Tag Archives: Britain

Season of the Witch(crap), Part 1

Posted on by
3

When I look out my window,
Many sights to see.
And when I look in my window,
So many different people to be
That it’s strange, so strange

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.

• Elsewhere on the political spectrum, inviting witches into politics is seen as a bad thing — and to be honest, it does not produce predictable results. In the Washington Examiner, “Emails: Kyrsten Sinema summoned witches to her anti-war rally.” She won a close election though, “hocus-pocus” or not.

• 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.”

Continue to Part 2!

Continue to Part 3!

 

How Paganism is Good for Men

Posted on by

Lee Kynaston (The Telegraph, UK)

With all the talk about how witchcraft = empowerment for women, here’s something different: “7 things paganism can teach the modern man”

It’s in a newspaper, so don’t expect great depth, but at least it means that the Paganism stories now run at the summer solstice, not just at Halloween.

“Come Out and Fight Me for My Throne . . . “

Posted on by

 

. . . says Janet Farrar melodramatically in this 1977 broadcast from the Irish national network Raidió Teilifís Éireann.

Author and screenwriter Stewart Farrar and his wife Janet, both from London in England, met through witchcraft and founded their own coven. In 1976 the couple moved to Ireland, accompanied by Janet’s father Ronald Owen, and they now live in the townland of Rockspring in Ferns, County Wexford. On the whole they have been warmly welcomed to the area by Catholics and Protestants alike.

Witchcraft is growing in Ireland and Janet, the Witch Queen of Ireland, challenges usurpers to come out and fight her for her throne. Until then, Janet is a natural clairvoyant and both she and Stewart can help people who have had piseogs worked against them. She once wished ill on a man and when she told him to be quiet, he lost his voice for 48 hours.

I was at that house a year or two later (and borrowed that typewriter), and I don’t remember the theramin music everywhere outdoors, so the producers must have added because they, like the Brits, just love the TV trope of the scary countryside. With witches.

Pagan Basics: How You Talk to Your Food, How You are Buried, and Other Linkage

Posted on by

Graves in the necropolist of Bouc-Bel-Air (Bernard Sillano, Inrap).

• The slow abandonment of Pagan religion might be reflected in burials from early medieval France. “Within some of the tombs, the archaeologists discovered objects that suggest the persistence of pagan rites, even though Christianity was becoming more prevalent.” None of the articles that I have read give dates for these burials, so I am guessing they were from earlier than 1000 CE.

• Women like the witch archetype because she is powerful. “On some level, all of the contemporary trappings of witchiness tap into that desire to feel powerful.”

Now you know. I suppose that it had to be said, and that my readers are mature enough to deal with this knowledge.

• Be buried in the Neolithic way so that your descendants may venerate you properly. It’s now possible in Britain.

• She was a Celtic warrior-woman, in a sense — but not in Britain, Ireland, or Gaul.

• “Animism at the Dinner Table.” From Sarah Lawless’ blog — really, this is the basic basic level of a Pagan life. It is more important than pantheons, Lore, texts, dressing up like the ancestors and all the stuff that people get worked up about.

What if we didn’t strive to be like the ancients, whose true ways are long lost and whose skills are beyond many of us at this time, but instead decided to bring the philosophy of animism to the dinner table? What would it look like? To be honest, it would look foolish to an outsider as it would involve talking to plants and animals, talking to our food sources, as if they were sentient and could understand us. Most of the old prayers collected as folklore weren’t really prayers at all, they were people talking to plants and to wild spirits.

Read the rest.

Quick, Download this Paper Now

Posted on by

Israeli scholar of Paganism has published a paper on “Connecting British Wicca with Radical Feminism and Goddess Spirituality during the 1970s and 1980s: The Case Study of Monica Sjöö” in the Journal of Contemporary Religion.

It is currently available as a free download. Here is the abstract:

This article attempts to chart some of the ways in which ideas of radical feminism, Goddess Spirituality, and feminist Witchcraft—which originated in the United States during the late 1960s and the 1970s before taking root in Britain—were introduced to British Wiccans during the latter half of the 1970s and throughout the 1980s. Several UK-based radical feminists who combined their newfound political awareness with Goddess Spirituality acted as important conduits for the transference of these ideas. This will be shown through the use of a case study of the artist and Goddess Feminist Monica Sjöö (1938–2005).

As they say, this offer may expire, so act now.

Magic Earth Lines 1: “Discovering” Ley Lines

Posted on by

At Bad Archaeology, a skeptical look at Alfred Watkins and the “discovery” of ley lines:

According to a later account, all this [discovery of a hidden web of straight lines in the English countryside] came to him “in a flash” on 21 June 1921 during a visit to Blackwardine; according to his son Allen, this happened while poring over a map. A variation on the ‘origin myth’ quoted by John Michell holds that the revelation happened whilst out riding in the hills near Bredwardine in 1920, observing the Herefordshire landscape he loved. It is unclear why there are two different versions of the story; Tom Williamson and Liz Bellamy note wryly in their excellent Ley Lines in Question (Tadworth: World’s Work, 1983) that John Michell’s version reflects how “ley hunters would like to think it happened”.

Speculations about “trackways” and astronomical alignments go back well into the nineteenth century, before even Watkins’ time.

A critique of the Wikipedia entry for ley lines is included.

Read the rest.

Female Viking Warriors? A New Cinematic Arthur? And the Intern’s Tale

Posted on by

¶ Based on only six skeletons, some people are going crazy on Facebook, etc., about female Norse warriors. It’s not that simple, says someone who read the original archaeology paper. But it’s still interesting.

¶ Peg Aloi is a bit short of breath about a possible new film series on the Arthurian legend.

¶ What is it like to be an intern in a witchcraft museum? At least here is someone who knows who Cecil Williamson (Gerald Gardner’s business partner) was.

Literary British Paganism and an Unusual Thor’s Hammer

Posted on by

Photo from National Museum of Denmark

¶ Ethan Doyle White reviews Ronald Hutton’s Pagan Britain and Marion Gibson’s Imagining the Pagan Past (free PDF download). The first I have, but the second might actually be more valuable to anyone studying contemporary Paganism, for it looks not at “not at paganism [sic] itself, but instead explores how pagan deities – both native and foreign – have been interpreted in British literature from the Early Medieval right through to the present day.”

After all, at least nine or ten centuries elapsed between the effective end of cultic Paganism in that area and the mid-twentieth century revival. Hutton, too, has written on how literary works kept the old gods in public consciousness (at least that of educated readers) during  eighteenth and nineteenth centuries.

¶ Speaking of the last era of old European Paganism, archaeologists have discovered an unusual Thor’s hammer talisman — unusual in that it was plated with precious metal and bore a runic inscription.  It was found in Denmark and dated to the tenth century.

Back to the Neolithic: Building a British Long Barrow

Posted on by

Interior with shelves for cremations (BBC).

Some “experiential archaeology” — yes, it will hold the cremated remains of modern people.

“It’s strange really. We haven’t built a long barrow for 5,000 years, but then about six weeks ago we had another enquiry for one.

“They want a burial chamber built in central London to hold some art.

“They’re like London buses. You don’t get one for 5,000 years and then all of a sudden two come at once.”

1971: Witches in Bellbottoms, Talking Heads

Posted on by

Here is a 1971 documentary from the BBC that is supposed to be about witches. But at the time it was made, no one was making much effort to sort out the new Pagan Witches, anthropological and folkloric witches, and Satanic witches of the Church of Satan variety. So what you get is all of them! Plus talking heads — academics, clergy, exorcists . . .

Like so many of the paperback “I go among the witches” books of the time, the filmmakers interview a few of the most public Pagans, such as Doreen Valiente (who should get equal billing with Gerald Gardner in creating Wicca), Alex and Maxine Sanders, and others. But they quickly run out of interview subjects — there were not too many in Britain back then — so they start skipping around: a famous murder case with a possible (folk) witchcraft connection, desecration of graveyards, the evil grip of Satanism, and so forth, to fill up their 49 minutes.

I write about this period in Chapter 4 of Her Hidden Children: “The Playboy and the Witch: Wicca and Popular Culture.” Looking at a number of paperback books on the American scene, I created a rough spreadsheet of places visited and people interviewed. It was interesting how much overlap there was. There seemed to be a “witchcraft trail” that the writers followed — you could imagine it starting at the Warlock Shop/Magical Child store in New York City and ending at Church of Satan founder Anton LaVey’s house in San Francisco.

What is missing at this moment from the outsiders’ view is an overall sense of the new Paganism, at least until Hans Holzer’s 1972 book, The New Pagans. Even the participants themselves were just coming to the view that Wiccans, for instance, might share a Pagan outlook with Druids — the new Druids, that is. We often forget how deliberately isolated those covens were (“We can’t circle with Coven XYZ because it would mean sharing our secrets!” Really, I heard stuff like that in the 1970s.)

Serious academic study of the new Paganism(s) would not really get rolling until the 1980s. For instance, during the 1970s Robert Ellwood, Jr. at the University of Southern California was writing Alternative Altars: Unconventional and Eastern Spirituality in America (1979), which would offer some theoretical models applicable to the new Paganism, but he did not incorporate it into his discussion in that book.

Welcome, visitors from The Wild Hunt. Look around a bit.

(Thanks to Renna in Denver for the link.)