This documentary begins with a protest of Z. Budapest speaking about witchcraft at the St. Theresa Public Library in San Jose, California on July 12, 1986. What follows are formal and informal interviews of Pagan leaders explaining what Wicca is, how the general public has a misconception of what witchcraft is, and why it is important for practitioners to come “Out of the Broom Closet” to educate the public.
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.
The first problem on any university campus finding a parking spot. I pulled in behind the Panhandle Plains Historical Museum, which is part of West Texas A &M University, and all the faculty spaces were full.
There was an empty place for the president’s office. Hmmm.
Ah, there! “Chief Diversity and Inclusion Officer.” I reckon that by being on their campus, I am bringing types of diversity that this edu-crat never thought of.1)Put me in charge, and I would fire his/her ass and give all that bloated salary money as pay raises to adjunct professors in the English Department. I call the museum’s research center director, a soft-spoken archivist named Warren Stricker, and tell him that M. and I have arrived. He promises to be right down.
A campus cop drives up, but he is talking to someone else. I am unloading cartons out of the trunk, like I have a perfect right to do so. A timid squirrel sneaks up on a spilled cup of Sonic french fries. The campus cop looks at M. and me, but stays in his vehicle.
The defendant, Loy Stone, and his wife, Louise, were both alumni of West Texas State University in Canyon, Texas — now known as West Texas A & M. 2)The university still plays up the fact that that a young Georgia O’Keefe taught there from 1916–1918. I had approached Texas State University about taking my archive of documents about the case, but Texas is so big that the university archivists (except maybe at UT in Austin) think regionally. TSU’s response was, “We’re all about south Texas. You should talk to the Panhandle Museum.”
And so I did. Warren Stricker was immediately interested.
Dimmitt, Hereford, Plainview — these locales are all right in their front yard, so to speak.
I came away with a Temporary Custody Agreement, but Stricker assured me that his committee had already talked over the donation and wanted it all — the psychic impressions, the private investigator’s reports, the correspondence, the legal depositions, the evidence tags, all of it. Hurray! I am not in the archive business, but I could not bear to just toss all of that in the trash, not after the Stones’ two daughters had saved it all for forty-plus years.
And I like the idea of seeding America’s university libraries with witchcraft materials.
There was a period during the early days of modern Asatru where it was the norm for folks to wear Viking reenactment garb for events and rituals. There was an idea that by trying to recreate the look and feel of the Viking age, folks could better connect with our Gods and more “authentically” practice our religion. Perhaps that was a necessary stage in order to reject what folks were used to and embrace something that was very different. Perhaps folks felt better connected to an idealized time, a better time for our folk’s spirituality, by attempting to imitate the dress of that period. Happily, our religion has grown and developed over the last 50 years and, in the AFA, we no longer feel the need to reenact something dead, instead, we enact something living and vibrant in our own day and in our own real lives. Just as the Vikings did not dress up as cavemen in order to be more spiritual, we do not need to dress up as Vikings to be pious.
In the Wiccan world, I have gotten mixed messages over the years. There is the definite priestess-y fashion statement that involves auburn hair and flowing garments. I have no problem with that — in fact, I married one of them, although I have not seen M. in flowing garments for years. She turned out to be a boots-and-jeans type of gal, which is fine with me.
But against the Renn Faire Wicca stereotype, there was the Denver old-guard/Gard HP who told me during a festival around 1990 that “You can tell the elders. They’re the ones in blue jeans.” Of course, the old guard/Gard types don’t wear jeans in ritual, except maybe at mountain festivals.
So I have often wondered if “dressing like the ancestors” takes you out of the mundane world, but simultaneously if it is not also an obstacle.
Back in the mid-1990s, Nancy Mostad, then the acquisitions editor at Llewellyn, told me that they estimated that 70 percent of purchasers of books on Paganism were solitaries.Hence the immense success — by their standards — of Scott Cunningham’sWicca: A Guide for the Solitary Practitioner.
Solitary Pagans is the first book to explore the growing phenomenon of contemporary Pagans who practice alone. Although the majority of Pagans in the United States have abandoned the tradition of practicing in groups, little is known about these individuals or their way of practice. Helen A. Berger fills that gap by building on a massive survey of contemporary practitioners. By examining the data, Berger describes solitary practitioners demographically and explores their spiritual practices, level of social engagement, and political activities. Contrasting the solitary Pagans with those who practice in groups and more generally with other non-Pagan Americans, she also compares contemporary U.S. Pagans with those in the United Kingdom, Australia, and Canada.
Berger brings to light the new face of contemporary paganism by analyzing those who learn about the religion from books or the Internet and conduct rituals alone in their gardens, the woods, or their homes. Some observers believe this social isolation and political withdrawal has resulted in an increase in narcissism and a decline in morality, while others argue to the contrary that it has produced a new form of social integration and political activity. Berger posits the implications of her findings to reveal a better understanding of other metaphysical religions and those who shun traditional religious organizations.
The universe was listening, but gave my thought a different spin. As I wrote last fall in a post called “Feeding My Little Archives to Bigger Ones,” instead of a conference panel session, I was asked by Massimo Introvigne, a leading scholar of new religious movements (NRMs) to contribute to a special issue of the Journal of Religion and Violence with the theme of NRMs and violence.
Finally, there was the venue for an article that I had messed around with since the mid-2000s.
As is expected from the linguistic kinship among Indo-European languages, European Pagan cultures show striking similarities with various Indic indigenous traditions. For instance, among Lithuanian Neo Pagans, the notion of Damumas as a foundation of the world order is a central idea. According to Lithuanian ethnologist and Romuva ideologue Jonas Trinkunas, the word Damumas is linked etymologically to the Sanskrit dharma and the Pali Dhamma. J P Mallory, a prominent Indo-European scholar cites another linguistic parallel in a Lithuanian proverb — ‘Dievas dave dantis; Dievas duous duonoss’. The proverb translates as ‘God gave us teeth, God will give bread’. The Sanskrit equivalent of the proverb is Devas adadat datas, Devas dat dhanas.
Not so crappy. And another indication that some Hindus are realizing that they have more in common with us than with the Middle Eastern monotheisms.
• One more “high” priestess joke, and you’re out of here. From the Colorado Springs Independent, the weekly that gets all the cannabis advertising because the chain-owned daily paper won’t touch it: “Meet Colorado’s High Priestess of Cannabis.” Yes, it’s that favorite form of American creativity: Let’s start a church!
• And on public [sic] radio, “When you hear the word ‘witch,’ what does your mind conjure?” Damn, that’s clever writing. This time it’s the 1A show: “Hex in Effect: Why Witches are Back.” (Were we gone? Did I miss that memo?) A teaser for the radio show, which you can listen to if you have unlimited earbuds time.
Maja, photographed by Frances Denny of Brooklyn. Denny is descended from a Salem witch-trial judge of 1692. That qualified her to “explore what it means to be a witch today.”(Daily Mail).
• Ah, those millennials. Now they are “ditching religion for witchcraft and astrology.” I could be snarky and say, “Hey, the Seventies called and they want their headlines back.” Or I could say that this is something that is always going on. Decades. Centuries.
Strangeness. Back before there was an Internet, dear readers, I clipped and photocopied newspapers and magazine articles on Wicca, other Paganisms, etc., and sorted them into folders labeled “Witchcrap 1970s,” “Witchcrap 1980s,” and so on. Eventually, printed-out Web pages joined the rest. Why the name? Because so much of it was crap, but at least it kept the idea out there.
Dear readers, I have to say that this past “season of the witch” has been extraordinary! I have so many bookmarked links that this will be a two-part blog post (or three-part). So . . . in no particular order, it’s “Best of Witchcrap 2018”!
• Those of us in the know know that the heartland of America is the heartland of Paganism, so a title like “Occult Rituals in the Backwoods of Wisconsin” should not raise any eyebrows. After all, who else is in the backwoods of Wisconsin? Circle Sanctuary, that’s who. This one is not really about Paganism, however, so much as it is about murder and “Goatman.” You know, teenagers summoning Satan and all that. Not Selena Fox.
• In Britain, the ever-so-earnest Guardian newspaper asks, “Why Are Witches So Popular?” Since it’s the Guardian, the answer must be that “this new wave is linked to the bubbling cauldron of contemporary politics.” Move along, nothing religious to see hear. No invisible friends — Karl Marx said they don’t exist.
• Meanwhile, in Pagan-friendly but officially Lutheran Iceland, “Icelanders abandon National State Church, as old pagan Ásatrú continues to grow.” The Pagan Association of Iceland claims 1.2 percent of the population, all of whom could fit into Colorado Springs with room left over. But still, I do feel that 1 percent is a kind of tipping point, the point where “they” have to take you seriously. Also, 6.9 percent of Icelanders are registered as “nones.”
When I was a kid, I read some condensed version of the Iliad for young people. I did not understand the gods.
After all, I was raised to be a Christian. In the Bible, YHWH was supposed to take care of his special people, the Jews, although sometimes he expressed his care and concern . . . oddly. The Christians continued that idea with themselves as the special people, and so on with other monotheistic religions. Obviously, God favored the “good guys.”
In the Iliad, the Greeks are the “good guys,” near as, although the Trojans are not especially villainous, just the other team. But the story is told from the Greeks’ point of view. Yet some of the gods favored on side and some the other. How could that be?1)You don’t really hear about the Trojans’ religion as a separate thing.
That is the polytheistic view of life. The world is a mess. The world is beautiful. The gods are eternal (or as good as). The gods work at cross-purposes, and sometimes humans are caught between them.
Meanwhile, I see some Pagans convinced that they know how the gods vote — or would vote, if they could produce a photo ID at the polling place.
Are these the same Pagans who sneer at that subset of evangelical Christians who apparently think that Jesus is a Republican?2)After 2,000 years of worship, he is definitely a god. And maybe he is a Republican. Or like in the TV version of American Gods, there are multiple Jesuses and one is a Republican.
If you are really a polytheist, then you must accept that the gods do not vote. Their values are not always aligned with our day-to-day political values. Really, what does Aphrodite care about Colorado’s proposal to change the redistricting process or about who wins the race for Pueblo County coroner? Should I consult Hekate about my congressional candidates?
In the context of discussing a Heathen theological question, Galina Kraskova puts the issue this way:
This “history” is apparently quasi-sentient and going somewhere other than to its own destruction. It is no coincident that the statement is attributed to a Unitarian minister.
Some Pagans I know (or know of) are working with various American archetypes 3)I use Salmon too! in the sense of asking protection and blessing, which is OK. It’s like always ending a spell with “Or something better.”4)It is always good when you can rid yourself of annoying people by blessing them. That means not ordering the gods around: “[Deity], cause [Candidate] to win the election!”
In the mundane world, stories like “Witches Hex Kavanaugh” are great clickbait.5)For readers outside the USA, the article refers to Judge Brett Kavanaugh, recently added to the US Supreme Court after a contentious confirmation process in the Senate.
Here is the old-line conservative magazine National Review, suffering from a drop in circulation, taking a clickbait-ish shot at “progressive” Witches: