomegranate’s online submission process (which requires filling in various fields in the Online Journal System) titled “The Holy Qur’an: The Origin of Human Discourse in Ethics.”

Less than a week later, one of the co-authors, who appeared to be teaching in the Islamic Education Department at Shiraz University of Medical Sciences in Iran, is writing to me wanting know my editorial decision on the piece.

So (a) she/they is unclear what “peer-reviewed journal” means and (b) she/they missed all the language on the main page about “Pagan,” “polytheist,” “reconstructionist,” etc.

Maybe “Pomegranate” just sounded Middle Eastern?

I sent a PDF of the last issue with my response, just to make the point that their piece outside our remit. Very far.

The Anthropology Cult at CIIS

Some people in the Pagan studies field have a special place in their hearts for the California Institute of Integral Studies. This memoir (about events a decade ago) might help to explain why. It’s a “never been told story.”

We showed up willing and able to do whatever it took for the cause. Angana exploited us beyond recognition. She effectively used jargon and the discourse to force us to restructure, brutally interrogate and dismantle our sense of self in the most pathological way possible. It’s a classic cult grooming technique; it just so happened that the languaging in this cult used social justice concepts.