Everyday witches: identity and community among young Australian women practising witchcraft EMMA LACHMI QUILTY B Arts (Hons) A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy in Sociology and Anthropology, School of Humanities and Social Science The University of Newcastle, Australia March 2019 This research was supported by an Australian Government Research Training Program (RTP) Scholarship. 1 Statement of Originality I hereby certify that the work embodied in the thesis is my own work, conducted under normal supervision. The thesis contains no material which has been accepted, or is being examined, for the award of any other degree or diploma in any university or other tertiary institution and, to the best of my knowledge and belief, contains no material previously published or written by another person, except where due reference has been made in the text. I give consent to the final version of my thesis being made available worldwide when deposited in the University’s Digital Repository, subject to the provisions of the Copyright Act 1968 and any approved embargo. Signed: Emma Quilty Date: 29 – 03 - 19 The research was conducted on the traditional lands of the Turrbal, Awabakal and Wonnarua peoples and the Boon Wurrung and Woiwurrung (Wurundjeri) peoples of the Kulin Nation, whose enduring connection with the land and water is acknowledged and respected. 2 Abstract This thesis investigates witchcraft as a social phenomenon, by focusing on the everyday practices of young Australian witches. The thesis explores wider questions about how young witches construct meaning through cosmological systems and ritual participation. Everyday practices are deeply embodied and connect to broader ideas of belonging and identity. To explore these practices and patterns of belonging, the thesis draws on twelve months of fieldwork. This fieldwork was conducted among young Australian women practising witchcraft in, primarily, Reclaiming witchcraft, though also incorporating women practising in other traditions. The majority of the young women interviewed for this study are in their early-to- mid-twenties, some of whom grew up in conservative Christian families, which affected the development of their spiritual identities, leading them into the world of witchcraft. The thesis draws on insider participant observation methods where the researcher became immersed in the community that is the focus of this study. This thesis examines the social and cultural dimensions of spirituality, through a witchy lens, rather than a secular or rationalist perspective. Through an analysis of witchy beliefs and practices, this thesis critically considers how witchcraft is lived in everyday contexts. It considers how women embrace witchcraft as a domain where they enact femininity in a way that is counter to patriarchal discourses. Through an analysis of cosmology and ritual, this thesis aims to illuminate how young women create a sense of belonging in their communities using the symbol of the witch. It aims to inform contemporary understandings of spiritual identity work. The thesis analyses witchcraft conceptual systems using metaphors to draw out the ways the young women intertwine witchyness into their everyday lives. One of the primary metaphors that came out of the analysis was weaving. Weaving emerges in the ways the young women intertwine themselves into a sense of sociality that encompasses the past, present and future, as well as human and non- human persons. From this web of witchyness, the thesis aims to inform current understandings of how young people understand themselves and their place in the world. Witchcraft represents an attempt to improvise on the historical threads they have inherited to create their own narratives. The young women in this study live these stories through seemingly mundane practices that become part of their everyday lives. 3 This thesis is dedicated to all the people in the world who are persecuted and killed for being witches. It’s 2019 – how is this still a thing? 4 Acknowledgments Firstly, I would like to begin my acknowledgements by extending my deep gratitude to the women and men who were a part of this study. Thank you for not only inviting me into your homes without hesitation, but for sharing your life stories with me. I am so honoured that I was able to listen to your experiences and share them. Kath – it was your sociology of religion course that inspired me to pursue my quirky interests in paganism, witchcraft and shamanism. It was in your courses and reading your work I felt as though I had a place in the world, as a witchy academic. Hedda, thank you for being my confidante when I felt alone and for holding my hand at my first ‘grown up’ conference. I made so many wonderful friends at the AAS that year because you happily introduced me around. To Daniela and Debbi, the first anthropologists who taught and inspired me. Thank you for everything you shared with me. Lena, thank you so much for taking me under your wing and encouraging me to pursue my passions. The experiences I have had as a result of my research in Voodoo and witchcraft will stay with me forever. The lessons you have passed onto me, about teaching, tarot, frogs, politics and life in general, have helped shape the person I am today. I would also like to thank the wonderfully supportive mentors who I have worked for and beside during this journey. Ann, thank you so much for all of the countless opportunities you have given me; you have given me so much support and guidance. To my wonderful and inspiring friends in education, Daniela and Margot, thank you for taking me under your wings and introducing me to the wonderful world of pedagogy and Rosi Braidotti. To my PhD roomies; Pearl, thank you for being a wonderful support through such a terrifying transition – your friendship is so precious to me. Eleonora and Justine, you two are absolute wonder-women and your research takes my breath away. I cannot wait to watch and see how you both take on the world. To my beautiful and hilarious psychology friends, Monica, Olivia, Stef; and Romany – thank you for always taking me on our walk and talks and kebab Fridays. I always knew I could knock on your door for a quick chat (or lengthy rant). To my weird and wonderful family, thank you for being patient with me when I was away all the time, sometimes frazzled, and often hungry. Mum, thank you for being the strongest woman I know and the best role model for a young brown kid in an Anglo-suburban community. Dad, 5 you were the one who told me to choose a career I loved, so I would never feel like I was working, and that was the best career advice I have ever received. Thank you to my little sister, for being weird and always willing to watch American Horror Story with me, talk about Stevie Nicks, high school and being queer. A big thank you to my Aunty Elizabeth for sneaking me witchcraft magazines and letting me watch Buffy and Practical Magic. Nicole Walters, when I told you my ambition to become an anthropologist you said something that has stayed with me – you said “I look forward to reading your first journal article and seeing your name printed in the journal”. What you said that day has affected my life. Jane Snell – as my society and culture teacher, you did more than just introduce me to anthropology, you supported my (somewhat leftfield) PIP on henna and you introduced me to Sidney Poitier. Thank you for inspiring and encouraging me. I would like to thank the wonderful folks at Everymind; thank you to all of my friends and ghost supervisors who read chapters, made sure I took care of myself and generally cheered me on in the last push. I would like to especially thank Jasmina, Arsh, Renate and Elizabeth – your time and support is much appreciated. Finally, I would like to thank my friends Holly, Kirsten, Caitlin, Emma and Danielle. I went through what has probably been one of the scariest times in my life while I completed my thesis. I may have been terrified, but I never felt alone. I felt more loved and supported than at any other time in my life, thanks to you. 6 Table of Figures Figure (1) Witchcraft/Wicca Statistics sourced from the Australian Bureau of Statistics ....... 19 Figure (2) A selection of witchy social gatherings in New South Wales and Victoria ............ 64 Figure (3) Image from fieldwork diary .................................................................................... 77 Figure (4) Wheel of the Year based on the Northern Hemisphere. Image created by Rachel Hardwick and used with kind permission (see Appendix D). .................................................. 88 Figure (5) Image of an altar from Tiff and Jenna’s home ...................................................... 106 Figure (6) Image of an altar from CloudCatcher WitchCamp ............................................... 108 Figure (7) Morgan’s altar ....................................................................................................... 109 Figure (8) Image taken by Luke Brohman and used with kind permission, at the CloudCatcher WitchCamp held in 2015 (see Appendix C) .......................................................................... 140 Figure (9) Group of women at 2015 CloudCatcher WitchCamp (picture taken with permission) ............................................................................................................................. 158 7 Table of Contents Statement of Originality .....................................................................................................................