Tag: England

An ‘Extraordinary’ British Conference

On By Chas S. Clifton

CALL FOR PAPERS
Exploring the Extraordinary 4th Conference
22nd-23rd September, 2012
Holiday Inn, York

Since its inception in 2007, members of Exploring the Extraordinary have organised three successful academic conferences that have brought together researchers from a variety of different disciplines and backgrounds. The purpose of these events has been to encourage a wider dissemination of knowledge and research, and an interdisciplinary discussion of extraordinary phenomena and experience. By ‘extraordinary’ we refer to phenomena and experiences that are considered to be beyond the mundane, referring to those that have been called supernatural, paranormal, mystical, transcendent, exceptional, spiritual, magical and/or religious, as well as the relevance of such for human culture.

We are looking for submissions for our fourth conference, and would like to invite presentation proposals on topics related to the above. Please submit a 300-500 word paper abstract to Dr Madeleine Castro and Dr Hannah Gilbert (ete.network@gmail.com) by the 6th April 2012. Accepted papers should be on PowerPoint, no longer than 20 minutes, and intended for an interdisciplinary audience. Please include contact information and a brief biographical note.

For more information, and to see past conference schedules, please visit http://etenetwork.weebly.com

“Wicca Man” Trailer

On By Chas S. Clifton8 Comments

Here is the trailer for the new British documentary on Gerald Gardner, theatrically introduced by Ronald Hutton rather like an episode of the archaeology program Secrets of the Dead.

Britain’s Wicca Man – (C) Matchlight from Matchlight on Vimeo.

I am happy to hear Professor Hutton say that Wicca was developed in the 1940s—I would say the very late 1940s at that, definitely post-World War II.

It is time to give up on the whole legend of the hidden coven at the Rosicrucian Theatre, of Gardner’s 1939 initiation at Dorothy Clutterbuck’s house, of the 1940 Lammas working against a possible German invasion, and all of that.

There is no evidence for any of it except Gardner’s say-so, and if those things happened, they do not gibe at all with what we know that Gardner was doing in the 1939-1947 period, namely trying out a variety of different esoteric groups before he “found” the one that he liked—Wicca.

Wicca Work?

On By Chas S. Clifton1 Comment

M. drew my attention today to the fact that Rocky Mountain PBS (Motto: “All Antiques Roadshow all the time.”) was offering another BBC-produced copy show, Wicca Work. Typical of RMPBS, they seem to be starting with the third season.

CORRECTION: The series is New Tricks, the episode is “Wicca Work.” (Thanks, first commenter.)

The description of the series says,

They may have handed in their badges and started collecting their pensions years ago, but Lane, Standing and Halford are back for a third and fourth series, still working at the London Metropolitan Police as civilians investigating unsolved crimes as part of boss Pullman’s team, Unsolved Crime and Open Case Squad (UCOS). Led by Pullman, who spends half her time trying to rein them in, the three men investigate an array of challenging and disturbing crimes.

What, if anything, is the significance of the title? Is this just another case of Wicca being the new black?

UPDATE: They may have used the word “Wicca” a few time, but this was more Dennis Wheatley than Gerald Gardner. The “white whitches” are really “black witches,” they sacrifice people, and the solitary witch who lives in a tipi (!?) gives the detectives teas that (a) make them incredibly horny or (b) are psychotropic and mind-bending.

Five Kinds of “Witch” and Other Reflections on the Academic Study of Contemporary Paganism

On By Chas S. Clifton1 Comment

Australian writer, blogger, and scholar Caroline Tully continues her interview with Professor Ronald Hutton on the history of witchcraft and related topics.

On the perceptions of conflict between scholars and practitioners:

When some Pagans now express hostility to academics, they are generally doing so in defence of ideas which were originally articulated by other academics. Most often, they are defending what was the general scholarly orthodoxy about historical witchcraft in the mid twentieth century, represented finally and most famously by Margaret Murray of the University of London. What bewilders and angers some members of the public most about professional scholarship now is not actually that it is entrenched and manufactures consent, but that it has overturned many of the received truths of previous decades. To challenge orthodoxy effectively is currently the fastest and most certain way to make an academic career, and the pace of argument and change can be bewildering for people on the outside who want stability and certainty, or at least to continue to believe what they were originally taught about something.

Read the rest.

The forthcoming issue of The Pomegranate will include Tully’s own article on this topic, and it should be available as a free download.

Protest-Site Paganism

On By Chas S. Clifton

“A Life in the Woods: Protest-Site Paganism” is an essay by Adrian Harris.

Dusk is falling as I get off the bus but within 10 minutes I find myself walking down the rough path towards the camp. A voice hollers out a “Hello!” from the bank above me. “Hi! It’s Adrian – I phoned the camp a couple of days ago.” At the moment I’m no more than a shadow in the dark, so I want to reassure them that I’m a friend. “Oh, hi! Come on up. There’s a gap in the fence over here”. A guy who calls himself ‘Oak’  meets me with a smile and leads me to the fire pit where people sit huddled round the warmth.

The piece references a “bender,” which is a temporary dwelling made from lengths of flexible wood (or metal rods) and covered with fabric, plastic sheeting, etc. You can see an example and explanation here. An American might say “wigwam,” from the Algonquian.

You can also read his PhD thesis, “Wisdom of the Body: Embodied Knowing in Eco-Paganism,” for more thinking on what makes nature spirituality.

Survey on Pagan Prayer

On By Chas S. Clifton7 Comments

Evidently it’s the season for surveys. This one comes from researchers at the University of Warwick.  I recognize one of the names, a sociologist of religion who has published in The Pomegranate.

If I take it, I will say that I do not engage in petitionary prayer very often, preferring to think in terms of invocation, of invitation, or of attuning one’s self to the deity’s “frequency,” so to speak.

The Cat Buried in the Wall

On By Chas S. Clifton1 Comment

One of the most fascinating papers I heard at an archaeological conference in England once was about the early modern (say 1500s-1700s) practice of putting items in buildings under construction, apparently for good luck.

Cats are well-documented, but so are items of clothing—in fact, such deposits are often the only way to find specimens of ordinary clothing of the period.

But when you have cat and a possible connection to a well-known case of folk witchcraft, then you have a news story.

A Pagan Chaplain at Broadmoor?

On By Chas S. Clifton

And maybe a Rasta too. The BBC reports that the famous high-security psychiatric hospital is “responding to requests.”

A hospital spokesperson said: “Spirituality and religious worship are an important element in supporting recovery from mental health problems.”

Colorado readers of this blog, I apologize if the headline puzzled you. Not that Broadmoor.

Via A Bad Witch’s Blog.

We Did Not Burn the Landowner After All

On By Chas S. Clifton3 Comments
Jack o' Lantern depicting the Gunpowder Plot. Stacked barrels on the left, arches over head, Guy Fawkes with a torch at right—carved by the neighbors' daughter, an architecture student.

There is an Anglo-American couple (her from the UK, him from right here) down the road who always have a Bonfire Night party.

M. and I bumped into the American half recently, and he said that this year’s “Guy” would be a certain wealthy local hobby-rancher.

Having earned his money elsewhere, this guy is busy buying up every piece of vacant land he can find, erecting pretentious ranch gates, quarreling with the Forest Service, and possibly interfering with water rights (still unproved, but if so, it’s a hanging offense).

Unlike the actual largest landowner in this end of the county — who might be found on a mechanic’s creeper underneath one of the engines at the volunteer fire department, fixing something — he holds himself aloof from all community activities.

He has a bad case of “Texas Vertigo”—he thinks the world revolves around him. And, says the woman who waited tables down at the little steakhouse while working on her nursing degree, “He’s a two-dollar tipper.”

“All right,” I thought, on hearing my neighbor’s announcement, “it’s a real Aradia moment. Di legare il spirito del oppresore and all that.

Not the neighboring landowner but a cable TV talker.

But when M. and I walked up the neighbors’ driveway, dish in hand, to where everyone gathered around the fire pit, beer kegs, and tables of food, the “Guy” was someone else—a certain cable television political pundit.

Not nearly as interesting from a folk-magic perspective, if you ask me.

Burn! Burn!

It is still an emotionally satisfying conclusion.