The CoG Timeline was compiled and designed by Andrea Joy Kendall with contributions from Anne Agard, Angie Buchanan, Jo Carson, Andras Corban-Arthen, Phyllis Curott, Amber K, Anna Korn, Rowan Fairgrove, Donald Frew, J. Hildebrand, M. Macha NightMare, and Starhawk. This timeline includes events of interest to anyone that wants to understand what the Covenant of the Goddess (CoG) and its members do.
The Timeline is presented in two PDF files: Part 1 and Part 2. Do understand that since CoG started in northern California, the Timeline reflects that geographical slant. The San Francisco Bay Area is somewhat over-represented. New Yorkers may wail and lament.
CoG itself was started in the 1970s:
In the Spring of 1975, a number of Wiccan elders from diverse traditions, all sharing the idea of forming a religious organization for all practitioners of Witchcraft, gathered to draft a covenant among themselves. These representatives also drafted bylaws to administer this new organization now known as the Covenant of the Goddess
It chief purpose, beyond fellowship, was to provide ministerial credentials to Witches who wished to perform weddings and fill other public roles.
An anthropologist and a historian examine the development of the cult of Santa Muerte (Holy Death) in this article, “Syncretic Santa Muerte: Holy Death and Religious Bricolage,” which currently is a free download.
Firstly, taking an ethno-archaeological, anthropological and historical viewpoint, we argue that Santa Muerte accreted from the meeting of two distinct conceptions of death during the colonial era, when Spanish colonizers brought Christianity to Latin America to convert Indigenous people, and with it the figure of the Grim Reaper which represented death. . . .
Through further religious bricolage in the post-colony, we describe how as the new religious movement rapidly expanded it integrated elements of other religious traditions, namely Afro-Cuban Santeria and Palo Mayombe, New Age beliefs and practices, and even Wicca. In contrast to much of the Eurocentric scholarship on Santa Muerte, we posit that both the Skeleton Saint’s origins and contemporary devotional framework cannot be comprehended without considering the significant influence of Indigenous death deities who formed part of holistic ontologies that starkly contrasted with the dualistic absolutism of European Catholicism in which life and death were viewed as stark polarities
The nearest supermarket has candles for Our Lady of Guadalupe, Santo Niño de Atocha, etc., but no Santa Muerte. I wonder how long it will take before “our distributor” (they blame everything on “our distributor”) has them in stock.
Angela Puca, who recently earned a PhD in religious studies while still managing to be a dominant figure in Pagan-studies YouTube, has interviewed Jefferson Calico, author of Being Viking: Heathenism in Contemporary America, which I consider to be the best new study of Heathenry that is accessible to both scholars and practitioners. But as one of the editors, I am biased.
In case you wonder about “Heathenism” versus “Heathenry,” he gets into that at the beginning.
My day was knocked sideways around noon when I learned that Wendy Griffin (1942–2021) had died a couple of hours earlier, peacefully and at home, according to Doug Cox, her husband.
After a late-blossoming career as an academic, where she retired after charing the Department of Women’s, Gender & Sexuality Studies at California State University, Long Beach, she took on the job of academic dean at Cherry Hill Seminary for a few years more. Earlier, she had been a folksinger, a published novelist,As Wendy Lozano, author ofShe Who Was King and other works. and I don’t know what all else.
In 2004, when after eight years of trying, a group of scholars persuaded the American Academy of Religion to recognize Pagan studies by granting us our own program unit, Wendy was the first co-chair, along with Michael York. When I succeeded her, she walked me through how to handle all the bureaucratic scutwork that came with the job, something I am not always good at doing.
When the large red-headed student stood up the first week of the semester and announced to my women’s studies class at California State University, Long Beach (CSULB), that she was a Dianic Witch, I knew it was going to be an interesting semester. It was 1987 and I was a “freeway flyer,” one of those PhDs teaching on multiple campuses, trying to patch together enough part-time jobs to survive until that magical tenure-track position appeared.
Attending a Dianic Witchcraft campout, she had a realization:
From the time I was two years old until I was 16, I had spent every summer surrounded by women in the forests of Wisconsin and Michigan. My mother was the associate director of a Campfire Girls camp during WWII and then opened a girls’ camp of her own.6 Before the campers arrived and after they had gone, I would be left pretty much on my own. I would take a lunch and walk in the woods, build fairy gardens, try to communicate with small animals. When I was a little older I’d take one of the canoes and paddle around the three small connecting lakes, losing myself in the tall reeds. I always felt safe, protected because, I would actively pretend, I was part of the wilderness. I remembered how we campers would walk two by two, singing softly as we processed down through the silver birch trees to the lake and the campfire that awaited us. I didn’t know the word “spirituality” at the time and probably wouldn’t have recognized it if I had. But as I stood there in the mountains outside Los Angeles, the memories flooded back and the magic of the night brought that sense of connection from my childhood. That was when I realized the feelings were spiritual, that I was a spiritual person, and what these women were doing were practices that they believed healed them and connected them to a greater whole.
Wendy at the American Academy of Religion, Atlanta, 2015.
Birth of a book series? Wendy Griffn (l), AltaMira Press editor Eric Hanson, and Kristy Coleman, author of “Re-riting Women: Dianic Wicca and the Feminine Divine.” American Academy of Religion, Denver, 2001.
When Wendy retired from teaching and book-series editing, she was not done yet: in 2010 she agreed to help Cherry Hill:
I took the [academic dean] position a few months before officially retiring from CSULB. At Cherry Hill, I have been fortunate to work with deeply dedicated and hard-working professionals. That is especially important, as only the executive director and the faculty are paid, the latter only during the semester they teach and never what they are really worth. We are a small seminary and exist on a shoestring budget. Fortunately, I get a small pension from CSULB now that I am “retired,” so I can afford to do service at CHS.
O Fortuna, velut luna statu variabilis
Writing this article is the first time I have looked back at my career as a Pagan studies scholar in any detail. Four main things stand out to me. First, I never would have gotten anywhere without putting in a great deal of hard work. That is a given for all of us, but to begin undergraduate education as a single parent on welfare in her thirties is uniquely challenging.
Second, the networking I have been able to do through professional organizations and the contacts I made there have been invaluable, beyond anything I could have imagined at the time. To me, that is why these annual meetings are worth it, even if there have been times when I had to go hide out in my hotel room from overload.
Third, I believe it is important to take risks, and I certainly have taken my share. Risk-taking doesn’t always work out, but you can always learn something from it. That knowledge can pay off in future, unexpected ways.
Fourth, all the hard work in the world would not have led me to a successful career without good luck. In several key places I was in the right place at the right time and prepared enough to take the hand of the Goddess Fortuna when she offered it to me.
This volume offers new approaches to some of the biggest persistent challenges in the study of esotericism and beyond. Commonly understood as a particularly “Western” undertaking consisting of religious, philosophical, and ritual traditions that go back to Mediterranean antiquity, this book argues for a global approach that significantly expands the scope of esotericism and highlights its relevance for broader theoretical and methodological debates in the humanities and social sciences.
That final sentence could be applied to Pagan studies too, which has the potential to upset a lot of comfortable thought about “religion.” But we need to do more.
I mentioned in yesterday’s post my sadness at missing one of the Indigenous Religious Traditions sessions at the American Academy of Relligion’s online annual meeting this year. (There is another one though). “Indigenous” is a word of power, like “decolonize..”In the 1990s, every grad student in humanities wanted to “foreground the hegemony.” Now it’s “decolonize the [blank] body,” or something like that.
“Indigenous,” she admits, is a political classification invoked to protect the rights of certain colonized minority peoples. Colonization has happened throughout history and has affected almost all peoples at some point. But the term is limited when used to talk about religion, she points out. Some people are characterized as “indigenous” and others, who have lived on the same land for centuries, are not, yet they may have experienced cultural and religious colonization, e.g., what Charlemagne did to the Saxons.Carole Cusack, “Pagan Saxon Resistance to Charlemagne’s Mission: ‘Indigenous’ Religion and ‘World’ Religion in the Early Middle Ages,” The Pomegranate: The International Journal … Continue reading
But “indigenous traditions” are not necessarily walled gardens. They can import and transform outside influences and just as importantly, they can export and share their own ways. She follows Suzanne Owen in building an argument that today’s European Druidry can be seen as indigenous, for it relates to t”he land, the people, and that which has gone before.”
Screenshot from the annual meeting scheduling app. At least it works better than some of the scheduling choices do!
If this were a normal year — and we know it’s not — I would be in Boston right now with 10,000 of my closest friends, attending the annual meeting of the American Acafemy of Religion and its smaller, parent organization, the Society of Biblical Literature.The SBL was founded in 1880 and the AAR in 1909, originally as the Association of Biblical Instructors in American Colleges and Secondary Schools. A typical meeting involves hearing papers until your brain is full, meeting with publishers and editors, shouting into friends’ ears in noisy hotel bars, attending receptions (free food!), touring the host city, drinking,eating, buying too many books, and generally getting your intellectual batteries recharged.
This year we are all Zoomerati. I got off to a bad start this morning, having quickly walked and fed the dog, made coffee, built a fire in the woodstove to warm the kitchen and dining room for M. when she got up, and settled myself to “attend” the first session of the day, a workshop from the Ritual Studies group.
I had attended a similar workshop last year, which was limited in size by the nature of the workshop. This time, you were supposed to pre-register, and I thought that I had done so, but sometimes I am a little dyslexic about online forms and stuff. The time came, but the “Join” screen button did not.
It turned out to be full. Evidently I messed up when I thought that I had registered — or I had been too late.. Today the session’s chat room was full of people asking “Do I have to register”” “Can I register?” “I paid for AAR — why can’t I register?” and so on.
Is there a way to make a reservation in advance to attend a session? No need to do this—just join the session when it begins.
A normal annual meeting is five days. This virtual annual meeing goes from November 29 to December 10, but still manages to produce situations where I want to be in sessions that meet simulataneously.
Like Tuesday. Some scheduler put New Religious Movements (which was the first home of Pagan studies before we got our own unit), Indigenous Religious Traditions, and a “exploratory session”: “Things That Go Bump in the Night”: Folklore, the Supernatural, and Vernacular Religion,” all at the same time! Ten days they have to work with, yet much of what I want to attend happens all at once.I should add that most groups have more than one session; Contemporary Pagan Studies has three, for instance.
“But they will be recorded, surely,” you say. Maybe Not that I can see from the info in my planning app! Crap crap crapola. (I would love to be wrong about that.) Do I just jump from virtual room to virtual room? Apparently so.
And there is no book show and no dinner in a nice restaurant on the publisher’s tab. No quick trip on the train up to Salem to buy witch kitsch. No window-shopping on Newbury Street. Just the same old house and the same old screen.I pity attendees in Europe, who have to say up through the wee hours to attend.
But there is at least one book that I bought last year in San Diego that I have yet to read, so I will pretend it’s new.
I hold a Research Master in Religious Studies from the University of Amsterdam, The Netherlands. My resesarch interests are located in the areas of Western esotericism, and emergent identity groups. During the course of my studies, I realized that there was a gap between the plethora of information being produced by academics and the mainstream public. This platform acts as a bridge, with the goal to bring these two spheres closer together by offering podcast interviews, YouTube videos, blog posts, book reviews, plus a wide array of information that focuses on the ways that ‘the esoteric’ is found within popular culture. My motto is “illuminating the obscure” — I strive to provide a historical viewpoint that aims to share information and to highlight misconceptions surrounding all things ‘esoteric’ or ‘occult’ in an engaging and entertaining way — no stuffy, boring lectures, but instead, down-to-earth discussions about topics that are often vague and therefore misunderstood
If you do not see the blog-and-podcast roll to the right, that is because you are not on the home page. Click the banner at the top — or here — to go there.
This upcoming meeting of the Conference on Current Pagan Studies, now in its 17th year, will take place in a virtual setting. While the restrictions that keep Pagan studies scholars from gathering together physically are necessary to check the spread of the Covid-19 pandemic, these restrictions offer us a unique opportunity to gather utilizing the digital magic of the internet, and opens the conference up to individuals that may not otherwise attend or present.
This year’s conference theme concerns “Contemporary Paganisms During Extreme Change,” and the online nature of the 2021 Conference on Current Pagan Studies is an aspect of the adaptations all of us are making within our practices of Contemporary Paganisms and Witchcrafts.
Here is this year’s Call for Papers:
Like a living organism, historic and contemporary Paganisms adapt to shifts in the environment, the swelling and shrinking of populations, or the migration of peoples across the landscape. History, practices, belief, even the masks worn by the divine, dance to the music of change, revealing and vanishing within the ka- leidoscope of human experience.
Contemporary Pagans look toward the traditions of the past, observing the ways that we have traveled from some distant place and time, and using the tra- jectory of those journeys to chart paths forward into the future. Many of these “old ways” may be deemed worthy, and others may be found wanting and in- compatible to modern sensibilities. What do we keep? What do we discard? What do we transform? Who do we become?
How do the conditions surrounding the Covid-19 pandemic change the content and shape of contemporary Paganisms? How does social distancing practices strengthen or weaken coming together in community, the teaching of magical practices, and the continuation of the various traditions of Witchcraft, Wicca, Reconstructionist, and other practices?
The Conference on Current Pagan Studies is looking for papers that explore these possibilities. How will we endure the extremities of change and find new ways of being in a brave new world? From this point in the here and now, how do we demonstrate respect to those who have gone before, and how will we create a heathy and sustainable future for those who will follow?
The Conference on Current Pagan Studies invites papers that explore this theme from historical, creative, psychological, spiritual and other points of view. We are looking for papers from all disciplines, because a community needs artists, teachers, scientists, healers, historians, philosophers, educators, thinkers, activists, etc. As usual we are using the word “Pagan” in its most in- clusive form, covering Pagans, Wiccans, Witches and the numerous hybrids that have sprung up as well as any indigenous groups that feel akin to or want to be in conversation with Contemporary Pagans.
Abstracts should be no longer than 300 words and are due by October 31, 2020. Go to our website for advice on presenting papers. Please email abstracts to email@example.com.