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On the Pagan Parallax a Sociocultural Exploration of the Tension Between Eclecticism and Traditionalism As Observed Among Dutch Wiccans 1
Proof version [The pomegranate 12.1 (2010) 49-70] On the Pagan Parallax A Sociocultural Exploration of the Tension between Eclecticism and Traditionalism as observed among Dutch Wiccans 1 Léon A. Van Gulik Abstract Post-modern nature religions face the challenge of justifying their practices and theology since there is no unbroken line between the classic and contemporary Paganisms of the Western world. Against the background of progressing historical knowledge, these religions constantly have to reinvent or recon- struct their traditions. At the same time, the present context is entirely different to that of when the classic Paganisms emerged. By discussing their roots in romanticism and expressivism, both the rele- vancy of the revived nature religions and the challenges they face, are explained. These issues are illus- trated by drawing on initial results of discourse analyses of on-line discussions between Dutch Wic- cans, yielding imaginative narratives of self-justification and self-identification amidst a continuous tension between traditionalism and eclecticism. Generalising these findings to contemporary Paganism at large, I have argued that the latter movement is counterbalancing sociohistorical developments by its changing acts of sanctioning, its aims to remain the maverick, and its constant striving for experien- tial receptivity creating an illusory idea of autonomous movement: the Pagan parallax. The Dutch cabaret artist Theo Maassen once said about dancing: “die eerste stap is altijd lullig” – “that first step is always shitty.”2 That is, the transition from walking to dancing is experienced as awkward. Picture this: one walks onto the dance floor, seemingly unaffected by the music, and then, merely as a function of reaching the desired spot, the bodily posture changes dramatically to facilitate the getting into the groove. -
Renee: 0:01 This Is Renee Cyr Doing an Interview with Camille on July 11 2019, Discussing Paganism in Lawrence
Renee: 0:01 This is Renee Cyr doing an interview with Camille on July 11 2019, discussing Paganism in Lawrence. How do you define your religion and spiritual path? Camille: 0:19 To define my religion would be, the umbrella term is Paganism. But that means anything that's out of Judaism, or Christianity, or Catholicism. Technically I would be classified as a Wiccan. I'm very nature based, but I also incorporate a specific goddess that I like to make offerings to her. She makes me feel protected and safe. And I think everybody deep down inside, spiritually humans need to believe in something higher than themselves. Not just for accountability of what happens to them in life, but the idea that we're just here alone on this big planet, it's kind of sad. I think people are naturally drawn to religious idols. Mine would be Hekate. Renee: 1:03 How long have you practiced Paganism? Camille: 1:06 Since 2002. I discovered it when I was going to high school. When I was younger, I was forced to go to Catholic school. My family is Romani Gypsy, and Italians on my mom's side. So they're very much about adopting a major religion to kind of help us blend in more. And my grandmother and my mother actually really did take it to heart. It wasn't just like, a chameleon tactic to blend in. Going to Catholic school I realized that it just didn't feel right. Like I would leave church feeling worse than when I went in. -
Wicca” Forthcoming In: E
E. Doyle White, “Wicca” Forthcoming in: E. Asprem (ed.), Dictionary of Contemporary Esotericism Preprint manuscript of: E. Doyle White, “Wicca”, Dictionary of Contemporary Esotericism (ed. E. Asprem), Leiden: Brill. Archived at ContERN Repository for Self-Archiving (CRESARCH) https://contern.org/cresarch/cresarch-repository/ Aug. 13, 2018. Wicca Wicca is the term most commonly employed to describe the largest and best-known contemporary Pagan religion. The foundational premise from which Wicca emerged is the (since discredited) witch-cult hypothesis, the idea that the witch trials of early modern Christendom were an attempt not to combat a cabal of devil-worshippers but to eliminate a pre-Christian fertility religion popular among Europe’s peasantry. This theory had developed among nineteenth-century scholars, but only reached widespread attention when it was propagated by the Egyptologist Margaret Murray (1863–1963) in the 1920s and 1930s. When Wicca publicly appeared in the 1950s, its adherents claimed that it was the survival of this witch-cult and that its lineage stretched back into deep prehistory. Although most historians specialising in the early modern witch trials had already expressed reservations about the theory, it would only be firmly demolished by more intensive research during the 1960s and 1970s. By that time, however, the theory had entrenched itself in the popular imagination, particularly within sectors of the occult milieu (Hutton 1999, 132–150). The man often credited with establishing Wicca was Gerald Gardner (1884–1964), an upper middle-class, politically conservative Englishman who had spent much of his life in Southern and Eastern Asia. On retirement in 1936 he returned with his wife to Southern England, settling near the New Forest and joining an esoteric group called the Rosicrucian Order Crotona Fellowship. -
Using Communications Theory to Explore Emergent Organisation in Pagan Culture*
ARSR 24.2 (2011): 150-174 ARSR (print) ISSN 1031-2943 doi: 10.1558/arsr.v24i2.150 ARSR (online) ISSN 1744-9014 Using Communications Theory to Explore Emergent Organisation in Pagan Culture* Angela Coco* Southern Cross University Abstract Pagan culture presents a paradoxical case to the traditional frameworks and methodologies social scientists have used to describe religious organi- sation. A key factor influencing Paganism’s emergence has been its adop- tion of online communications. Such communications provide a means of coordinating activities in and between networks accommodating diverse beliefs and practices and the ability to avoid overarching hierarchical organisation. These characteristics have led theorists to label Paganism as a postmodern religion, signalling the possibility of a different kind of social organisation from that evidenced in modern religions. Karaflogka (2003) distinguishes between two aspects of the move online, religion in cyberspace and religion on the Internet. While the Internet may be an online place for cybercovens and for performing cyber rituals, the analysis in this paper focuses on the interweaving of online and offline communic- ative practices. I suggest that communications theories, as outlined in Wenger’s ‘communities of practice’ model (1998) and Taylor and Van Every’s (2000) communications mapping, afford frameworks for exploring the inter-connectedness of online/offline interactions and a means of identifying emergent organisation in the Pagan movement. The analysis focuses on a particular feature of Pagan organisation, the accommodation of both group-oriented and solitary pagans. Keywords Pagan, communication theory, information and communication technologies, Pagan organisation, postmodern religion * I would like to offer my thanks to the anonymous reviewers of this paper whose constructive suggestions motivated considerable improvements. -
Green Book of Meditations Volume Ten Research Resources On
Green Book Of Meditations Volume Ten Research Resources On Druidism 2003 Introduction Originally this was going to be the bulk of ARDA 2’s Part Seven Miscellany, but due to some copyright concerns and the general wholeness of the subject matter, it seem that a Green Book was possible out of the material. Much of material of Section Two is from ARDA 1’s Part Eight, and much from ARDA 1’s Part Seven is now here in Section Three and Four. This section will naturally expand over the years, so it’s a good idea to separate it from the main body text of ARDA 2. I don’t wish you to misinterpret this book as if for me to say that you have to be fascinated and obsessed with Celtic research to understand Druidism. That’s not what I mean. Yes, I’ve studied the old ones, but I think there is more than can be learned form living plants and animals and each other than from the few remaining scraps. However, it’s still good and interesting to know, even if not practiced. I hope you enjoy it, and have fruitful research. Yours in the Mother, Mike Scharding March 20, 2003 Embassy of Japan, D.C. Printing History 1st Edition, 2003 (ARDA 2) Drynemetum Press 585 2003 Table of Contents Section 4: Celtic Stuff - 690 *=Not in ARDA 1 Ancient Celtic History in an Instant! 1975 The Decline of Druidism 1986 * Introductory Materials - 585 Welsh Pronunciation 1978? * The Gaulish Language 1986 * 2003 Introduction A Pronunciation of Irish Gaelic Terms 1975 Printing History A Guide to Celtic Deities 1975 Table of Contents The God List 1983 * Gaulish Gods 1985 * Section -
A Study of the Conversion Profiles of 35 British Wiccan Men
Revista de Estudos da Religião Nº 2 / 2002 / pp. 18-50 ISSN 1677-1222 The long journey home; a study of the conversion profiles of 35 British Wiccan men Melissa Harrington* [[email protected]] Study of conversion is as complex and many faceted as the study of religion itself. Heelas asks "How is clear cut conversion, when it occurs, to be explained? It must immediately be noted that the academic community is far from agreed about what could be taking place. Theories abound, ranging from the psychoanalytical to the cognitive. Advocates of different theories are committed to different accounts of human nature, ranging from the behaviouristic to the voluntaristic. Indeed there is so much diversity, with so little advance on the front of finding evidence which conclusively counts either for or against particular claims, that some academics have suggested that the best strategy is to be agnostic for the time being - on the matter of what exactly generates change" (Heelas 1996: 186). Certainly "conversion" has meant different things historically in different social and religious settings. It also has legal, political and cultural implications that vary in significance depending on the convert’s chosen religion and the country in which they practice their faith. All religions have different requirements and criteria for accepting a convert as one of their own, these vary considerably; while the Christian faith has historically been quite happy with the concept of enforced conversion, the Zoroastrians do not traditionally have any mechanism accepting converts, not even a spouse Lamb and Bryant (1999). This paper discusses conversion and Wicca. -
Technopagans: Neopagans on the Internet and the Emergence of Virtual Communities by Leslie Erin Prest a Thesis Submitted To
Technopagans: NeoPagans on the Internet and the Emergence of Virtual Communities By Leslie Erin Prest A thesis submitted to The Faculty of Graduate Studies and Research In partial fulfillment of the requirements for the degree MASTER OF ARTS Department of Sociology and Anthropology Carleton University Ottawa, Ontario March 2006 © Leslie Erin Prest 2006 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Library and Bibliotheque et Archives Canada Archives Canada Published Heritage Direction du Branch Patrimoine de I'edition 395 Wellington Street 395, rue Wellington Ottawa ON K1A 0N4 Ottawa ON K1A 0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-22129-7 Our file Notre reference ISBN: 978-0-494-22129-7 NOTICE: AVIS: The author has granted a non L'auteur a accorde une licence non exclusive exclusive license allowing Library permettant a la Bibliotheque et Archives and Archives Canada to reproduce,Canada de reproduire, publier, archiver, publish, archive, preserve, conserve,sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par I'lnternet, preter, telecommunication or on the Internet,distribuer et vendre des theses partout dans loan, distribute and sell theses le monde, a des fins commerciales ou autres, worldwide, for commercial or non sur support microforme, papier, electronique commercial purposes, in microform,et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriete du droit d'auteur ownership and moral rights in et des droits moraux qui protege cette these. this thesis. Neither the thesis Ni la these ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent etre imprimes ou autrement may be printed or otherwise reproduits sans son autorisation. -
The Experience of Wiccan Counsellors: an Interpretive Phenomenological Analysis
The Experience of Wiccan Counsellors: An Interpretive Phenomenological Analysis Stuart James North A thesis submitted in partial fulfilment of the requirements of the University of the West of England, Bristol for the degree of Professional Doctorate in Counselling Psychology Faculty of Health and Social Sciences, University of the West of England, Bristol August 2020 Word Count: 35,337 With grateful thanks to: my parents; my initiators and teachers in both Wicca and psychotherapy; my participants; and my supervisors. 2 Abstract This research examines the experience of Wiccan counsellors through interpretive phenomenological analysis (Smith et al 2009). Five Wiccans, whose professional accreditation would enable them to deliver some form of ‘talking therapy’ within the UK National Health Service, were interviewed in a semi structured format intended to capture participants’ experience as therapists and Wiccans. Emergent themes were: Developmental Spiritual Quest, which contained two subordinate themes; Transformative Mystical Experience and, in the case of the three female participants Spiritual Emancipation as Women. Secondly, Perception of Self as Outsider in that most participants saw themselves as eccentric to the mainstream. Weighting Experience over Rationalism addressed how most of the participants described reality. Fourthly, Balancing Spiritual Identity with Professional Role in that all participants worked to balance authenticity with understandings of ‘professionalism’ as articulated within clinical healthcare discourse. Spiritual Life Supports Work as Therapist reflected the sense that participant’s spiritual lives supported their clinical work. Employing Zinnbauer and Pargament’s (2000) framework describing religion and psychotherapy it was found that no participant adopted an exclusivist approach, rather they adopted either pluralistic or constructivist perspectives. -
Magic Theme Ideas
MAGIC THEME MEETING IDEAS www.shac.org/magic-theme Cub Scouts love to amaze and be amazed! Cub Scouts can discover secrets of the magician's art as they demonstrate magical illusions and learn new tricks with cards, coins and other everyday objects. The Cub Scout Magic Book, No. 33210 is a great resource for age-appropriate tricks and puzzles. Visit a magic shop or have a magician come to your den or pack meeting to teach the Scout a few tricks of the trade. Prepare to watch in wonder at the pack meeting as your Cub Scouts entertain their audience with skits, stunts and sparklers that they have practiced at den meetings. The Cubmaster uses the magic of ceremonies to present advancements. Magic makes for a mystifying theme for a pack meeting or blue and gold banquet. Magic makes a great theme for pack meetings or banquets. • Pack Meetings: The pack meeting brings all the dens in the pack together for the purposes of recognizing the achievements of the Cub Scouts, communicating information about upcoming events, and providing a program that enriches the Cub Scouting experience. It helps the Cub Scouts realize their den is part of a larger organization. A good pack meeting should be well planned and well organized. Packs meet several times during the year – there is no required number. • Banquets: Most packs celebrate Scouting Anniversary Week in February with a birthday party called the blue and gold banquet; some packs do end of the year banquets. Content Blue and Gold Placemats Sources: Baloo’s Bugle Abracadabra Themes: May 2002, April -
Édith Piaf: a Cultural History
ÉDITH PIAF: A CULTURAL HISTORY ÉDITH PIAF A Cultural History David Looseley LIVERPOOL UNIVERSITY PRESS Édith Piaf: A Cultural History First published 2015 by Liverpool University Press 4 Cambridge Street Liverpool L69 7ZU Copyright © 2015 David Looseley The right of David Looseley to be identified as the author of this book has been asserted by him in accordance with the Copyright, Design and Patents Act 1988. All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior written permission of the publisher. British Library Cataloguing-in-Publication data A British Library CIP record is available print ISBN 978-1-78138-257-8 epdf ISBN 978-1-78138-425-1 Typeset by Carnegie Book Production, Lancaster Printed in the UK by CPI Group (UK) Ltd, Croydon CR0 4YY. Contents CONTENTS Acknowledgements vii Chronology 1 Introduction 15 part i: narrating piaf 1 Inventing la Môme 27 2 Piaf and her public 45 3 A singer at war 65 part ii: piaf and chanson 4 A new Piaf 83 5 High art, low culture: Piaf and la chanson française 97 6 Ideology, tragedy, celebrity: a new middlebrow 113 part iii: afterlives 7 Losing Piaf 135 8 Remembering Piaf 153 9 Performing Piaf 171 Conclusion 185 Notes 193 References 233 Index 243 v For my granddaughter Elizabeth (Lizzie) Looseley-Burnet, with love Acknowledgements Acknowledgements would like to express my gratitude to the following, who in I various ways have helped me with the research for this book: Jacques d’Amboise, Ewan Burnet, Erica Burnham of the University of London in Paris, Di Holmes, Jim House, John and Josette Hughes, the late Tony Judt, Rhiannon Looseley, Bernard Marchois of the Musée Édith Piaf, Sue Miller, Cécile Obligi of the Bibliothèque nationale’s Département des arts du spectacle, Cécile Prévost-Thomas, Keith Reader, Philip Tagg, Florence Tamagne and Vera Zolberg. -
Tilburg University Moongazers & Trailblazers Van Gulik, L.A
Tilburg University Moongazers & Trailblazers van Gulik, L.A. Publication date: 2017 Document Version Publisher's PDF, also known as Version of record Link to publication in Tilburg University Research Portal Citation for published version (APA): van Gulik, L. A. (2017). Moongazers & Trailblazers: Creative Dynamics in Low Country Wicca. [s.n.]. General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Download date: 27. sep. 2021 MOONGAZERS & TRAILBLAZERS Creative Dynamics in Low Country Wicca Cover painting and design: Katelijne Arts Cover photo: Leonie Wiering Text design and layout: Léon van Gulik Printed by Ipskamp Printing, Enschede ISBN: 978-90-826939-0-4 NUR: 706 Copyright © 2017 by L. A. van Gulik First edition, second impression, July 2017 All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or oth- er electronic or mechanical methods, without the prior written permission of the au- thor, except in the case of brief quotations embodied in critical reviews and certain other non-commercial uses permitted by copyright law. -
Deconstructing Anthropomorphism: the Humanimal Narratives of Kenneth Grahame, Beatrix Potter, and Richard Adams
Durham E-Theses Deconstructing Anthropomorphism: The Humanimal Narratives of Kenneth Grahame, Beatrix Potter, and Richard Adams LEATHERLAND, DOUGLAS,PETER How to cite: LEATHERLAND, DOUGLAS,PETER (2019) Deconstructing Anthropomorphism: The Humanimal Narratives of Kenneth Grahame, Beatrix Potter, and Richard Adams, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/12978/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 Deconstructing Anthropomorphism: The “Humanimal” Narratives of Kenneth Grahame, Beatrix Potter, and Richard Adams Douglas Peter Leatherland Thesis submitted in fulfillment of the requirement for the degree of Doctor of Philosophy Department of English Studies Durham University 2018 [1] [2] Deconstructing Anthropomorphism: The “Humanimal” Narratives of Kenneth Grahame, Beatrix Potter, and Richard Adams Douglas Peter Leatherland Abstract This thesis proposes that popular narratives categorized as children’s animal stories – Kenneth Grahame’s The Wind in the Willows (1908), Beatrix Potter’s tales (1902-30), and Richard Adams’ Watership Down (1972) – feature characters which are rendered anthropomorphic in a diversity of overlapping and contradictory ways.