I am thinking of starting a series called “What You Can Do with a Master’s Degree,” such as be a lecturer or start your own online school. There was a time, pre-television, when well-known authors went on lecture tours, city to city, speaking to local literary societies, school groups, and the like. John Cowper Powys, author of A Glastonbury Romance, was one of many.“Powys had success as an itinerant lecturer, in England, and in 1905–1930 in the US, where he wrote many of his novels and had several first published. He moved to Dorset, England, in 1934 … Continue reading
I continue to take an interest in polytheistic religions. The most recent direction of the StJ project since 2016 has been population genetics, with focus on the culture, identity and religion of the Indo-Europeans. My videos are based on thorough interdisciplinary research, drawing from archaeology, linguistics, historical sources, comparative mythology and population genetics — particularly archaeogenetics.
“Powys had success as an itinerant lecturer, in England, and in 1905–1930 in the US, where he wrote many of his novels and had several first published. He moved to Dorset, England, in 1934 with his American partner, Phyllis Playter.’ [Wikipedia]. No master’s degree though.
The Shirgir Idol, a wooden statue that you may see at the Sverdlovsk Regional Museum of Local Lore has now been re-dated, pushing its age back to 12,500 years before present. In North American terms, that is about the time of the “Clovis culture,” when hunters with big spearpoints pursued big animals that no longer exist.
In 2018, more advanced accelerator mass spectrometry technology testing the pristine core of the larch wood statue—rather than the surface, which had undergone numerous conservation treatments over the more than 100 years since its discovery—determined that it was actually even older: closer to 11,600 years old.
Now, a new study published in Quaternary International has pushed that date back by a further 900 years—making it more than twice as old as Stonehenge or the Egyptian pyramids.
The idol is nine feet tall, made of wood, with humanoid faces and geometric markings. It survived because it was in a peat bog, where gold miners found it in 1890s. There might be others still unfound.
In regions with large forests, wood would have been readily available to Paleolithic artists, but quick to deteriorate over the centuries. That means that our understanding of these ancient peoples is shaped by preservation biases, and might have been very different had more wooden artifacts like the Shigir Idol survived.
“Wood working was probably widespread during the Late Glacial to early Holocene,” the paper argues. “We see the Shigir sculpture as a document of a complex symbolic behavior and of the spiritual world of the Late Glacial to Early Mesolithic hunter-gatherers of the Urals.”
To be fair, as British historian Francis Young pointed out on Twitter, “And even if [the Shengir idol and similar] did serve a religious purposes, are they gods or ancestors? Was there a distinction? I rather doubt it. We certainly can’t impose our Classically-derived assumptions about gods with distinct personalities and names, etc.”
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.
The author is a Boston University law professor, and he well summarizes the FIrst Amendment law cases that made it possible, for example, for an avowed Satanist to give the invocation before a city council meeting in upstate New York. And he goes riding around Circle Sanctuary in an “side by side” ATV with Selena Fox.
But Professor Jax Wexler is the kind who expects the class to laugh at his jokes, and he spends a little too much time telling which Supreme Court justices he despises and how getting drunk is the only way to cope after spending time with people from Greece, New York (it’s a suburb of Rochester).
What struck me the most was that to Wexler we Pagans — and the Satanists and all the minority religions — are just “useful idiots.”A “useful idiot” is a person [or group] perceived as propagandizing for a cause without fully comprehending the cause’s goals, and who is cynically used by the cause’s leaders … Continue reading We are levers to use against “Christian hegemony,” and when that is finished with, so are we.
He is an atheist with a capital-A, and in his world, there is no Out There or In There or Over There, only human consciousness trapped in the bone box of the skiull and only this world as revealed by Science. Down the road lies the Atheist utopia, once we get rid of all these “deplorables” with their silly religions.
Contemporary Pagan Studies is an interdisciplinary unit, and we welcome submissions of theoretically and analytically engaged papers and panels relating to modern Paganism and Polytheism, employing scholarly analysis to discuss the topic from any relevant methodology or theoretical orientation. In addition to receiving paper or panel proposals on topics generally in the purview of Contemporary Pagan Studies, we especially welcome proposals that address the following themes:
• What is the relationship between Contemporary Paganisms and other religious traditions and populations? Where are there shared goals, values and experiences? Are there common concerns such as sexual abuse, religious minority representation, and climate change? What is the impact and role of interfaith initiatives in increasing Pagan visibility in public discourses and in promoting religious pluralism? • How are Pagans responding to various crises including economic, political, climate change and systemic racism? Suggestions might include explorations of ritual, political action and activism, community driven initiatives, or ideological shifts such as a tighter embrace of anti-modernism, orthodoxy or exclusivity. • What is the relationship between Pagan worldviews and science, rationality and narratives of progress? • Pagan responses to aging and end of life. As Pagans face the realities of an aging population, how are Pagan communities preparing? What are Pagan spiritual attitudes toward aging and the end of life? How do they ritualize aging and death? How do Pagans handle pastoral care and ministry for older demographics?
• What are some of the ways in which Paganisms and Witchcraft interacts with and responds to Neoliberalism? Examples may involve explorations of globalization, late capitalism, ideas about individualism and collectivism, marketing and branding.
• We are seeking presentations for a co-sponsored session between the Ecology Unit and the Contemporary Pagan Studies Unit related to ideologies of ‘blood and soil’ and white nationalism in recent radical political movements, and engagements with this in contemporary Paganism and Heathenry. Questions to address might include but not be limited to: what is the significance of religious identity, ancestry, and connections to land in these movements; how are concerns related to authenticity, legitimation, and “imagined community” involved in these narratives; and what implications does this suggest for developing attachment to place, and bioregional identity in settler and other populations?
The Contemporary Pagan Studies Unit provides a place for scholars interested in pursuing research in this newly developing and interdisciplinary field and puts them in direct communication with one another in the context of a professional meeting. New scholars are welcomed and supported, while existing scholars are challenged to improve their work and deepen the level of conversation. By liaising with other AAR Program Units, the Unit creates opportunities to examine the place of Pagan religions both historically and within contemporary society and to examine how other religions may intersect with these dynamic and mutable religious communities.
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.
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.
Museums and contemporary Paganism are inextricably linked. Gerald Gardner, founder of modern pagan witchcraft, first publicized Wicca in 1951 at Cecil Williamson’s Folklore Centre of Superstition and Witchcraft at Castletown (later The Museum of Magic and Witchcraft) on the Isle of Man. Some of his correspondence suggests that the first formal Wiccan coven might have been created partially to provide provenance for the museum’s exhibits.
Sold to Gardner in 1954, the museum housed his collections and was the base from which he promoted modern witchcraft and published Witchcraft Today. Inherited by his high priestess Monique Wilson after his death in 1964, the museum continued for almost a decade before Wilson sold the 10,000-piece collection to Ripley’s Believe it or Not Ltd in 1973. Tamarra and Richard James of the Wiccan Church of Canada purchased much of Gardner’s collection from Ripley’s in 1987. Cecil Williamson, meanwhile, had attempted to establish a new witchcraft museum on the UK mainland at various locations, eventually settling at Boscastle in Cornwall in 1960. Williamson’s Museum of Witchcraft was sold to Graham King in 1996; and has been under the direction of Simon Costin as The Museum of Witchcraft and Magic since 2013.
Temporary exhibitions of objects belonging to the “mother of modern witchcraft,” Doreen Valiente, were held in Brighton, UK, in 2016; the Academy of Arcana in Santa Cruz, California, ran for two years between 2015–2017; and objects loaned from The Museum of Witchcraft and Magic to The Last Tuesday Society & The Viktor Wynd Museum of Curiosities in London were displayed in 2018. There are also museums dedicated to stage magic such as the American Museum of Magic in Michigan; the International Museum and Library of the Conjuring Arts in Las Vegas; The Magic Circle Museum in London; and the Musée de la Magie in Paris.
Exhibitions of objects pertaining to Paganism, witchcraft. and magic also feature in large “universal” museums, galleries, and libraries. Occult walking tours of London include the British Museum; the “Witches and Wicked Bodies” exhibition was held by the National Galleries of Scotland in association with the British Museum between 2013–2015; the British Library presented the exhibition “Harry Potter: A History of Magic” in 2017; which was followed by “Spellbound: Magic, Ritual and Witchcraft” at the Ashmolean Museum in Oxford in 2018. In 2019 “Second Sight: Witchcraft, Ritual, Power” was held at the University of Queensland Art Museum in Australia; and “Waking the Witch” at the Bonington Gallery at the University of Nottingham. Most recently (2019–2020), the Bristol Museum and Art Gallery held “Do You Believe in Magic?”
Beyond Wicca, museums have played important parts in other magical and Pagan revivals. The late nineteenth and early twentieth-century members of the Hermetic Order of the Golden Dawn sought to commune with the collections of large public museums such as the British Museum and the Louvre. Today, ancient Pagan objects are often the focus of quiet reverence by contemporary Pagans in museums, although in early 2020 the Witches of New York conducted a vocal “pop up” ritual to the goddess Hekate at the Metropolitan Museum of Art. British Druids have been active participants in the controversy over the storage and repatriation of human remains held in museums; Pagans hold rituals at prehistoric archaeological sites which can be considered outdoor museums; and go on Goddess tours to experience sites and museums in locations such as Ireland, Crete, Malta and Turkey. “Witch City,” Salem, Mass., is a tourist/pilgrimage destination where public witchiness is encouraged; the Witch House is used as a backdrop for evocative Instagram photos and offerings are left at the Witch Trials Memorial.
I post a lot about old and new Pagan movements in the Baltic nations, a region that I have never visited, although some of my family members have.One of my older sisters lived the last couple of years of her life in Kaunas, Lithuania, but that had nothing to do with Paganism although I believe her choice had a strong “karmic” … Continue reading So here is an interview with the Britsh historian Francis Young about a forthcoming book,Pagans in the Early Modern Baltic.
The Baltic peoples of Prussia (Lithuania Minor, today’s Kaliningrad Oblast) and Lithuania were almost unique among European nations in retaining their ancestral pre-Christian religion until the late Middle Ages. While the conversion of the Prussians was the justification for the Baltic Crusades, which brought Prussia and Latvia under the rule of German military orders, the Grand Duchy of Lithuania not only remained officially pagan but also expanded into a vast Central European empire. Although Lithuania formally converted to Christianity between 1387 and 1413, according to some accounts the nation was not fully Christianised until the eighteenth century.
Paganism in Lithuania was curiously–and perhaps preternaturally– resilient. Notably, it persisted in the wilder regions of the Baltic state until the eighteenth century. For this reason, as Young has pointed out, descriptive texts by contemporary observers of its key rites and mores might be the “closest we can ever get to encountering an ancestral European paganism as an unbroken tradition”.
Read both posts to get a broader picture. And don’t forget to watch The Pagan King.