This survey is a means of gathering information about beliefs, behaviors, and demographics from Heathens and Pagans in the United States and Canada. It will ask you questions about aspects of your religious and personal life, and your opinion on hot-button issues. Its results will tell us what Heathens and Pagans have in common across borders, and how different Pagans are within them. For the purposes of this survey, “Pagan” is defined as anyone who practices a form of Paganism and / or identifies as a practitioner of any form of Paganism, and “Heathen” is defined as anyone who practices a form of Heathenry or Asatru or identifies as a practitioner of any form of Heathenry or Asatru.
Warning: A lot of the questions are about race, guns, and politics, so if you are uncomfortable with slicing and dicing that stuff, don’t go there.
2) Pagans and wiccans are becoming more established
More established [than self-identified shamans] are pagans [sic], who number 74,000 people (up from 57,000 in 2011) and who gather most in Ceredigion, Cornwall and Somerset, and wiccans [sic], who number 13,000. Wicca is sometimes described as a witchcraft tradition whose roots lie in pre-Christian religious traditions, folklore, folk witchcraft and ritual magic.
Don’t get a swollen head, unless you speak Romanian (see number 3).
What is the difference between priest/essing and ministry? What does a Pagan “minister” do?
Holli Emore serves as executive director of Cherry Hill Seminary (since 2008). Cherry Hill offers a variety of programs that help Pagans become not only more effective group leaders and also qualifies them to work with anyone in crisis or transformation, where officially a cap-P Pagan or not. In other words, to minister, in such settings as hospitals, natural disasters, schools, and prisons as well as day-to-day life.
She was recently interviewed by podcaster Robin Douglas for his Religion Off the Beaten Track. (Amazon link — Apple link — Spotify link — Twitter link — and there are others.)
Listen for a lucid 35-minute explanation of just what ministry is in a Pagan context.
Holli has a book out on the subject too, Constellated Ministry: A Guide for Those Serving Today’s Pagans. (Amazon link. Publisher’s link.)
Witchcraft and paganism exert an insistent pressure from the margins of midcentury British detective fiction. Gladys Mitchell’s Come Away, Death is dedicated to ‘Evelyn Gabriel, whom Artemis bless and Demeter nourish; upon whom Phoebus Apollo shine’.Ngaio Marsh’s Off With His Head revolves around a folk dance when ritual words are muttered and a murder is committed. Margery Allingham’s Look to the Lady depicts the spontaneous rebirth of witchcraft in the depths of the English countryside. The theme appears across the work of multiple writers, going beyond chance occurrence to constitute an ongoing concern in the fiction of the period. This Element investigates the appearance of witchcraft and paganism in the novels of four of the most popular female detective authors of the British mid twentieth century. I approach the theme of witchcraft and paganism not simply as a matter of content, but also as an influence which shapes the narrative and its possibilities. The ‘witchy’ detective novel brings together the conventions of Golden Age fiction with the images and enchantments of witchcraft and paganism to produce a hitherto unstudied mode of detective fiction in the midcentury.
In some of my recent internet interactions, I’ve noticed a troubling pattern of young people feeling that they need to ask permission to be Pagan.
To some extent this seems to be connected to the bogus ideas of “closed practices” and “cultural appropriation” (one of our favorite topics here at TZP, cough). Rather than the freedom to worship and practice as we are called (subject to the usual “your right to swing your fist ends at my face” considerations), certain social currents have these new Pagans afraid they will step on a cancel culture minefield and be publicly shamed in the permanent record.
You may have heard of overharvest on species of genus Salvia sage for the smudge stick market. Swiss links to an article about that. That is true, it happens, but you can smudge with all sorts of things. I came up with the acrid smell of genus Artemisia sagebrush; various junipers also work well, because they are oily. Use what you got — all Paganism is local.Or you may also hear, “All sorcery is local.” “All magic is local.” Same thing, basically.
“The gods decide who to work with,” Swiss writes. I totally agree. No Intenet busybody can stand between Pagan X and Deity Y. If the god/dess does not like what you are doing, you will most likely just get sort Inner Planes busy signal. No harm, no foul. You are unlikely to be hurled into the 32nd dimension, and your little dog too
And just to reinforce what he says about the antiquity of the verb “to smudge” in the English language, I offer this from the Online Etymology Dictionary.I love etymology.
early 15c., smogen “to soil, stain, blacken,” of obscure origin. Meaning “to rub out or in” is by 1865. Related: Smudged; smudging. The noun meaning “a dirty mark or stain, spot, smear” is attested by 1768, from the verb.
The smudge meaning “make a smoky fire” is by 1860, also of unknown origin, but perhaps related. According to OED now dialectal and North American. OED also gives it in an earlier, obsolete sense of “to cure (herring) by smoking” (1590s).
The related noun smudge is attested by 1767 as “a suffocating smoke” (to repel mosquitoes, etc.); from 1806 as “heap of combustibles ignited and emitting dense smoke.” Hence smudge-pot (1903). Smudge-stick as a Native American (Crow tribe) artifact is by 1908
It only gets tricky if you claim to have human teachers whom you did not, or to have be blessed by a group that you do not belong to.
If anyone critiques your personal practice (as opposed to setting yourself up as an authority), tell them to go sit on a non-psychoactive cactus.
As ever, book reviews in The Pomegranate: The International Journal of Pagan Studies are open-access free downloads. Here are links to the four in this issue.I receive a small commission on Amazon sales, which helps to pay for this website.
Greer, a Druid leader, and writier on ecology, spirituality, and the future of industrial society, here confronts class issues in America and their political ramifications, as well as some Big Ideas about historical cycles. Did Kek and Pepe the Frog magically help swing the 2016 election to Donald Trump? And what was magically incompetent about the post-election “Resistance”?
“One of a growing genre of books and articles that explore the particularities of contemporary Paganism in a specific geographical place. Composed of two distinct linguistic communities, Quebec offers what sociologists call a natural experiment: two different groups in the same place that have different cultural and linguistic backgrounds. This existent distinction between groups permits Charbonneau to explore the question of how much language and cultural differences influence the practice of those who become contemporary Pagans”
“Barbara Alice Mann contributes to discussions of Indigenous worldviews, mapping what she describes as the “twinned cosmos” comprised of complementary blood and breath energies throughout Turtle Island or North America. Taking a comparative approach, Mann examines the interconnection between blood and breath spirits and energies as they have manifested in multiple communities.”
“A generously illustrated treasure trove of plant mythology selected from across world from ancient times to the present. This is not all; the backbone of the book is formed by a series of discursive essays in which Hall identifies thematic links between his selections, and makes a series of interventions that will be of equal interest to specialist and general readers alike.
“Passages are drawn from editions easily accessible to readers for further reading, and range from the mythologies of European Antiquity to the Vedas, the Popol Vuh, and more recently recorded indigenous wisdom of (for example) Australia, New Zealand, and North America. Without simply listing the range of people and places covered in the book, it is fair to say that Hall’s collection is generally representative, rather than exhaustive, in its coverage of plants in the global imaginary”
Actually, this piece comes from the well-known British HPS, author, and academic Vivianne Crowley, and it is worth reading.
On 20 March, druids, witches, and lovers of nature will gather to celebrate the spring equinox, one of the eight festivals of the Wheel of the Year. For millennia, the spring equinox was celebrated across cultures as a time of fertility, creativity, and renewal. But spring celebrations are not just for people who want to greet the dawn at Stonehenge. Here are a few ideas to try out this year at home.
She has a new memoir/how-to out titled Wild Once, which is going on my To-Read list. A tip of the pointy hat to the publicist at Penguin.
In this riveting account, renowned scholar Ronald Hutton explores the history of deity-like figures in Christian Europe. Drawing on anthropology, archaeology, literature, and history, Hutton shows how hags, witches, the fairy queen, and the Green Man all came to be, and how they changed over the centuries.
Looking closely at four main figures—Mother Earth, the Fairy Queen, the Mistress of the Night, and the Old Woman of Gaelic tradition—Hutton challenges decades of debate around the female figures who have long been thought versions of pre-Christian goddesses. He makes the compelling case that these goddess figures found in the European imagination did not descend from the pre-Christian ancient world, yet have nothing Christian about them. It was in fact nineteenth-century scholars who attempted to establish the narrative of pagan survival that persists today.
The book will be out later this spring. For some reason, Yale UP is not taking pre-orders, but you can pre-order from Amazon,If you do, you will help me pay my hosting fee or from several other sources linked on the Yale UP catalog page.
Here, Ross Downing deals with such issues as whether witchcraft and Heathenry were defined differently in the time of King Alfred the Great in the late 9th century, including details as the execution of condemned witches as well as animals accused of being witches’ familiars (although that was not the Anglo-Saxon term), including ethnic and gender issues in witchcraft accusations.
These all look fascinating, and I will have to watch three a week to finish by Candlemas. Read more about the conference, which focused on Scandinavian but here includes Anglo-Saxon and Danish-ruled England.