Tuesday, June 19, 2018

AAR Annual Meeting-III (2017)

Contemporary Pagan Studies and Religion and Migration Unit and Religion and Popular Culture Unit and Religion, Film, and Visual Culture Unit and Religion, Media, and Culture Unit.

American Gods. I was unable to attend this intriguing roundtable discussion inspired by Neil Gaiman’s novel, but I wanted Pagans to know that it took place.

Contemporary Pagan Studies Unit

Magic in the Time of the Tower: Witchcraft, Activism, and Political Resistance.  This panel explores various aspects of political activism within the contemporary pagan and witchcraft communities.  Topics and issues discussed will include mass protests organized across social media, controversy among pagan and witchcraft traditions regarding the appropriate use of magic and spellcraft in political contexts; the influence of popular media texts upon the lexicon and imagery of contemporary pagan activism; and the presence of witchcraft culture in the current political climate.

«    Peg Aloi – “We Are the Weirdos, Mister!”: The Re-emergence of W.I.T.C.H. and a New Generation of Media Witches.   The re-emergence of the late 1960s radical feminist group W.I.T.C.H. (The Women’s International Terrorist Conspiracy from Hell) has been a dramatic and attention-getting presence in the current climate of political activism.  This paper will explore the cultural underpinnings of that group and its use of popular Hollywood imagery of witches (from The Wizard of Oz) to attract media attention, as well as the more recent proliferation of media-based portrayals of witches (like those in Bewitched and The Craft) that inform contemporary political activism within the pagan community and in the wider culture.  The significance of media portrayals of witches for both practitioners and laypersons will be discussed, as it relates to both positive and negative developments within the current political zeitgeist.

I always find this kind of presentation fun.  From my days when I was deep into the movement called Second Wave Feminism, which was before I found the Craft so was not yet a Witch myself, I well remember the Women’s International Terrorist Conspiracy from Hell.  To discover that contemporary young women find inspiration from WITCH warms my heart.  My notes are scanty, but I know that Peg mentioned repressed memory therapy, likely relating to the “Satanic panic” of the 1980s.  I was kept abreast of much of this as it unfolded by way of my friend Don Frew, who was very involved because of its mistaken association with Wicca. 

Besom Brigade, Berkeley, CA
She also cited a 1977 writing by Cheri Lesh.  When I heard that, my ears perked up, because Cheri Lesh is a woman I’ve known since my first involvement in Witchcraft.  Her professional name, which is also her Craft name, is Cerridwen Fallingstar, and she was my sponsor when I took initiation vows.  It’s a strange feeling when the writings of someone you know in an other-than-academic context are cited, and you know this person well.

The revival of WITCH, whatever the acronym means today, relates to the phenomenon begun in Minneapolis by Steve Posch and manifested beyond his home turf, of besom brigades.  Besom brigades are drill teams of black-hatted Witches using brooms.  See photo.

«    Sabina Magliocco – Witchcraft as Political Resistance: Magical Responses to the 2016 Election.  Soon after the Presidential election of 2016, instructions for magic spells to stop the actions of Trump and his administration began to circulate on social media sites.  They have continued to spread throughout the first months of his presidency, sometimes going viral and being adopted by non-Pagans.  This paper examines the emergence of these spells and responses to them within and outside of the community of contemporary Pagan practitioners.  It explores why they emerged at this historical juncture as well as the reasons for their appeal both within and outside of magical communities, arguing that they exist as a performance of resistance that allows the expression of oppositional feelings at a time of high anxiety.  It also uses them to explore the complex attitudes towards magic, power, and ethics in the belief systems of contemporary Pagans.

One can count on the fact that Sabina’s presentations are clear, thorough, and interesting, and this one was no different.  The Craft community in which I have my roots, which I call my matrix community, has always had a strong political aspect.  Witches in that tradition frequently find themselves front and center of progressive political activism.   Needless to say, in today’s political climate activism is strong and growing.  Witness Black Lives Matter, the Women’s March of January 2017, and current youth-led activism around gun violence. 

Sabina spoke of the phenomenon of the urge to hex Donald Trump that swept through Witchen communities in the wake of his election.  The most common of these spells were “bindings” intended to thwart his efforts.  She credited these efforts, whether carried out or not, as a means of creative expression and anxiety relief.

This cultural episode also stimulated ethical discussion around the meaning the Witchen dictate of “Harm None.”  I have mixed feelings about political spellwork – its ethics, its effectiveness and the wisdom of employing it.  There are pages and pages about political spells in the wake of the last presidential election and its fallout.

«    Egil Asprem – The Magical Theory of Politics: Meme Magic, the Cult of Kek, and How to Topple an Egregore.   The election of the 45th President of the United States set in motion a hidden war in the world of the occult.  From the meme-filled underworld of 4chan’s alt-right-dominated imageboards to the publicized “binding spell” against Trump and his supporters, the social and ideological divides ripping apart the American social fabric is mirrored by witches, magicians, and other esotericists fighting each other with magical means.  This paper focuses on the emerging online esoteric religion of the alt-right, the increasingly (re-)enchanted notion of “meme magic,” and the open confrontation between different magical paradigms that has ensued in order to (1) analyze the competing views of magical efficacy that get sharpened as material and political stakes appear to increase; and (2) theorize the religionizing tendency of the alt-right as a partly spontaneous and partially deliberate attempt to create “collective effervescence” and galvanize a movement around a (in Weberian terms) distinctly non-legalistic and non-traditional charismatic authority.

This talk was undoubtedly one of the strangest I’ve encountered at this venue.  I had heard of Pepe the Frog and had seen ugly images of him, but I generally ignore cartoon-y things.  It seems that Pepe the Frog generated The Cult of Kek , Kek being considered the Egyptian god of Chaos, as well as being part of the “Holy Trinity” of memetic entities: Kek the Father, Pepe the Son, and Pek the Holy Ghost.

Egil mentioned a right-wing Rosicrucian named David Griffin and his colleague (and perhaps wife) Leslie McQuade.  He also mentioned a Michael Hughes in connection with the rise of binding spells against Trump.  Michael Hughes being a common name, an Internet search arrived at a Michael M. Hughes.  It turns out that we have dozens of friends in common.  This Michael Hughes seems to be all on board with hexing Trump, with #BindTrump and #MagicResistance on his FB page.

A part of this general group of related phenomena is the collectively created “thought focus,” or Egregore.  The spell uses an unflattering photograph of Trump -- Gods know there are many from which to choose! – a  sigil of some kind, and an orange candle.

I’m sorry to say that lo these many months later there remains a need to curb the President’s ignorant and ill-considered behavior.

AAR-IV blog to follow.

In service,
Macha NightMare

Tuesday, February 20, 2018

AAR Annual Meeting - II




Native Traditions in the Americas and North American Religions Units.

Standing Together at Standing Rock: Cross-Cultural Perspectives and Critiques: The #NoDAPL campaign at Standing Rock drew thousands of protesters representing tribal nations in the United States, indigenous peoples from around the world, as well as diverse religious groups and nonindegenous peoples.  The protesters were drawn by a common cause but participated in ways that both created unity and dissension.  The papers address these distinctions ranging from interrogating Standing Rock as a social or protest movement to address these distinctions ranging for interrogating Standing Rock as a social protest movement to examining the occupation as a milestone moment in modern inter-religious dialogue.  Papers give consideration to the complexities of the movement while drawing on indigenous cosmological understandings and global interests in human-earth relationships.

«    Margaret McMurtrey – Standing Rock: Movement or Spiritual Call?  Confrontations Concerning Space- and Place-based Rhetoric.  Standing Rock: social movement or spiritual call?  To the non-native observer, it is a movement: a call to action on behalf of the environment and the people of Standing Rock.  For most Native and indigenous people, it calls forth a complex and nuanced relationship with the land.  This paper examines the current and historical legacies of native and non-native alliances around social and spiritual “movements” that help to interrogate Native and non-native responses to Standing Rock.  Native people are demanding that the “meaning” of Standing Rock be explained within a rhetorical context of space and place.  The challenge: how can the language of ”social movement” be illumined within the rhetoric of space– and place-based religiosity?  Can space- and place-based rhetoric be articulated to explain the nuances of Standing Rock from a Native and indigenous perspective while facilitating the understandings of and promoting the formation of large-scale community alliances? 

«    Peter Huff – Parliament of Religions on the Prairie: Standing Rock as Interreligious Event.  The 2016-17 Standing Rock phenomenon constitutes a turning point in the history of modern interreligious dialogue.  Oceti Sakowin and related encampments represent not only the greatest Native American tribal gathering since the nineteenth century but the most extraordinary open-air interfaith “camp meeting” in U.S. history.  Representatives from Buddhist, Hindu, Jewish Muslim, Sikh, Unitarian Universalist, Wiccan, Protestant, Catholic, and Quaker traditions assembled with Native American spiritual leaders and international indigenous leaders, forming not only a spontaneous parliament of religions on the prairie but the first mass modern interfaith event informed by indigenous values and practices.  Based on first-person participant observation and interviews with local actors, the paper traces the development of the Standing Rock interreligious experience from the spring of 2016 to the February 2017 camp evictions.  Drawing upon the critical literature on the history of modern interreligious dialogue, the paper identifies Standing Rock as a milestone in global interreligious dialogue.  

I came into this session after it had commenced; however, I think I experienced more than 90% of it.  Again, my post-stroke note-taking leaves much to be desired.

Chief Arvol Looking Horse
Peter Huff spoke of the leadership of Chief Arvol Looking Horse, 19th Generation Keeper of the Sacred White Buffalo Calf Pipe Bundle.[1]  White Buffalo Calf Woman (Ptesanwin) brought the Pipe to the Dakota People more than 300 years ago.  Chief Arvol Looking Horse said:

In our prophecy, the White Buffalo Calf Woman told us she would return and stand upon the earth when we are having a hard time.  In 1994, this began to happen with the birth of the white buffalo.  Not only their nation, but many animal nations began to show their sacred color, which is white.

Those gathered in protest performed and/or participated in an “Esseron”[2] interfaith ritual.  This turned out to be a much bigger deal than the organizers expected.  Karen Van Fossen, a minister at Bismarck-Mandan UU Congregation in North Dakota, and Father John Floberg of the Standing Rock Episcopal Churches, who were among the conveners, issued a notice to the interfaith communities, resulting in more than 500 clergy-people and/or representatives from religious communities coming, as opposed to the dozen they were expecting.  Some readers may be aware that Andras Corban Arthen and Patrick McCollum, both prominent Pagan interfaith activists, were present, as were Cornel West and others from around the country and beyond.


The ceremony was one of joyful community and rising concern.  They burned the Doctrine of Discovery,[3] then celebrated the easement with fireworks.  Among the participants were some teachers of interfaith for reconciliation from Belgium, as well as Veterans for Peace.

Unfortunately some leaders of this gathering were targeted with hate mail.

There was little access to the Internet, there being only one place on a certain hill for Internet access.



«    Lily Oster – Decolonizing Earth-based Spiritualities: Negotiating Earth-awakening without Appropriation.   This paper explores the ethical complexity of white engagement with earth-based spiritual traditions, addressing patterns of cultural appropriation of indigenous traditions while also recognizing the potential benefit of more widespread human orientation toward the earth as sacred.  In a moment when humanity urgently needs to cultivate ecological consciousness, many indigenous traditions contain teachings of planetary connectedness and worldviews that undermine extractivist framings of human-earth relationship.  However – as was recently highlighted by the migration of many white visitors to the pipeline resistance camps on Standing Rock Sioux land – indigenous traditions are not necessarily open to converts, and white seekers are not necessarily attuned to the protocols of non-appropriation.  This paper makes a case study of white encounter with native religion at Standing Rock, considering the decolonial possibilities and pitfalls of Eurowestern spiritual engagement with traditions, practices, and philosophies grounded in the sacredness of the earth.

Many Native activists have made it clear that they want no white leaders.  Nor are non-natives able to participate in the Sun Dance.  I understand this exclusion of non-natives in an eco-cultural context.

 
However, with the growth in numbers of people practicing one or another Pagan spirituality with their commonly (not universally) espoused emphasis on the holiness of Nature and our interdependence, and considering that Neo-Pagans are mostly white and urban, I wonder where we can respectfully fit in.  As an urban white, associated with colonization and appropriation, I can certainly appreciate Natives’ insistence on exclusion of non-natives.  Nonetheless, in broader interfaith activities I, as an ecologically concerned Pagan Witch, think that our “greenness” is an asset and can inform others who hold a more “dominionist” (the attitude, not the Christian right) perspectives on the world, its assets, and its inhabitants.  I wish to contribute to the fortification of everyone’s efforts to address climate change, regardless of religion or ethnicity or any other difference.

The basic underlying tenet of these Native people is that everyone looks out for each other.  That’s behavior I try to cultivate and that I wish were more common among non-Natives.

«    David Walsh – Ceremony in Historical Perspective at Standing Rock.   The #NoDAPL movement and the protests at Standing Rock have attracted media attention for the direct action with police.  However, this focus has obscured the historical context of protest through ceremony.  In this presentation, I discuss cosmological understandings of the indigenous participants.  Their actions such as individual ceremonies, the camps as ceremony, and direct action with police as ceremony, suggest that the #NoDAPL movement is primarily a spiritual ecology movement.  To properly understand this movement, then, it must be put into historical context with other spiritual movements of resistance, such as the Ghost Dance movement and Idle No More.  Only then can we understand how water protectors are protecting the source of life, water, from the forces of destruction, the black snake, as they continue their cosmological battle to cut off the head of the snake before it spills its poisonous venom – oil across the land.

Mr. Walsh claims that the protests against the proposed Dakota Access Pipeline at Standing Rock are pan-indigenous spiritual movements of resistance.  One practice is to bring water to pour into the river. 

He likened this to a “mini Mokami,” which is a reference either to (1) a river trail in present-day Labrador used by the three indigenous peoples of that land: the Innu (Innu Nation), the Inuit (Nunatsiavut), and the NunatuKavut (Southern Inuit); (2) a place in central Missouri; or (3) a place in Santa Clara County in California.  The phrase he credited to “mini Mokami” is “Water Is Life.”  Regardless of the source, this statement applies universally.

This mixture of waters is similar to a ritual honoring the Waters of the World that is widely practiced in the interfaith movement, both national and international.  Participants from many places bring water from a spring, creek, lake, river, or ocean near where they live to ritually comingle with the waters brought from far and wide.  I’ve been told that this rite of mingling waters of the world (not pouring them into a river) began as a UU practice.  In any case, the practice has been taken up within the Pagan movement, where it is not uncommon.

Nonetheless, It is important to remember that indigenous rituals, whether environmental or otherwise, are focused on the local rather than the universal, even when they have been displaced.

Mandans hold wisdom of the sky is covered and erased by dams.  The Native peoples at DAPL liken oil to the “black snake that destroys the land.”  That is an image I can easily envision.  Protests opposing extraction from tar sands in Alberta began in 1967, and amped up in the 2000s.

One of the activities mentioned concerned approaching and standing upon a sacred mountain on the DAPL encampment.  Humans who seek to go there must put cedar bark in their shoes as a sign of humility and respect for the sacredness of this mountain.  Beyond respecting this practice, I think such practices can be consciousness raisers for non-indigenous people.

Created by people of Canada’s sovereign First Nations, Idle No More soon grew into one of the largest Indigenous mass movements in Canadian history.  “Idle No More calls on all people to join in a peaceful revolution, to honour Indigenous sovereignty, and to protect the land and water.”  INM began demonstrations in 2012 to resist extraction and assimiliation.

In addition to the Ghost Dance in South Dakota and actions at Wounded Knee, Native Americans and First Nations people have conducted Round Dances at shopping malls.  They hold Sitting Bull as an honored ancestor.

By Mother Nature, Mother Earth and other names, I join all peoples in respecting, preserving, conserving, and celebrating Earth, our beautiful and sacred home.

In service to Coventina,
Macha NightMare



[1]           See Keepers of the Sacred Tradition of Pipemakers.  Don’t be fooled by the English names.

[2]           The word I heard as esseron, thought it may have been asseron.  In any case, I don’t know its meaning and have been unable to find any useful information about it.

[3]                The Covenant of the Goddess issued a Resolution To Repudiate the Doctrine of Discovery, and Implement the UN Declaration on the Rights of Indigenous Peoples in 2012.

Monday, January 15, 2018

AAR 2017 Annual Meeting - I

Once again, with help from the Covenant of the Goddess, I attended the Annual Meeting of the American Academy of Religion, this year in Boston.


As in most years, some Pagans planned a field trip to a local site or sites of interest to Pagans.  This year the place was obvious:  Salem, Massachusetts.  Under the guidance of Gwendolyn Reece, three of us (Gwendolyn, Jeffrey Albaugh, and me) lunched at the Tavern on the Green in the historic Hawthorne Hotel in Salem to plan our day.  I’d dined there before so I knew we’d like it.  The rest of our party (Caroline Tully, Chas Clifton, Sabina Magliocco, Kim Kirner) who had missed the train we took rendezvoused with us and we proceeded from there.

Our first stop after lunch was Nu Aeon, a store owned by a local companion, Gypsy Ravish.  She invited us into the Temple of Stars, a beautiful private sanctuary, where we immersed ourselves in the ambiance and viewed a video.  Unfortunately, the time taken in doing these things curtailed most of our touring.

Salem has a plethora of tourist attractions from which to choose, as you might imagine.  However, we were short on time.  We missed seeing the House of the Seven Gables, although we did visit some local witchy stores and we ducked into the Salem Witchcraft Museum near closing time, where we only browsed the gift shop.  I wasn’t too concerned because back in 1999, before the new displays (dioramas) were made public, Jerrie Hildebrand (who lives in a darling little house repurposed from a seaport warehouse right near the docks) arranged with the then-director for a private, pre-opening tour for Jerrie, Orion Foxwood, and myself.

Salem Graveyard in Autumn

Salem Graveyard

The heart of our visit was the graveyard wherein are buried the twenty condemned to death for practicing “witchcraft” in the Salem Witch Trials of 1692-93.  The cemetery has been made into a memorial garden for those victims of the hysteria, with a plaques/bench for each victim that visitors can sit upon or make a rubbing of the inscription.  There we spent the quiet twilight time.

* * * * *

Contemporary Pagan Studies and Western Esotericism Units.

The Pagan-Esoteric Complex: Mapping Intersecting Milieus: Contemporary paganism and esotericism share a common genealogy in 19th and early-20th century occultism.  While ‘pagans’ and ‘occultists’ have undergone some degree of differentiation since the mid-20th century, there is still a considerable overlap between milieus.  Despite these well-known facts, scholarship on esotericism and paganism has tended to reproduce the diverging identity discourses that have been created over the past century.  This panel will explore historical and contemporary cases that highlight the intersection of paganism and esotericism, from the fusion of Egyptomania and Celticism in the tradition springing from the Hermetic Order of the Golden Dawn, to the role of contemporary occultural festivals as a meeting place of pagans, magicians, and occultists.

«    Vivianne Crowley -- Ancient Egypt in an Irish Castle: How an Irish Goddess Spirituality Movement Bridges the Esoteric and Exoteric, Pagan, and Christian Worlds.  The Fellowship of Isis is one of the largest Goddess-worshipping organizations to emerge in the 1970s.  Founded by the Anglo-Irish Durdin-Robertson family, it claims tens of thousands of members and has multicultural appeal, particularly in the United States, where African American interest in Ancient Egypt is high.  The fellowship is based on esoteric interpretations of the Egyptian goddess Isis, but positions itself as a universal multifaith movement that honors the Divine feminine in all her forms.  Unlike many of the new religious movements born in the 1970s, it cannot be defined as a cult in the usual sense.  The movement has no membership fees, free resources, and great latitude in spiritual practice.  This paper examines the evolution of this contemporary Goddess movement and how it has sought to bridge the esoteric, exoteric, and Pagan and Christian worlds.

Lady Olivia in her late years
As of 2012, the worldwide membership of FOI had increased to 21 thousand from five thousand in 1985.  Its teaching material, rituals, and liturgy can be downloaded free from the main FOI site.  FOI is ahistorical and universal and requires no vows of secrecy.  Membership is open to all religions races, traditions, and children.  FOI Iseums (temples) and Lyceums (learning centers) have been established throughout the world.  FOI subscribes to Hermetic maxim “As above, so below,” from The Emerald Tablet of Hermes Trismegistus

In addition, in 1993 FOI sent a colorful delegation led by founder Olivia Durdin-Robinson to the centennial Parliament of World Religions in Chicago.

Lady Olivia at Parliament of World Religions
I am familiar with two FOI groups here in California.  One is the Fellowship of Isis, Los Angeles, founded primarily by the late Laura Janesdaughter.  The other FOI group with which I am most familiar and is nearest to me, is Isis Oasis.[1]

Established by the late Lady Loreon Vigné in 1978, only two years after the founding of the mother fellowship at Clonegal Castle in Ireland, Isis Oasis is a beautiful
Egyptian-themed retreat and animal sanctuary in Geyserville, California.  Each guest room in the lodge is dedicated to a different Egyptian goddess, and Loreon’s stained glass art appears in all the structures.  Isis Oasis is also an animal sanctuary begun by Loreon because she is one of very few who successfully breeds the threatened ocelot in captivity.  It now shelters peacocks, swans, and other exotic birds, alpacas, iguanas and other lizards, and several species of wildcats.

«    Caroline Tully – Isis of the North: The Celtic Priests of the Lineage of Scota Samuel Liddell MacGregor Mathers, the primary creative genius behind the famous British occult group, the Hermetic Order of the Golden Dawn, and his wife Moina Mathers established a mystery religion of Isis in fin de siècle Paris.  Lawrence Durdin-Robinson, his wife Pamela, and his sister Olivia created the Fellowship of Isis in Ireland in the mid-1970s.  Although separated by over half a century and not directly associated with each other, both groups have several characteristics in common.  Each combined their worship of an ancient Egyptian goddess with an interest in the Celtic Revival; both claimed that their priestly lineages derived directly from the Egyptian princess Scota, foundress of Ireland and Scotland according to Irish and Scottish mythology and pseudohistory; and both groups used dramatic ritual and theatrical events as avenues for the promulgation of their Isis religions.

Egyptian culture and religion have long fascinated people of many societies.  Kemeticism, a term for contemporary revivals of Ancient Egyptian religion, as currently practiced, ranges from strict reconstructionism to creative contemporary adaptations, as well as being a source for African pride and identity.   

Isis/Scota sailing from Egypt to Ireland
The same is true of what are generally considered to be “Celtic” (from Latin Celtae, “a name for the Gauls, the ancient Celtic tribes of France” and beyond) religions.  MacGregor is among those who consider the Celtic Scota to be a more northerly manifestation of Egyptian Isis.  They trace their lineage from 4th Dynasty pharaonic Egypt of two thousand years BCE to Roman mysteries circa 90 BCE.   

«    Diana Brown – “Eastern Methods and Western Bodies”: Dion Fortune’s Assessment of Yoga for a Western Audience.  Occultists of the 19th and early 20th centuries both contributed to the popularization of thought and practices identified as yoga in British and American contexts and attempted to situate their own practices in relation to yoga.  In her writings of the 1920s and ‘30s, the British occultist Dion Fortune, who famously called ‘Qabalah’ the ‘Yoga of the West,’ reveals her changing assessment of the nature of yoga, its relationship to “Western” magical practices, and its appropriateness for Western practitioners.  A member of the Hermetic Order of the Golden Dawn, and founder of her own magical order, the Fraternity of the Inner Light, Fortune is a significant and understudied figure in the landscape of 20th century “Western Esotericism,” whose novels and nonfiction works such as The Sea Priestess and The Mystical Qabalah remain important for practitioners of ritual magic and Paganism, both of whom at times have self-consciously thought of themselves as alternately “Western” or European indigenous traditions.

Young Dion Fortune
I suspect most American (and other) Pagans are familiar with Dion Fortune (Violet Firth) and her writings.  Her ability to deftly synthesize ideas “derives largely from her ability to bring difficult esoteric concepts into a lucid and readily accessible prose."[2]  That legacy echoes throughout much, if not most, on contemporary Paganism.  This is especially the case today because we have so much more exposure to each other’s cultures than ever before.

«    Jason Winslade – Faeries, Bards, and Magicians: Fantasy Worlds of the Pagan Music Festival.  At contemporary Pagan festivals, solo musicians and musical groups that cultivate a Pagan or occult persona are able to fully embody that aspect for audiences already living in those alternative realities within the festival scene.  The narratives, performances and live experiences offered by these artists not only are a part of the fantasy landscape of the Pagan festival, they are often the primary methods, other than the public rituals, these festivals use to frame the event’s meaning, tone and atmosphere for its participants.  This paper examines the interaction between these artists and their audiences at several current festivals in the Midwest and eastern U.S., focusing on the methods of mythmaking, storytelling and sense experience provided by live performance.  As well as the artists’ creation of magical personae.  The paper will further contextualize these experiences within an occultural history of live musical performance and performative Pagan identity formation.

I agree with Jason’s assertion that music and its performance “are often the primary methods, other than the public rituals, these festivals use to frame the event’s meaning, tone and atmosphere for its participants.”  To quote poet and scholar Steven Posch,  “The old ways weren't just handed down informally by granny at the kitchen table. The prime mode of lore transmission in oral cultures has always been through the passing down of songs and poetry.”  How fortunate we are to have the venue of festivals where this happens.  I appreciate this study of our movement, how it has arisen, how it has been nourished, how it has evolved, all shaped in large part by the sounds of its music.  However, the study’s reliance on midwestern and eastern U.S. festivals, while limited due to geography, seems to me to ignore or overlook lots of other fine Pagan musicians with whom I’m familiar who evidently don’t necessarily make it to the more easterly festivals.

My next post will report on the Native Traditions in the Americas and North American Religions Units about Standing Rock Dakota Access Pipeline Protest.

In service,
Macha NightMare



[1]             When the AAR Annual Meeting was last held in San Francisco, in 2011, our pre-conference Pagan field trip included Isis Oasis.
[2]             Historian Claire Fanger

Thursday, October 12, 2017

Becoming a Sanctuary Congregation: How Faith Communities Can Support Immigrants


Marin Interfaith Council sponsored a gathering of religious leaders to learn about the sanctuary movement.  A total of 62 attendees came out on August 29th for the gathering focused on sanctuary congregations. The speakers addressed:

What does it mean to provide sanctuary?  What are the levels of sanctuary?  What is the process to become a sanctuary congregation, and what are the challenges/risks?

The Rev. Deborah Lee, Program Director of the Interfaith Movement for Human Integrity, and Rabbi Elana Rosen-Brown of Congregation Rodef Sholom, spoke in both practical and moral terms about how faith communities can utilize their resources to serve the immigrant community in this time of need.  Different examples of sanctuary congregations were provided to help attendees understand the range of ways to offer sanctuary.  Both leaders also echoed the importance of defining mentally, spiritually, and emotionally what sanctuary means for your faith community so that you can create and implement an appropriate response.  [Emphasis intentional]

Rev. Deborah Lee
Deborah first spoke to the overall problems about the impact of undocumented immigrants in practical terms.  She asserts that there has been a coordinated attack on the word “sanctuary.”

The U.S. is a destination for migrants; many immigrants come to the U.S. to escape danger.  California and the San Francisco Bay Area more so.  It behooves us to demonstrate compassion and mercy, and to consider the underlying causes of their migration.  After all, but for a small population of Native Peoples that we -- all of us whose families came here as immigrants at some point – have decimated.  All of us Euros, Africans, Asians, and blends are immigrants, regardless of how far back our ancestors.  Latinos, on the other hand, are native to the Americas.

Further, homo sapiens is a migratory species.  We arose in East Africa and have migrated to every continent and subcontinent the planet and most islands in Earth’s oceans. [Emphasis intentional]

There are more than 200 detention facilities for people seeking citizenship in this country; only two of them are for women and children.  All are overcrowded and the conditions in those facilities are worse than those in state prisons.[1] 

Additionally, recent news reports that many detained women are miscarrying, and the nutrition children and all other detainees leaves a lot to be desired.  Not to mention the lack of educational opportunities for young detainees.

On top of that, immigration costs more than $18 billion a year, more than any other federal program.  One of the largest detention facilities is West County Detention Facility in Richmond, CA, about four miles across a bridge from where I sit typing.  West County gets big bucks of our tax money from Immigration and Customs Enforcement (ICE).  On the first Saturday of each month an interfaith prayer group meets from 11:00 a.m. till noon outside the gates.

Conversely, there has also be an increased in sanctuary communities locally from five to twenty-seven.

Since the current administration in Washington took over the federal government, ICE has instituted fast deportations with no judges or hearings.  Concomitantly, the number of deportees has increased.  ICE also seeks to have any immigrant who is arrested, no matter the crime or transgression, turned over to ICE by the jail or prison authorities. 

I have witnessed this policy in action where I volunteer at San Quentin.  One of our regular circle members, when he was up for parole, disappeared.  This man, an immigrant from Mexico, had a questing mind and took every advantage during his incarceration to better himself (working towards a college degree, for instance).  I viewed him as someone who was motivated and who would become a contributing member of society after his release.  Alas, when I asked about his whereabouts, assuming he’d have been assigned to some kind of halfway house as he had expected, I learned that he’d been deported.

There has been resistance to this policy by some law enforcement authorities who decline to comply, but this resistance has been inconsistent.  My county and several nearby counties and cities are sanctuary cities.  And now, thanks to Governor Jerry Brown, our state is a sanctuary state.  I sit now in a library where several signs are posted welcoming immigrants specifically, and everyone (ages, races, gender, abilities, languages, et al.).  Deborah claims that deportees are returned to slave-owners.

As mentioned above, we (the San Francisco Bay Area and the wider State of California) are a destination for migrants.  We have legal resources, whereas no counsel is offered to deportees.  Our progressive legislature assures that undocumented children can go to school.  Immigrants don’t qualify for rent subsidies, but they do have tenant rights of which most are unaware.

Deborah cautions us to expect pushback for our efforts.  We see that now that Governor Brown has designated California as a sanctuary state, the current administration has ordered ICE to amp up their raiding here.

While guides suggest speaking with an attorney who is knowledgeable about immigration law, the fact is that there is almost no legal risk.  See ACLU’s Sanctuary Congregations and Harboring FAQ.  Familiarize yourself with harboring laws, stay open, announce that fact, and report on incidents of reprieve.  ICE can enter your sanctuary to apprehend undocumented immigrants, but they are under witness of community.

She urges us to resist untruths about immigrants with those who hold them.  She offers three “R” principles:  Right thing to do; Relationship to immigrants; and Risk to share with immigrants and to take a chance.

The motto of the organization for which Deborah works, the Interfaith Movement for Human Integrity, is “Every human person is sacred across all borders.”  Here is what IM4HI tells us about how sanctuary looks today.

“A public, corporate commitment to walk alongside immigrants, mixed-status families, refugees, and other targeted communities to uphold the dignity, due process, and full acceptance and participation of all people in our society through protection, support, and advocacy.  Congregations can write their own statement of sanctuary to reflect what they specifically will do.”




IM4HI suggests four ways that congregations are demonstrating their commitment to sanctuary.  Some of them are things that we -- as individuals, as covens, as a covenant – can do even though we generally don’t have physical facilities.

Advocacy:

«    Advocate at the local, state, and national levels for policies that protect the due process of immigrants and promote their full dignity and integration into our local communities.
«    Advocate for policies that help to prevent mass deportation and fear by creating clear separation between ICE  and local law enforcement and civic institutions, for example, strong sanctuary city and county policies.
«    Engage in local public actions and activities to shift public discourse towards immigrants, Muslims, and refugees, and bring attention to our responsibility

Accompaniment of Immigrant Families or Youth:

Individuals and congregations can immediately help accompany immigrants in urgent situations and need of accompaniment.  This can include newly arrived migrant families, unaccompanied minors, people facing deportation crisis, those just released from detention centers. Trained volunteers can help to provide courtroom accompaniment, access to services, and concrete and emotional support and/or transitional housing to help those in a period of crisis.

There are 13 teams in the East Bay doing accompaniment.  They claim that this issue warrants “God’s special attention.”

Networks of Protection & Rapid Response:

«    Join a rapid response Network to respond to ICE workplace raids, home raids, or other enforcement activity.
«    Connect with targeted communities to help develop relationships and networks of protection.

Housing Hospitality:

«    There are various kinds of needs for housing hospitality:  (1) short-term respite housing for someone released from detention; (2) housing for newly arrived immigrant family seeking asylum; (3) protective housing for someone with a final order of deportation; and (4) hosts needed in order for the government to release individuals from immigration detention,
«    Depending on the case, housing hospitality could be in a private home of a member, or on congregational property.

I know that some Pagan nonprofits shy away from civic involvement out of concern for their nonprofit status.  I can state with certainty that religious organizations with nonprofit status can indeed offer opinions, suggestions, recommendations, and urging to their congregations about secular issues such as immigration without jeopardizing their nonprofit status.

Many years ago when the Reclaiming Collective was young, we -- I was active in the collective in those years and I was instrumental in acquiring these classifications -- applied for and received incorporation as a nonprofit religious organization from the Secretary of State of California as well as 501(c)3 tax status from the Internal Revenue Service.  One of the things we wanted to accomplish was to provide sponsorship of an immigrant couple (one from Senegal and the other from England) so that they could remain in this country and acquire permanent residence status.  This occurred with no effect on Reclaiming’s legal status.

Some years ago when ICE was regularly doing predawn raids in the Canal District, a predominantly Latino neighborhood of our city, our local Marin Interfaith Council’s Justice Advocacy Team organized predawn vigils, both to demonstrate our concern and solidarity and to assist victims of raids and their families.  Immigrants do have tenants rights, among other rights, of which they may be either unaware or reluctant to use for fear of deportation.

A couple of months ago, an immigrant construction worker who had entered nearby Travis Air Force Base to work on a job was held for deportation by ICE.  This man had been a contributing member of our community for more than 17 years, had married and had children who were American citizens.  He and his family were known to be law-abiding members of our city, but for the father’s immigration status.  A call went out from MIC to its members, asking them to write letters of support to representatives, government entities, and the press.  MIC is also a 501(c)3 nonprofit.


* * * * *

Rabbi Elana Rosen-Brown
Rabbi Elana Rosen-Brown told of the ways in which the members of her Congregation Rodef Sholom committed to create a sanctuary for immigrants.  She spoke of Rodof Shalom’s process of becoming a community network.  She citedT’ruah: The Rabbinic Call for Human Rights, which has published Mikdash: A Quickstart Guide for Sanctuary Synagogues, a step-by-step, easy-to-access pdf.  In addition to providing us with a copy of this document, she gave us copies of the “Resolution of the Board of Directors of Congregation Rodof Shalom Affirming Congregational Solidarity with Undocumented Immigrants.”  To demonstrate its commitment to this resolution of its Board, they created a Source Sheet, a useful document she also shared with us.

The first thing to do is to change hearts and minds. Becoming a sanctuary community begins with networking.  Concurrently, reach out to local immigrants rights group to understand local needs and partners.  It’s good as well to have immigrant folk speak to the congregation so that the members can better understand and appreciate their urgent needs.

Elana recommends Sanctuary Not Deportation (SND), which has a list of local coalitions.  Sanctuary groups are already well established in such places as Denver, Philadelphia, New York City, Boston, Austin, Chicago, Southern Arizona, Milwaukee, Kansas City, Phoenix, Washington, South Florida, Colorado Springs, and New Mexico.  Our neighboring state of Oregon’s Interfaith Movement for Immigrant Justice is another resource for learning to become a sanctuary community.

SND offers instructions on becoming a sanctuary community, including strategy and tactics.  Different religious traditions have published denominational statements as well as liturgical materials; however, all are Christian except for one issued by Reformed Judaism.  SND appears to be a useful site, but it could certainly benefit from having a more diverse coalition.

Now we Pagans don’t usually have buildings to use and to maintain; even so, there are plenty of ways we can help.  Several ways are suggested above.

After the presentations of our two guests, I got an idea of how we – me, anyway – might help.  I propose providing immigrants with prepaid cell phones.  With cell phones, immigrants can receive announcements pertinent to their situations. They can access information and resources in their own languages.  And if circumstances result in their relocating, they can remain connected with friends, allies, and supportive groups.  My idea was to contact CREDO Mobile or other cell phone services to enlist their cooperation by providing the phones, perhaps new but discontinued models that are harder to sell.  CREDO is a social change network of 5 million activists organizing and mobilizing for progressive change; each month CREDO donates all profits to various nonprofits, voted on by subscribers.  I haven’t followed through on this yet.  What do you think?

In service,
Macha NightMare



[1]           She actually cited San Quentin, probably because it is local; however, I volunteer with the Wiccan circle there and so far I haven’t been exposed to deplorable conditions.  Bleak and institutional, yes.  Of course, I only see communal areas, not cellblocks.

Tuesday, August 22, 2017

AAR 2016

Gold Marilyn Monroe, Andy Warhol  1962
Last November, with help from the Covenant of the Goddess, I again attended the Annual Meeting of the American Academy of Religion in San Antonio.  (This year the meeting will be in Boston.)

If you’ve read any of my other posts about these annual meetings, you know that in addition to the Pagan Studies Section, I attend other sessions on other topics when they don’t conflict with Pagan Studies sessions.  This year was no different.

Kerry Noonan and I shared a room, where I listened to her rehearse her paper, sans Power Point.  It interested me, as did some of the other papers in that session.  One can always learn from other religions.  Not necessarily theology, faith, or belief; rather organizations and methods, successes and mistakes, things we may wish to emulate (organization-wise) and those we should avoid.  We also learn what I call “sacred technology,” by which I mean such things as visualization, meditation, chanting, breathwork, dancing, liturgical skills.

So the first session I attended was that of the Roman Catholic Studies Group, entitled

Ex-Catholics: Thresholds of Catholic Identity and Defiance.  According to a Pew survey, Catholicism … has been losing adherents, mostly to the secular, … but also due to relevance.

«    Nicholas Rademacher – “Rethinking Resistance: Varieties of Dissent and Patterns of Solidarity among U.S. Catholics.”  Many observers gloss over differences among dissenting Catholics of the mid to late twentieth century, collapsing a diverse movement into a seeming homogeneous group.  Even the radicals themselves perpetuated an impression of homogeneity in order to present a united front to the public eye.  While many dissenters at mid-century promoted similar ideas about racial and economic justice, pacifism, and a more egalitarian ecclesiology, they traveled different paths and even corrected one another from time to time.  Yet they rarely if ever publicly reproached one another.  A closer look at the internal conversation of the period by way of diary accounts, correspondence, and the public record reveals important distinctions and even disagreements among and between those who dissented within and against the Roman Catholic Church on social justice themes.

We’ve long included many, many ‘recovering Catholics’ in our Pagan communities, along with Jewitches, Buddheo-Pagans, Quagans, and Atheo-Pagans.  Some Pagans design rituals that have been influenced by Catholic ritual, not to mention the liberal use of frankincense and myrrh in our workings.[1]  Some Pagan organizations go so far as to mimic Roman Catholic hierarchy, assuming such titles as Reverend and Right Reverend, wearing [green or purple] Roman collars, and employing fractured Elizabethan English.  Not my personal cup of tea, but if using these methods aids practitioners to achieve a more spiritually receptive state and feel more compassionate toward and bonded with their co-practitioners, more power to them.

Dr. Rademacher spoke of “defecting in place,” citing Catholics working for social justice causes.  Among them, Dorothy Day, Daniel Berrigan and his brother Phillip, the latter’s wife and former nun, Elizabeth McAlister, Thomas Merton, and Mary Elizabeth Walsh.  These people interpreted church teachings as a living gospel calling for activism in pursuit of a better world.  From the presidency of Franklin D. Roosevelt forward, they sought to foster solidarity within the social justice movement.  They saw priests moving into middle class privilege, while they instead worked in the Bowery, established settlement houses, participated in hunger and peace marches, and in general chose to live with and among marginalized people instead of returning to middle class comfort.

«    Kori Pacyniak – “Ex-Catholics: Exile or Exodus in the Borderlands of the Church.”  As numbers of “former” or” ex” Catholics increase, various questions remain.  Why do some leave while others remain and work for change within.

Ms. Pacyniak, whose studies focus on queer theology, trans theology, and trauma theology, spoke of liminal overlapping space.  Many LGBTQIA Catholics leave their place of origin to find a more accepting space and a better life.  They seek these demilitarized places where they are both inside and outside, “both me and not me.”  These borderlands as places of “becoming.”  She also stressed the distinction between the exodus where one has agency, as opposed to excommunication which is not of one’s doing.

Often these dissenting Catholics find a welcoming home and a more relevant and satisfying religious practice within Pagan communities.

«    Meredith Massar Munson – “All That Glitters Is Not Gold: Andy Warhol’s Byzantine Icon, Gold Marilyn Monroe.”  When did celebrity become iconic?  Born of devout Byzantine-Ruthenian immigrants in Pittsburgh, Andy Warhol spent his childhood in the rich visual culture of the Byzantine Catholic tradition.  His 1962 painting, Gold Marilyn Monroe, has been casually associated with Byzantine icons since its creation.  However, scholars have not gone beyond the canvas’s gilded visage to explore the extremely provocative connotations that such a connection might actually hold.  An investigation of the artist’s personal Byzantine-Catholic history posits this painting as directly indebted to the long-standing icon tradition, and furthermore, as intrinsically connected to the acheiropoieta, [made without hands] the image not by human hands.  Warhol’s iconic painting opens the door for a cultural critique that compares and contrasts fame and exploitation.  This paper will endeavor to place Gold Marilyn within the much larger dialogue concerning the role of the icon, bridging the gap between the secular and the spiritual.

I had never heard of Byzantine-Ruthenian Catholicism before.  I was aware that Andy Warhol was Catholic, but I knew neither its particular flavor nor its prominence/importance in his life.  He attended Mass daily.

My interest in this talk was the examination of pop icons in light of the fact that many Pagans are idolaters or use iconic images as objects of reverence and/or for focused meditation.  Not all, of course, but many.  It is not uncommon to see on an altar a Wonder Woman action figure or a little Batman doll or some other object marketed as a toy.

We have our own versions of the Catholic Marian cults, such as the Ord Brighideach International, to which I belong, and the Covenant of Hekate.  Moreover, there are numerous orders, sisterhoods, and fellowships dedicated to the worship of specific deities.  Further, I know there are people, Pagans and cowans alike, who maintain special areas of their homes dedicated to Marilyn Monroe herself.  The painting called Gold Marilyn Monroe, created by the “pope of pop,” exemplifies this appreciation of graven images.

«    Kerry Noonan – “’I’m Going to Try Reiki Next, and I’m Not Going to Confession!’ Negotiating Vernacular Catholicism.”  In a guided meditation in a yoga studio, a conservative Catholic woman listens to the messages channeled by a psychic teacher -– messages from deceased loved ones, archangels, the Virgin Mary.  She’s not a “fallen-away” Catholic, nor a New Ager; Catholicism is part of her identity, and she works to integrate these new practices into an identity that eschews them.  Employing Leonard Primiano’s concept of  “vernacular religion,” I aim to better understand her and others like her who, while seeking direct and embodied experiences of the Divine, incorporate new practices and place them in familiar Catholic contexts.  In light of Catherine Albanese’s assertion that Americans have practiced “combinative” religion for centuries, and Robert Orsi’s contention that religious traditions are “zones of improvisation and conflict,” I explore the possibility that we can see this woman not as an orthodox outlier, but as emblematic of important trends in the American religious landscape.

This process of syncretism is a fairly common phenomenon among Pagan religions, Witchcraft in particular.  We often learn meditative techniques from Asian religions rhat may enhance our own.  Tibetan Buddhism employs the use of yantras as foci for visualization.  We also sing Hindu chants, purported Native American chants of various kinds, and chants from Voudoun.  We borrow rhythms.  We dance English, French, and Basque folk dances.

Contemporary Pagan Studies Group(1)

Modernity and Postmodernity:  Pagans Reimagining the Future.  Modern Pagan movements still struggle with identity and history, especially when former “historical” and ideological foundations are challenged by new interpretations or others’ voice.  Participants will present summaries of their papers and discuss with each other and the audience issues of history, identity and ethnicity across boundaries, and the pressures of institutionalization.  

Sabina Magliocco presided and Amy Hale responded to the following speakers;

«    Barbara Jane Davy — "Reconstruction Alternatives: Wicked Dilemmas for Contemporary Pagan Responses to Modernity." (description too long to type)

«    Stephen Quilley — "Reconstruction Alternatives: Wicked Dilemmas for Contemporary Pagan Responses to Modernity." (description too long to type)

«    Thomas Berendt —  "Postmodern Paganisms: Embracing Polytheitic Plurality, Diversity, and Hybridity.” (description too long to type)

«    Christopher W. Chase — "Differential Modernities: Rethinking Vodou in Contemporary Paganism."  “…contends that Pagan traditions respond to modernity according to sociohistorically contingent circumstances. As an example, Vodou has developed a Christian ecclesia model in Haiti in response to Pentecostalism, while tracking along a decentralized initiatory path in the U.S., similar to other Pagan traditions.

As you can tell from these descriptions, we Pagans are protean in our tendency to evolve and change.

I apologize for the skimpiness of commentary on the Pagan Studies sessions.  In the two years since I suffered a stroke, I have not fully regained my ability to handwrite, so my notes are minimal and often indecipherable.  Fortunately, Christine Hoff Kraemer shares a thorough report of her experience of this event on The Wild Hunt. 

Contemporary Pagan Studies Group(2)

Dilemmas of Identity and Formation in Contemporary Paganism:  Tropes of anti-modernism and primitivism inform the development of contemporary Pagan movements, yet these groups are sometimes described as postmodern as well.”  Papers and discussion of “whether the central tenets of postmodernism – plurality, diversity, and hybridity – chiefly influence such movements today or whether protests against modernity and reconstructions of fictive pre-modern societies and world views drive them equally.

Jone Salomonsen presided and Shawn Arthur responded to the following speakers:

«    Gwendolyn Reece – “The Scalability Crisis: Contemporary Paganism and Institutionalization.”  “…argues that one of the primary driving forces behind the trend towards institutionalization in Contemporary Paganisjm … (description too long to type)

This paper specifically speaks of the dilemmas we, as a fast-growing constellation of Nature-based and/or heritage-based, and related non-Abrahamic religious groups, confront when trying to create institutions that address our professional needs from a less conventional and, given our great diversity, from a somewhat Pagan perspective.  This has been the work of Cherry Hill Seminary, among other worthy efforts.

«    Patricia E’Iolana  -- “An Imagined and Idealised [sic] Past as a Source for Revisionist Rhetoric: The Dual Lives of the 1921 Murray Thesis.” (description too long to type)

«    Lee Gilmore – “Pagan and Indigenous Communities at the Parliament (Part 2): The Myth of the Unbroken Line in Constructions of Authenticity.” (description too long to type)

«    Leigh Ann Hildebrand – “Jews (and Jewitches) Touching Trees: Hybrid Jewish/Pagan Identity, Ritual Practice, and Belief.” (description too long to type)

The phenomenon of Jewitches has long been a facet of the Craft.  About twenty years ago Jewitches in the Twin Cities (Minneapolis-St. Paul) published a newsletter call Di Shmatteh (the rag).  Since then, various blends or dual perspectives have arisen:  Buddheo-Pagan, Quagan, Atheo-Pagan, and even Christo-Pagan.  As a person reared in Christianity, both Protestant and Catholic, I don’t get this last one, but then again, it’s not mine to get.

The work of scholars and supporters at Cherry Hill Seminary is one manifestation of the expression of these issues of legitimacy, identity, and sustainability.  In fact, one of the older and still extant Pagan organizations, the Covenant of the Goddess, in its annual Leadership Institute, has recently done in a daylong focus on examining the current state of the Craft and Paganism, and locating CoG’s place in that larger community and in the world.

Native Traditions in the Americas Group

Indigenous Religious Hybridity and the Transformation of Traditions:  This session addresses different forms of religious hybridity.  Zitkala-Sa, or Gertrude Simmons Bonin, was an important Dakota leader who drew from her own cultural traditions as well as her education in boarding schools to publish at the national level and serve as an agent of the government.  Patron Saint Feast Days incorporate from and negotiate between indigenous and Christian practices.  Research on the Ohlone Shell Walk illustrates the revitalization of traditions while highlighting the relationship between religious and political activity.



«    Abel Gomez -- Shellmound Peace Walk: Prayer, Pilgrimage, and Activism in Ohlone Territory” Ohlone communities of the San Francisco and Monterey Bay Areas are experiencing a cultural renewal, despite their non-recognized status.  Central to this revival is the protection of burial sites, most of which have been destroyed because of urban development.  This paper focuses on Ohlone activist Corrina Gould’s efforts to honor the burial place of her ancestors through Shellmound Peace Walks.  Beginning in 2005, Gould has organized three-week long pilgrimages to the shellmounds (burial sites) of her ancestors.  At each stop, participants heard stories of the site and offered prayers and tobacco.  Drawing on fieldwork, historical writings, and oral histories, I argue that the Shellmound Peace Walks demonstrate the interconnectivity of religion and political activism in Native communities.  For Ohlone solidarity with non-Native people.

I was initially drawn to this section because I saw that Abel Gomez was one of the presenters.  He is a young man from the S.F Bay Area I’ve met through local Reclaiming. 

Another draw was the fact that the topic is about a region I call home.  Much of the southern Baylands and the land on the other side of SF Bay from where I write is home to Ohlone people.  My neighboring county to the north is Coast Miwok country.[2]  There are 425 shellmounds in the salt marshes and mudflats around San Francisco Bay and beyond (San Pablo Bay, Suisun Bay, Carquinez Strait).  

Over the time since Europeans settled this area, the largest, once a burial ground rising 60 feet high and dating back to 800 BCE, has been desecrated by being used for an amusement park and later as a dumping ground for toxic chemicals.   Since 1999 a shopping center occupies most of that shellmound, with a memorial park nearby, now designated Emeryville Shellmound, California Historical Landmark #335.

From time to time I have received email posts soliciting people to attend these peace walks.  I appreciated hearing this more detailed information about these activities.  Abel’s contention of the interconnectivity of Native religions and political activism matches my own convictions.

I have attended public Witchen sabbat celebrations at the Emeryville Shellmounds.  From that spot one can see beautiful sunsets behind some of the land surrounding the Bay.  I like to think that, rather than using the site as a dumping ground, by performing our sabbats on what is left of this formerly 60-foot high mound, we in some small way honor the ancestors of our Ohlone neighbors.

«     Boundaries in the Borderlands: Pueblo Indian Patron Saint Feast Days and the Negotiation of Catholicism 

Once again my post-stroke ability to take notes results in my inability to interpret my compromised handwriting.

Zitkala-Sa, Joseph T. Keiley

«   
Zitkala-Sa: A Warrior of Survivance [sic] between Traditionalism and Progressivism

A mixed-ethnicity[3] woman who identified with her mother’s Yankton Sioux heritage, Zitkala-Sa, “Red Bird,” whose Euro-name is Gertrude Simmons Bonnin, first entered my consciousness a few years ago when I came upon the following quote:

“A wee child toddling in a wonder world, I prefer to their dogma my excursions into the natural gardens where the voice of the Great Spirit is heard in the twittering of birds, the rippling of mighty waters, and the sweet breathing of flowers. If this is Paganism, then at present, at least, I am a Pagan.”

Zitkala-Sa was an amazing person.  She straddled two cultures, seeking the knowledge and wisdom of both, and she took those understandings into the world beyond the reservation.  She even wrote a Native-themed opera, “The Sun Dance Opera,” that was first performed on stage in 1913.  Her finding values in both cultures in which she found herself immersed seems relevant to what many contemporary Pagans have been doing by learning about our various heritages, and blends of heritages.   We syncretize what resonates for us into spiritual practices that give expression of who we are and enrich the meaning in our rituals.

I’m registered for the AAR Annual Meeting in Boston and hopeful that I’ll have enough money to get there.

In service to Coventina,
Macha NightMare






[1]   The inmates in our circle at San Quentin State Prison, unlike in many other prisons, are allowed flame and incense, at least when I’m there, and they all love incense.  So we use it liberally and they emerge from circle with the scents permeating their hair and clothing and reminding them of where they’ve just been.
[3]   I feel uncomfortable assigning the word race to people of any heritage or complexion because humans comprise one race or species.