Solstice Series: Pride in Paganism

Every Monday, Wednesday and Friday in December we will be asking people questions about Paganism and Pagan religions and culture. Want to weigh in? Find the next question at the bottom of this post!

There are a lot of different ways pride is viewed in our communities: pride of self, pride of tribe, pride of ancestry, pride of country. What place does pride have in your spirituality?

Candice McBride responds:

Speaking as an American, we don’t have a great deal of history or mythology to fall back upon as a source of cultural pride, which often leaves us in the hands of people who would exploit with false history. From my own personal point of view, I find there is a lot that is shameful about American history, though the same can be said about history everywhere. However, everything about modern culture encourages folk to look forward, not back, which in my opinion is detrimental to the development to any true sense of national pride and contributes to our tenuous grip on a cultural identity.

We can usually rattle off our cultural bloodlines (German, French, English, Irish, Scottish, Native American – my own familial blend), but between the often ignored history of our immigrant ancestors and accusations of cultural appropriation from indigenous peoples, we are essentially a people without a heritage. I feel this inhibits the development of self-esteem, particularly in children. When we finally have reason to take note of this lack and begin looking for something to fill the void, we are better served by looking to our ethnic heritage and plumbing the depths of the religions and mythologies of our forebears. What we are seeking is a sense of pride in the accomplishments of our ancestors, people but for whose actions we would not be here today. Pride in our ancestors’ accomplishments can help inspire us to greater heights and to overcome adversity. Considering today’s social, political, and economic climate, we can use all the inspiration we can get. Though some will speak of pride as flaw, pride through self awareness can be a great growth opportunity as well.

Does anyone exude pride more than Aretha?
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Kathy Nance responds:

When I think of the word “Pride,” I stand straighter. I can actually feel myself expanding energetically outward, filling in my body and my aura more fully and fiercely. Pride is a tailfeather-shaking virtue.

Pride is the energy that allows us to take our place in the world. Not someone else’s place. Not a place that is too big or too small for us. The place that is ours, and ours alone.

Pride is an essential part of being a whole and healthy person. In the Anderson Feri Tradition and its offshoot, Reclaiming, Pride is the second point of the Iron Pentacle. This pentacle of red-hot, earthy energy symbolizes qualities that flow into one another, feed one another, and balance one another to transform us to fully-realized human beings. The points are Sex (or Life Force), Pride, Self, Power and Passion.

If the Pentacle were drawn on each of us by God Herself, Pride would be on the point held by the right foot—the foot many of us step forward with first. Pride allows us to move forward confidently in the world.

One of the earlier exercises my teacher, Thorn Coyle, assigned our group is called “Taking Pride Out of The Box.” It can be found in her book, Evolutionary Witchcraft. It calls for asking people what they are proud of. I remember that some people were surprised by the question, and seemed a little sheepish—even ashamed—at being proud of something in themselves. And then as they talked about it, they stood up a little straighter. They looked me straight in the eye. They smiled.

It feels good to be proud. Tailfeather-shaking good.

Next question is:

Our communities are made up of a majority of converts from other traditions. Is this a problem? A blessing? Should there be more emphasis on passing on our traditions to the children in our lives?

If you’d like to weigh just e-mail me your short response (250-500 words) before Dec 6th. It’s sfoster at patheos.com.

Initiation variety pack

I was first initiated into a religious tradition when I was twelve years old. I underwent a symbolic death and rebirth, was ritually cleansed, and was recognized as a member of the spiritual family with a celebratory feast. That is to say, I joined the Baptist church.

Since then I’ve undergone several more initiations: into a Taoist temple, by the Gods, into Feri, and when defending my MFA thesis. They vary in details, but the same elements tend to be there in various combinations: a ritual challenge, ritual cleansing, symbolic death and/or rebirth, food. Not every element is present every time, but there is always food.

I recognized defending my thesis as an initiation mainly by feel and because I’d been through the others, but it makes sense. The defense (notice the name) of a dissertation or thesis is the most ritualized part of the graduate school process (and that’s saying something); furthermore, it’s the direct continuation of an eight-hundred-year-old tradition that originated in the late medieval Church. The symbolic death part is the process of graduate school itself (you think I’m kidding…). At your defense, they ask you pointed and difficult questions meant to make you show you actually know what you just wrote hundreds of pages about (ritual challenge). For a PhD, you get ritually challenged twice (comps and the defense, the first being less “ritual” than for real). After the defense part they send you out of the room and then bring you back in and congratulate you on your new status (symbolic rebirth), and for a PhD they actually rename you: “Congratulations, Doctor So-and-So!” Then they take you out for lunch.

This process used to confer all kinds of rights and privileges, including being allowed to wear fancier clothes (which meant a higher social status) and the right to be tried in ecclesiastical rather than secular courts for any offense. In these latter and reduced days we get funny hats and tenure, maybe.

I recently initiated one of my Feri students. I don’t think I’m giving anything away by saying that there was a ritual cleansing, ritual challenge, symbolic re-birth, and food. It was my first time being at the other end, passing something on, and gave me new insight into the process.

In witchcraft traditions like Feri, as in academia, you can’t just up and decide to claim initiate status for yourself. You can practice elements of Feri all you want, but we will not recognize you as a Feri witch and you absolutely cannot teach Feri unless you are initiated by other Feris. We are quite serious about that, as are the other old-school trads out there. However, Sufis, who also have initiatory lineages, recognize that someone can be initiated by al-Khidr, a strange and paradoxical figure who is the messenger of Allah. Even academics will recognize you as an “independent scholar” as long as you can pass a peer-review committee. I think there’s plenty of room for initiation by the Gods, and that it’s a valid way to enter into a relationship with the Divine; I have zero problem with recognizing such a person as a genuine witch, shaman, or priest/ess. Just not as a member of my own tradition, though I am likely to view them as a good candidate for same assuming they’re interested.

I kind of think that if that happens to you, you’ll know, but in case you are wondering ask yourself these questions: Was there a challenge, wherein I had to face fears or some other unpleasant aspect of myself? Was it transformative, such that I could call it a ritual death and rebirth? Was it something different from what I expected going in, or completely out of the blue? (a good sign that it’s not just your own wishful or projective thinking). Did I know myself better afterward, stand up straighter, see the world differently? Do I think in terms of “before” and “after”? If so, congratulations. Take yourself out to lunch. You’ll need fortification for what comes next.