Back in 1951, when Wicca was first being introduced to the world, largely via Gerald Gardner and Cecil Williamson’s seasonal museum on the Isle of Man, a store in Arlington, Virgina advertised that “the neo-pagan influence on fashion is one of the style news notes of the Spring season.”
Say what? Tim/Otter/Oberon Zell, who pushed “Neo-Pagan” as a religious designator in the pages of Green Egg, was still a little boy then, and that influential Pagan zine was almost two decades in the future.
So herein lies a tale and also a connection to the “tiki bar” craze, which has now become retro-cool.
For this research I thank Scott Simpson, co-editor of Equinox Publishing’s books series on “Contemporary and Historical Paganism,” who made some connections after prowling through Library of Congress databases.
He noted the line about “Bird of Paradise” fashions (the necklace would cost about $20 in today’s money) and linked it to a movie that premiered that year, Bird of Paradise, starring Debra Paget as “Kalua,” an “island princess.”Note that her name is only an “h” away from the name of the popular Mexican coffee liqueur, introduced in 1936. Perhaps it was the writer’s drink of choice.
So this is one of those “Will the princess be thrown in the volcano to appease the angry gods?” movies that used to be popular. Cultural anthropologists are welcome to cringe now. You can watch it on YouTube.
But it was not the first. The Bird of Paradise began as a 1912 stage play, set in Hawaii, credited with creating an image of Hawaii as a land where native girls “dance the hula, play ukuleles, live in grass huts, and worship volcano gods.”
Then there was the 1932 film version with Dolores del Rio as “Luana” and the same “appease the angry gods” motif. You can watch it on YouTube.
The “tiki bar” craze began in the 1930s and survived World War Two’s Pacific Theater. The Trader Vic’s chain, the only one that I was familiar with, started as a tropical-themed restaurant in Oakland, California, in 1934 — just two years after the first Bird of Paradise film.
Some people had good wartime memories involving fruity drinks with umbrellas in them and tropical sunsets.
My stepmother lost her first husband, a young Navy ensign, when a German submarine sank his ship in 1942. But two years later she was in Honolulu, working as some general’s secretary, and filling a photo album of pictures of friends sitting around tables full of drinks with umbrellas in them, not to mention a lot of shots on the theme of “Me and Colonel So-and-So at the beach.”
She was not adverse to visiting Trader Vic’s either in later years.
What interests me now though is that “neopagan” was enough in the American vocabulary that it could be used in advertising copywriting! I think of advertising language because I spent a year in my early twenties as a copywriter in an ad agency. It was the English major’s equivalent of being drafted. And did it envoke angry volcano gods, semi-nude Polynesian girls, and rum drinks?
Scott Simpson found some other earlier uses of it (besides the G. K. Chesteron one that I already knew about). For instance, a group of young “creatives” at Cambridge University was using it c. 1908, including the artist Gwen Ravarat and the poet Rupert Brooke.
“But the New-Pagans seem to have had no real spiritual direction. The members went on long coutry walks and slept under canvas, but they made no serious attempt to restore the Pagan religions.”Prudence Jones and Nigel Pennick, A History of Pagan Europe (London: Routledge, 1995), 216.
For example, In Italy, a poet named Giosuè Carducci (1835–1907), winner of the Nobel Prize in literature, wrote a poem titled “Hymn to Satan,” by which he meant, in a sort of Romantic sense, Lucifer as symbolic of the of rebellious and indepedent spirit. He also wrote poems dedicated to some of the old Roman gods. Based on that, he was sometimes referred to as a “neopagan” in his time.
And that is just one example. So it was not a common term, but it was out there. Especially when you wanted to honor the volcano gods.
|↑1||Note that her name is only an “h” away from the name of the popular Mexican coffee liqueur, introduced in 1936. Perhaps it was the writer’s drink of choice.|
|↑2||I think of advertising language because I spent a year in my early twenties as a copywriter in an ad agency. It was the English major’s equivalent of being drafted.|
|↑3||Prudence Jones and Nigel Pennick, A History of Pagan Europe (London: Routledge, 1995), 216.|