Tully, C. J. and H. A. Berger. 2023. Introduction to the Special Issue on Contemporary Pagan Ecospiritualities. Journal for the Study of Religion, Nature and Culture 17:3. 323–329. (original) (raw)
PAGAN LITERATURE AND ENVIRONMENTAL CONSERVATION
Journal of Higher Education & Resarch Society, 2020
Before the rise of civilization, life amidst nature was a constant struggle for survival. With the passage of time, people learned to survive in harmony with nature, taking only what was essential. Everything in nature was significant and estimable and was exalted by these Pagans in the form of folktales and folk songs. Worshipping forests, grooves, animals and streams not only created a bond between these men and their environment leading to their spiritual evolution, but also resulted in environmental conservation. It was the divine forms of nature which protected their family, farms, livestock and villages from harm and presided over their humble activities.The significance of literature can be traced back ever since Plato banished poets from his imaginary Republic for encouraging effeminacy through their poems. Since literature plays a pivotal role in shaping reality, this paper is an attempt to show how various forms of Pagan Literature contributed in increasing the levels of sensitivity and respect amongst people for their environment. It also examines the rise of Neo-Pagan cults and explores the possibility of a different world, had Paganism been practised as a way of life today by the majority of world population.
The Pomegranate: The International Journal of Pagan Studies
As the academic study of contemporary Paganism approaches its fourth decade, it faces a variety of theoretical, methodological, and terminological challenges, some of which have faced little or no exploration to date. Here, an attempt to tackle some of the most significant will be made. First, I will examine both how academics and practicing Pagans have defined “contemporary Paganism,” criticizing many such definitions and arguing for the scholarly adoption of a classificatory approach rooted in Wittgenstein’s “family resemblance” paradigm. Second, I shall argue for the need of a much clearer definition of what “Pagan studies” actually studies, before challenging the utility of the term “Pagan studies” itself for being too closely associated with Pagan community activism. Third, I present my argument as to why our field is in such dire need of serious reform in order to establish much needed academic respectability.
Introduction: Paganism and its others
Religio: revue pro religionistiku
Miroslav vrZal-scott siMpson-Matouš vencálek Growing from roots including 19 th century Romanticism, Romantic Nationalism, and the occult revival, Modern Paganism is a highly diverse movement manifesting in a dazzling range of shapes and forms. Modern Pagans seek to build a valid continuation of ancient traditions and belief systems in the contemporary world, but they do so in various ways. The source material employed by any individual or community can range from meticulous readings in carefully-curated history and archaeology, to inspirations from science fiction and fantasy. Their ultimate goals can be just as varied, with some seeking liberation for their nation and others seeking liberation for their gender or sexuality. Quite often, when faced with such a broad and diverse field, academic questions arise about where the borders of this field should lie. What is properly within the borders of "Modern Paganism" and what should be demarcated as "other" fields? Furthermore, as this diverse, vital, and continually-evolving movement has grown over the past decades, it has found itself entering into interaction with an increasing array of other "others". Every expansion into new territory brings new actors, institutions, and ideas onto its horizon. These "others" may at times be political parties or governments, or they may be entrenched religious organisations that do not welcome competition. And as Modern Paganism becomes more visible to the public eye, we also see representatives of Modern Paganism thrust into new public roles as they react to climate change or war. Sometimes, the "other" may also be academia peeking in to see what Modern Paganism is up to. In 2016, the desire to explore these interactions led to an international conference entitled Paganism and Politics held at the Department for the Study of Religions at Masaryk University in Brno in the Czech Republic. The conference, organised by Matouš Vencálek and Miroslav Vrzal in collaboration with Michael Strmiska, one of the leading contemporary scholars in the field of Pagan Studies, was itself a continuation of a series of conferences Neo
Conference: The American Academy of Religion Annual Meeting, 2006
Debate continues about how to define Paganism, but it is generally agreed that it is a 'nature religion'. Unsurprisingly, Pagans are widely supposed to be environmentally active, and the Dictionary of Contemporary Religion in the Western World goes so far as to say, "Paganism is an ecological faith tradition, a nature-centric spirituality that seeks to break down hierarchies." (Partridge, (ed.), 2002; 326). However, most ethnographic research shows that in practice, Pagans are not especially ecological, and only a minority of eclectic 'Eco-Pagans' are involved in direct action (Adler, 1986, pp. 399-415). Smith Obler concluded that although Pagans' language and beliefs speak of a love for nature, their behaviour is no more environmental than anyone else's (2004), and Adler found that "quite a few" Pagans were actually against environmental activism (1986; 400). We focus on this apparent paradox at the heart of the movement: If Paganism is a 'nature religion', why are so few practitioners environmentalists? The obvious answer is that belief does not always translate into practice, but we offer a more useful hypothesis based on existing research and recent ethnographic work. We make sense of this apparent inconsistency by tracing the genealogy of Paganism, which reveals diverse currents of influence. While Contemporary Paganism originated from esoteric magical traditions, we trace how an ‘earth-based’ Paganism emerged from folk Romanticism and the Free Festival movement. These currents are not isolated but nevertheless carry distinct ideological characteristics and attract different socio-political groups. Although our argument focuses on UK Paganism, the fundamental cross-cultural influences between the US and the UK mean that our analysis is relevant to both countries.
The Pagan Thinker: some aspects of Modern Western Paganism.
The Pagan Thinker: some aspects of Modern Western Paganism., 2021
Modern Pagans and Heathens in the UK, Europe and N. America do not need anyone to tell them what to do. There are, however, many accepted ideas within Paganism that are rarely discussed and analysed in depth. As a result, we are in danger of creating an orthodoxy without realising it! This book seeks out some relevant topics to consider, whether you are an established Pagan, Druid, Heathen, Shaman, Witch or a beginner thinking about your path. It is also of vital interest to the academic trying to understand the rapid changes in the esoteric scene over the last decades: what issues cause distrust or disinterest by Pagans seeking authoritative sources of information? Amongst the topics are identity, ethics, magic, community, deities and sacred places. Theology, leadership, rituals, symbology and the very future of Paganism are also examined. This should give you something challenging to consider and a way of evaluating the overload of available information and its sources. Without being told what to do or think, you should then be able to make up your own mind.
Modern Paganism is a new religious movement with a strong attachment to the past. Looking back through time to an often idealised ancient world, Pagans seek inspiration, validation and authorisation for present beliefs and activities as espoused in the familiar catch-cries of “tradition”, “lineage” and “historical authenticity”. A movement that consciously looks to the past and claims to revive the ancient religious practices of pre-Christian Europe, modern Paganism has always been dependent upon academic scholarship—particularly history, archaeology and anthropology—in its project of self-fashioning. Dependant primarily upon late nineteenth and early twentieth century scholarship, Pagans often vociferously reject more recent research, especially when it contradicts earlier findings, perceiving it as threatening to their structure of beliefs and sense of identity. Not only do the results of such scholarship traumatise Pagans—however unwittingly on the scholars’ part—in some cases it rebounds upon the researchers themselves when Pagans seek to traumatise the scholars, the “bearers of bad news”, in return. This paper will present case studies which display the contested nature of the past by highlighting the combative interaction between Pagans and academic researchers at three types of site-as-stage: the text, the archaeological site and the museum, and explain how the performers fail to communicate as a result of speaking different “languages”. The paper will initially focus upon the frequently negative reception, by Witches, of recent historical research on modern Pagan Witchcraft. It will also look at Goddess Worshippers at Catalhoyuk in Turkey, as well as the “new indigene” prevalent in British Druidry and their involvement in the dispute regarding access to and interpretation of archaeological sites and museum objects. The paper will then discuss the infusion into Paganism of hybrid vigour through the activities of the Pagan Studies scholar, a researcher often in the role of participant-observer, who can function as a “go-between”, easing the sense of resentment by Pagans toward the perceived colonisation of their religion by “hackademics”.
Embodied Ethics & Contemporary Paganism
Contemporary understandings of ethics consistently situate them as the result of a focussed rational and intellectual process within a narrow range of academic and religious areas. I challenge this approach, and theorise an embodied approach to ethics as both possible and desirable. I argue that such an approach may be most easily located in the contemporary Pagan approach to environmental ethics, given that the rhetoric of Paganism valorises the body and privileges the natural environment. While I agree that Paganism is indeed a nature religion, I theorise that there are two simultaneous yet contradictory discourses of nature informing Paganism: the animist (privileging nature qua nature) and the esoteric (privileging a symbolic understanding of nature). I assert that my qualitative fieldwork demonstrates that some Pagans have developed an embodied ethic through close relationship with nature. I acknowledge that the development of such a profound relationship requires considerable effort and a great deal of time. I then compare this against quantitative data from an online survey of self-identifying Pagans in order to establish the extent to which such an approach might be representative. The initial analysis of the online data supports the assertion that my respondents are likely to express positive attitudes to the environment, but are unlikely to participate in activism in relation to a number of specified areas. Deeper analysis compares the data between different groups identified along the animist/esoteric scale, and suggests that those Pagans who are more influenced by the animist discourse are indeed more likely to express environmentally friendly attitudes and to take part in activism. I conclude that such an embodied environmental ethic is possible, although this may be substantially contingent upon lifestyle. I posit that by understanding the diversity of discourses informing Pagan approaches to nature, academics may be able to more accurately interpret the diversity of Pagan approaches, and Pagans themselves may be able to move forward in discussions between their various traditions.
Walking the Old Ways: Studies in Contemporary European Paganism (2012)
2012
Contemporary Paganism is often described by its followers as a revival or reconstruction of the religions of pre-Christian Europe, which is sometimes referred to as "The Old Way". Most followers of the Neo-Pagan movement state revitalisation of the Old Faith is not only a matter of individual choice of religion that is strongly rooted in tradition, but also a new form of spirituality that can change the World. This book presents various ways of conceptualizing Paganism in contemporary Europe and offers some possible answers to the question: where the Old Ways will lead us in the future?
Seeking the Mystery: An Introduction to Pagan Theologies
2012
Contemporary Paganism focuses on practice, often neglecting theology. Yet belief and practice are intertwined. As the religious movement continues to grow, so does the need for intellectual frameworks for practice and ways of approaching the controversial question of belief. With an estimated 1.2 million Pagans in the United States and significant numbers elsewhere, Seeking the Mystery is important for Pagan self-understanding and also for non-Pagans who want to understand what their Pagan neighbors believe. This short introduction to Pagan theology--or better, theologies--is a valuable primer for students and practitioners alike. Download is EXCERPT ONLY.