I’d like to highlight three excellent essays worth checking out today.

In Defense of Magic: Andrew Sullivan points to an excellent essay by Jessa Crispin, editor and founder of Bookslut.com, that talks about the endurance of religion, of irrational beliefs, of magic, in a seemingly rational and increasingly secular age. In the process she discusses two new books, Ronald Hutton’s “Blood and Mistletoe: The History of the Druids in Britain,” and Nevill Drury’s “Stealing Fire from Heaven: The Rise of Modern Western Magic”.

“Wasn’t the Enlightenment supposed to wash the world of its sins of superstition and religion? And yet humanity keeps clinging to its belief systems, its religious leaders, and its prayer. More than that, we’re dipping back into the magical realms — one would think that if superstition were to be eradicated through the power of reason and rationality, magic would be the first to go. It turns out our hunger for the irrational and the intuitive is more insatiable than previously assumed. We have our Kabbalah, our Chaos Magick, our Druids. We have our mystics and tarot card readers and our astrologers on morning news shows explaining why Kate and William are a match made by the gods. Wicca is a fast growing religion in the United States, and my German health insurance covers homeopathy and Reiki massage, both of which have always felt more like magic than science to me.”

The whole thing is well worth reading, a defense against the atheists who have trouble acknowledging that these beliefs fill a need in us, while owning the excesses and subconscious drives that fuel adherence to illogical practices.

Believing in Satan(ists): Erik Davis reprints an essay he wrote on religious Satanism, reviewing a 2009 scholarly anthology edited by Jesper Aagaard Petersen entitled “Contemporary Religious Satanism: A Critical Anthology”. I was particularly drawn to his critique of the elasticity of the term “Satanism”, and how that might matter to modern Pagans.

“While Peterson makes a good claim for the relative elasticity of the term Satanism, there are problems with the term that become more apparent the farther the topic departs from LaVey’s legacy. Though the figure of Satan has been drastically recontextualized, his name and essential iconography still fundamentally imply an oppositional or even parasitic relationship to the broader Judeo-Christian tradition. But as the transgression of Christian norms loses its spunk, and as the broad course of Neo-paganism and contemporary ritual magic reframe occult practice within more eclectic, global and, increasingly, “shamanic” contexts, it is inevitable that the specifically Satanic current loses some nominal coherence. In this sense, the splitting off of Michael Aquino’s Temple of Set from LaVey’s Church of Satan in 1975 is paradigmatic, as Aquino replaced LaVey’s cocktail-sipping devil with a more sober and recondite Egyptian god. Should Setians still be called “Satanists”? If the answer is yes, aren’t scholars running the risk of shoe-horning darkside practitioners and metaphysicians into a homogenous framework that unintentionally parrots fundamentalist Christian exegetes for whom Odin, Kali, and Harry Potter are all masks of a single Dark Lord? If the answer is no, does the “Satanic milieu” that the contributors to this volume have done such a fine job of clarifying lose broader explanatory power?”

The blurry ground between “post-Satanic” belief systems and modern Paganism hasn’t really been fully explored. “Dark” (or “Nocturnal”) Paganism has become a marketing term in recent years, and I believe more study is warranted on the intersections of subculture, Left-Hand Paths, post-Satanic systems, and modern Paganism. As for Davis, I highly recommend his most recent collection of essays entiled “Nomad Codes: Adventures in Modern Esoterica”.

The Substance of Thor (and Loki): Over at Killing the Buddha, Eric Scott, who recently shared his mixed feelings over marketing Nordic gods in “Valhal-Mart,” shares his review of the Marvel Comics film “Thor.”

“My understanding of the ancient Germanic myths revolves around two themes. The first is that virtue consists of equal parts strength and wisdom. The second is the Germanic worldview of an entropic universe, where civilization will always fall into ruin. Beneath its hammy, explosion-filled superhero veneer, Thor deals with both of these themes. Thor’s character development exemplifies the first, as we watch the bold and foolish prince grow wise. Loki exemplifies the second: despite his good intentions, Loki falls, becoming a monster in the name of ending monsters.

So what should pagans take away from this movie? Certainly not mythological accuracy: if you only knew the myths, most of the film will probably seem nonsensical. I admit that the mythological discrepancies still leave me conflicted, if only because they drastically alter the relationships among some of these deities. But I left the theater feeling much better about Thor than I expected; while it may not get any of the surface right, it captures a surprising amount of the substance. Thor gives us the glories and the tragedies of Norse mythology, if we’re willing to abide a little trickery in the delivery. Loki would be proud.”

For more on “Thor” see my roundup of religiously-themed takes on  the film. You may also want to check out all of Eric Scott’s essays at KtB.

That’s all I have for now, have a great day!

In America, today is Memorial Day, a federal holiday that recognizes those who have died in the service of our military forces. For decades modern Pagan military personnel have worked to see that their contributions and sacrifices were given equal honor and recognition. Today, Pagan involvement in our armed forces is at level of visibility and acceptance never before imagined, though with that recognition comes new challenges and questions.

Modern Pagan religions, like other established faiths, have been taking the time to observe Memorial Day and honor those who have fought and fallen in our name. The modern military experience can also be a modern Pagan experience, and that some who are wounded and die in our country’s service aren’t an anonymous “other” removed from our experiences, but us. For example, Pagans in Minnesota will gather at Ft. Snelling to honor Sgt. Jason Schumann and Specialist Daniel Schrankler.

“Once again, area Pagans gather at Ft. Snelling to honor Sgt. Jason Schumann and Specialist Daniel Schrankler as part of a Memorial Day observance.  Other fallen soldiers are also remembered and honored in a ceremony at their gravesites at Fort Snelling National Cemetery in Minneapolis, Minnesota. The ritual is conducted by Joe and Tracy Jarvinen and their family.”

At the Warriors & Kin blog Lori Dake, in conjunction with the Pagan Newswire Collective, is spearheading an initiative this Memorial Day to participate in the Overseas Coupon Program.

“Saving up coupons is such a simple thing to do, and by participating in this program, it will be one more way our community becomes recognized by folks who may not even realize we exist or cling to stereotypes and/or misconceptions. And hey, it will help you and yours at the same time, since you’ll be coming across some deals you will surely want to keep for yourself.”

Details can be found at the Warriors & Kin blog.

Circle Sanctuary has issues a press release listing their many Memorial Day-themed events and observances.

Pagans across the United States and in other parts of the world are remembering and honoring Pagan Military Dead this Memorial Day weekend with ceremonies, gravesite visits, meditations, and internet tributes. The Pagan Military Association is putting out the call for the sharing of remembrances, links, photos, videos, and other honorings of Pagan Military Dead on its newly launched social networking site on Facebook. Also welcome are posts describing individual and group remembrances of Pagan Military Dead being held this weekend.

The Pagan Military Association provides information and support to Pagans who are serving and who have served in the military, as well as to their families and friends. This network is open to Pagans of many paths and organizational affiliations, in the United States and other countries.

Circle Sanctuary’s military ministers are honoring the Pagan Military Dead with Memorial Day rites in several locations. David and Jeanet Ewing of Virginia and Debby Morris of Maryland will be at Arlington National Cemetery in the Washington, DC area doing ceremonial remembrances at the pentacle-inscribed grave markers of Pagan Military Dead there. David Sassman will be doing remembrances in his home state of Indiana.

Michelle Boshears of Georgia will be doing a Memorial Day Rite of Remembrance at Veterans Ridge of Circle Cemetery. This ceremony, open to those taking part in this weekend’s Sacred Fire Circle at Circle Sanctuary land, will include a special salute to each of the eight Pagan Military veterans whose cremains have been interred at the cemetery and marked with a VA-issued pentacle marker. This ceremony is the fifth consecutive Pagan Memorial Day Rite of Remembrance held at Circle Cemetery since the first pentacle markers honoring Pagan Military Dead were dedicated there on Memorial Day, 2007.

As Memorial Day weekend began, singer-songwriter Celia of New Mexico visited the Pagan veterans’ gravesites at Circle Cemetery, including that of Sgt. Patrick Stewart, the Pagan hero honored in her song, “Symbol.” During Celia’s visit, she filmed a short tribute to Sgt. Stewart with Selena Fox, which was just released.

A tribute to Pagan Military Dead by Selena will be in the first part of her upcoming appearance on internet radio with Robby Wrench. Memorial Day Magic will be aired on Monday night, May 30 at 7 pm CDT.

In addition, Selena Fox will be facilitating a Circle of Remembrance for the Pagan Military Dead on Memorial Day morning at 9:30 am EDT at Michigan Pagan Fest at the Wayne County Fairgrounds near Detroit. This rite, as well as the festival itself, is open to Pagans of many traditions. At gate registration is an option for those who wish to attend.

This Memorial Day morning rite will include the reading of names of Pagan Military Dead and this blessing by Selena: “As part of Memorial Day observances this year, may we remember and honor the Pagan Military Dead, send comfort and support to their loved ones, and appreciate the contributions of Pagans in the military, living and dead, for their service. May we join together in the quest for a healthier world, with liberty and justice for all.”

More information about Circle Sanctuary’s Pagan Military support services, head over to their web site.

“The bravest are surely those who have the clearest vision of what is before them, glory and danger alike, and yet notwithstanding, go out to meet it.” - Thucydides

We here at The Wild Hunt give honor to all our Pagan brothers and sisters who have served, are serving, and have fallen in the line of duty. Please feel free to link or post any observances, tributes, thoughts, or remembrances you think appropriate on this day. I will likely add more resources to this page as more Memorial Day links appear.

I put in my two cents yesterday, and the Patheos Pagan portal continues to gather different perspectives, but I thought I’d highlight some of the voices that have sounded off on the issue of using “Pagan” as a descriptor for our diverse movement since Friday. Let’s start with T. Thorn Coyle, who’s written extensively on this subject before, and now weighs in again.

“I’m all for self-definition. I’m also, as I’ve stated before, suspicious of too much clinging to solid identity. There is also a sense, though, that a larger umbrella of association can be of help to us. There are commonalities of worship and belief and practice, even while there are stark differences among us. I’m with Drew in that I’ve attended Druid rituals that were a lot more in line with other neoPagan rituals than I had hoped or expected. There is a homogeneity that has crept in that feels problematic, but I don’t feel there has to be. I would far prefer that Heathen and Druid rituals look almost nothing like Wiccan rituals and that we could all learn something from this cross pollination, and still sit around the same fire, sharing the beverages of our choice. Why? Only ever sitting in our separate enclaves feels like we are missing out on some opportunities for growth and self-examination. Why do we do ritual in the way we do? Why not? How do we interact with our Goddesses and Gods? What is our theology and why?

Sitting around the fire with people we don’t agree with pushes us to become better, to think more deeply, to practice more concretely, to stretch our muscles. When we only live in association with like-minded folk, we are the lesser for it. There is nothing that says we cannot associate with a wide variety of groups without all coming under a common rubric. But the reality is, mostly we don’t and won’t. Mostly, we will drift further and further apart, coming back to the sense of, “We are not like those people over there. They are of a different tribe. We have our own.” The thought of that saddens me.”

Another thoughtful essay comes from P. Sufenas Virius Lupus, who examines the (perceived) problem with Pagan.

“It seems to me that much of the discussion elsewhere on the internet over the validity and appeal, or lack thereof, of the term “pagan” is because far too many people are mistaking it for a religion rather than a descriptor. They then feel left out or marginalized or not accurately described by the term because they have conflated the descriptor with another religion–usually Wicca–and then they observe that Wiccan practices and beliefs do not align with their own, and thus don’t apply to them; or, they observe Wiccans have not represented their beliefs in their rituals and presentations and events, and thus they feel excluded because of that, and also feel that there is no interest in other types of paganism within Wiccan contexts. I don’t mean to downplay the experiences or the feelings of the people who have described their approaches to the term in these sorts of ways; indeed, I think that the generic Wiccan assumptions that portray themselves as “Pagan” need to be seriously questioned, and true inclusiveness needs to start happening on a much larger scale than it has previously. But, likewise, I don’t think that any of us should just “let them have the term” either–we need to do everything we can to prove true the phrase that “Not all pagans are Wiccans” (and perhaps later we can also address the fact that “not all Wiccans are pagans” as well…but that’s a side issue for the moment!).”

Daughters of Eve Contributor Nouvelle Noir Goddess gives an African Traditionalist perspective.

“In my experience with the African Traditionalist “community” there are even debates on what individuals prefer to call themselves: Yoruba based religions, African Traditional Religion, Pagan, our exact religion name (Ifa, Vodou, Hoodoo, Batuque, ect). We also don’t come into an agreement with names of practitioners (Bruja/Brujos or Curanderas for Spanish speaking practitioners, mainly Mexico, for an example). Even in my native familial country of Haiti there is many divination of what Vodou is. Some believe that monotheism best describes the religion. Since there is a Supreme Deity, who is remote or “active” pending on the practitioner. Monotheism doesn’t have negative connotations for many Haitians. Similar to Catholicism is seen as Monotheist with saints as intermediaries. So, it is with the concept of monotheism in Vodou (and its many forms: Vodun, Vodu, Voodoo,ect) or Fon Religion (Vodou is Fon based not Yoruba based). Nevertheless, there are individual practitioners who find comfort with using the terminology of polytheism/polytheist for they don’t feel the connection with the Supreme deity. At times, the Supreme deity can be “out of sight out of mind.”

There is another growing use of the terminology of “Pagan” and “Wiccan” with many immigrants from Latin American society who still holds onto their indigenous practices. For many immigrants identifying themselves as “Wiccan” is away to inform “the others” who are not of their practice that their religion is “peaceful” and “nature based.” I’ve actually heard Santeria practitioners tell others that they are Wiccan. Their intention is not degrade the actual Wiccans but to inform U.S. unknowledgeable “spectators” that they are not sinister, since Wicca is a religion that most “mainstream” Abraham followers at least heard of or know of. Believe it or not, it does hold less negative stigma to refer oneself as Wiccan than hougan, mambo, Vodou/Santeria practitioners, and the likes. I’m sure Wiccans born in the states and raised in the states may not believe it. Yet, it is these individuals truth. So, many times when I tell individuals that I am Pagan, who are not Pagan, jump into the next question of, “Are you Wiccan?” Wiccan is not seen as a “threat” than being from a religion that is not indigenous or known in the U.S. Yes, there is more awareness of Wicca than any other “Pagan” denominations/faith. This is were I can appreciate non-Wiccans sentiments in feeling alienated by the media.”

Finally, Star Foster interviews Drew Jacob, who got this whole ball rolling in the first place.

“It’s an effort to be as honest with the community as we can be. People can define Paganism however they want, but the fact is that when we call ourselves Pagan and focus on a Pagan-identified audience, we get a lot of disappointed guests. None of my students feel like they are part of the Pagan community, and most of our community members don’t, so why would we lie and say we’re part of it?

I let the community steer me on this one. A few years back I assembled a document that exhaustively described all the branches of Celtic religion from the Iron Age to today. I included everything, even Celtic Christianity and Romano-Celtic syncretism. I asked the students to discuss where in this document our tradition, the Old Belief, would fall. They came up with some really astute observations that helped us define ourselves. They told me we didn’t fit with the “Pagan” groups. So really, it was a matter of community consensus.”

There’s even more from Peter Dybing, Teo Bishop, Lamyka, Crystal Blanton, and Alorer (among yet more still). I think there’s been a lot of productive thoughts and comments made on this issue so far, but I hope the next step is to start talking to each other and working on ways to still collectively accomplish larger goals while allowing our distinctiveness to be expressed.

There’s been much talk recently of individuals, who many would classify as adherents of a “Pagan” religion, rejecting that label. The reasons tend to vary, but most center on a dissatisfaction with what the label Pagan implies, who it includes (or excludes), and the wider impressions it engenders among outsiders. Polytheistic reconstructionists, Druidic groups, Traditional Wiccans, and the rainbow assortment of eclectics, start-ups, and syncretic hybrids that have been lumped, willing or no, under the “Pagan” banner have long debated, fought, schism-ed, and chaffed over the idea that they are part of a larger definable movement, and if they are, what they should all be collectively called. In my lifetime I’ve seen the adoption and rejection of “earth-based religions,” the almost unanimous casting-off of any allegiance with “New Age,” the rise of “Heathenism” as something distinct from Paganism, the slow shift from “Neopaganism” to simply “Pagan,” and the somewhat controversial idea of “European Indigenous Traditions.” If anything truly defines all of us it may be our collective uneasiness with being classified under these often inadequate umbrella terms.

This tension is understandable. The very idea of a modern pan-Pagan (if you’ll excuse the term) movement is rather young. While there are historical antecedents, it was really the rise of large-scale regional festivals like Pagan Spirit Gathering and Starwood, along with the publication of Margot Adler’s “Drawing Down the Moon” in 1979, that started to open up the possibility that there were: A. more of us than we suspected, and B. that we could collectively work towards some common goals. Now a truly global phenomenon, more interconnected than we’ve ever been before, our family of faiths faces the growing pains that come with our initial, and sometimes surprising, successes. In addition, there is important work going on right now that could have long-term ramifications for the diverse faith traditions that are currently lumped together as Pagan. I think there is value in exploring how we can continue to work towards shared goals, while allowing our diversity and distinctness to emerge in healthy ways, but to do that we need to move forward in good faith and not resort to the acrimony that has emerged in past discussions on these topics.

Polytheists, Heathens, and other self-identified groups dissatisfied with the Pagan label need to acknowledge that the eclectic Wicca-centric nature of the modern Pagan movement isn’t that way out of any desire to alienate them, or force ritual conformity, but simply a result of Wicca’s runaway success. A success that most Wiccans and Witches could never have dreamed of, a success that created deep divisions alongside the growth. Meanwhile, those comfortable being labeled Pagan need to attribute the best motives to those who want to leave the Pagan umbrella. That they are not simply being contrary, or engaging in the barrel-shooting sport of mocking the foibles and excesses of Pagans they find embarrassing or offensive. A greater willingness to be open, to dialog, and to be willing to address real grievances from both sides could do much to mitigate this recurring “splitting” phenomenon. I think the current willingness to largely avoid personal attacks or inaccurate smears in this latest debate is a positive sign that this dialog is possible.

All that said, if an individual or group wants to split off, I will not stand in their way or argue with them. I will respect their chosen nomenclature and acknowledge their need to be seen as outside the Pagan umbrella. What I will do is ask that they don’t isolate themselves completely as we collectively move towards achieving legal and social advances that could benefit us all. As I mentioned earlier, we are at a critical moment in several struggles that could have far-reaching ramifications for Pagans and those who follow religions and traditions that bear some similarities to us. We need to build coalitions and practice solidarity if we are to not lose ground, and I am less concerned about what my allies call themselves so long as they remain my allies.

I’m currently reading a new book entitled “Tri-Faith America: How Catholics and Jews Held Postwar America to Its Protestant Promise,” and it talks about how a coalition of Catholics, Jews, and pluralistic Protestant Christians joined forces to counteract American nativism, Protestant antipathy, political hostility, and a revived Ku Klux Klan, to redefine the boundaries of faith in America. Everett R. Clinchy, a founder and former president of the National Conference of Christians and Jews (now the National Conference for Community and Justice), warned against America declining into a “cultural monism” that would lead to authoritarianism. He believed America thrives only when it accepts its diversity. I doubt Clinchy would have predicted the rise of Paganism, polytheism, and other non-monotheist faiths, but his message and vision remains important. I think the mantle of continuing to expand America’s, and in turn the world’s, boundaries of what manifestations of religion are an acceptable part of our cultural dialog has now fallen to us.

I see a future with a National Conference of Pagans and Polytheists, or to be even more grand, a National Conference of Pagans, Polytheists, Syncretic Religions, and Indigenous faiths. Encompassing not just Pagans, and the polytheists who want no part of our umbrella, but Hindus, Vodouisants, practitioners of Santeria, those who follow traditional Native beliefs, and other groups who see the utility in counteracting the pernicious side-effects of a society that indeed seems to have slid quietly into a sort of cultural monism. Where religions outside the now-established “Tri-Faith” consensus are seen as suspect, a joke, or at best given quick lip-service and then forgotten. Where some Christian groups seem to be reviving the dangerous nativism that once so concerned men like Everett Clinchy. At this critical point in time we must not allow these natural splits and debates over terminology to take our eyes of the prize. We must engage in pragmatic solidarity on the matters that affect us all, and be ready to fight for rights and privileges so many Christians, Catholics, and Jews now take for granted.

There are lots of articles and essays of interest to modern Pagans out there, sometimes more than I can write about in-depth in any given week. So The Wild Hunt must unleash the hounds in order to round them all up.

• Mrs. B from Confessions of a Pagan Soccer Mom recounts her experience of being attacked (and “prayed for”) by Christian mom-bloggers, a situation instigated by her blog performing well in the “faith” category at Circle of Moms (she’s currently number #2). They say living well is the best revenge, so why not head over and vote for her? More on this from Patti Wigington.
• Is everyone ready for a renewed debate on the term Pagan? No? Well, I’m sorry to tell you that train has already left the station. Sparked by a post by Drew Jacob on why he doesn’t identify as a Pagan (though he is a polytheist), several have now weighed in on the “P” word. Star Foster at Patheos.com gathers many of the responses, some saying the issue is a matter of association, some asserting their Pagan identity, and some arguing that PR and politics should matter in our decision. And more. And more. I have more to say on this, but will present my thoughts in a separate editorial.
• An interesting history of Salem’s slogans. From the current ‘meh’ of ”Still Making History,” to the 1920s-era unintentionally awesome suggestions of  ”City of Shoes” and “Where We Make Your Sheets.” I bet “The Witch City” doesn’t sound so bad now, does it?
• The Pagan Alliance is hosting the 1st Annual Conference on Earth-Based, Nature-Centered, Polytheistic & Indigenous Faiths. The theme this year is “Gender & Earth-Based Spiritualities,” and is cosponsored by Circle of Dionysos. Presenter Submissions are now open, please contact johanna@thepaganalliance.org for a copy of application. Space is limited so don’t miss out!
• Chas Clifton notes that it seems Nigerian Witches and Wizards have cracked the secret of herding cats.
• British/Mexican artist Leonora Carrington, whose work dealt with occult and mythological themes, passed away on Wednesday at the age of 94. Carrington was an important figure among her generation of artists, and was the lover of Max Ernst for a brief time.
• The Indian population in the Bay Area is booming.
• The “incoherence of all faiths” that results in creating hierarchies of belief systems in the classroom.
• The MSNBC.com photo blog looks at the Kumari (living goddesses) of Nepal. Check out all my coverage of the Kumari, here.
• The Pagan Centered Podcast looks at the Paganism and Wikipedia controversy.
• Christian hate-preacher Bradlee Dean is finally seeing some ramifications for his views.
• Oh, and before I go, new opinions on the term Pagan have just popped up. Do Pagans and Reconstructionists share the same values? The pragmatism of sticking with the Pagans.  Vocabulary is a privilege. Polytheist (as a term) has fewer preconceived notions. Really, the whole thing is somewhat complicated. Expect my own take on this soon.

That’s it for now! Feel free to discuss any of these links in the comments, some of these I may expand into longer posts as needed. Oh, and do check out the Witchtalk Conjure podcast/radio show tonight, I’ll be making a special appearance.

[The following is a guest post by David Salisbury and Iris Firemoon. They are both clergy with The Firefly House, a nature-based church that works to build community through environmental awareness, education, spirituality, and service. In addition, David heads up the Pagan Newswire Collective's Washington D.C. bureau (aka Capital Witch) of which Iris is a contributor.]

This piece is presented as two narratives, the first from David Salisbury, the second from Iris Firemoon.

David Salisbury:

On Sunday through Tuesday, Iris Firemoon and myself had the pleasure of attending Clergy Call for Justice and Equality, a biennial conference sponsored by the Human Rights Campaign. This year, nearly 300 faith leaders from every state in the country gathered to discuss the state of LGBT issues in America. The main message of Clergy Call is that religion is no longer a means to hinder the growth of civil rights issues. Instead, it is a way to advance the concept that equality is for all people born of the divine. This was shown in the representation of more than twenty faith traditions. Clergy Call is likely the largest gathering of clergy to discuss and advocate for LGBT issues, in the world. This year’s conference is of interest to our community as it was the first time that Pagans were there and joined with leaders of the more mainstream faith traditions to advocate for these issues.

Many of us would agree that it can be difficult for Pagans to get an equal seat at the table of any interfaith effort. Upon meeting with these faith leaders (most of whom were from some Christian denomination), I found it hard to think of why this might be the case. Throughout the conference there were several instances where we were asked to split up by state groups. Iris and I attended breakout session with residents of both DC and Maryland. In these settings, it became clear that not only were we the only Pagans there, but we were the only non-Christians as well. And you know what? It didn’t matter in the slightest. When the opportunity came for us all to discuss our religious backgrounds, no one seemed to bat an eye when we said we represented a Wiccan church and were there to do our best to represent different traditions of Paganism. They had some questions, yet they were all kind and presented with a genuine curiosity and intrigue. Dinner on Monday night landed me in a heavy theological discussion on profound religious experiences with an episcopal pastor. I felt like I was chatting with any other High Priest about the mysteries of the divine. I have always thought that what we call “the mysteries” transcend religious borders and this experiences cemented that belief for me.

David Salisbury with other Maryland-based clergy.

In our conference sessions we viewed presentations on everything from youth homelessness to the legacy of civil rights leader Bayard Rustin. Our pens were busy with activity as we learned new ways to bring the spirit of openness and unity to our various congregations throughout the country. No matter our area or faith, concerns of the safety of youth, employment protections, and marriage equality were shared by all.

Tuesday was the final day of the conference and was set aside to lobby state senators and representatives on various pieces of equality legislation and to share the stories of our congregations. As I marched across capitol hill with a rabbi to my right and a methodist minister to my left, we sang out prayers of blessing and and strength for our meetings ahead. It was quite a sight to see both the senate and house offices filled with people of faith discussing important issues with legislators from every state. I would venture to say its unlikely that Pagans have ever participated in an organized lobbying day with such a religiously diverse crowd.

As the sun set on a ten hour day of lobbying, I was left with two powerful feelings. The first was pride in knowing that I participated in the civic process for issues that are important to me. The second (and one that I’ll never forget) was the satisfaction of having made friends and professional contacts with clergy from more faith traditions than I ever thought possible. Knowing that there are people of faith out there willing to work together to bring about justice brings me feelings of both hope and power. For this reason, I highly recommend that Pagans get more proactive in being involved with interfaith work of any kind. Though it may seem daunting at first, you’re likely to find the experience both pleasant and fulfilling. Though the mill of this work still turns, progress is being made and we should certainly be part of it.

David Salisbury
LGBT Ministry, The Firefly House

Iris Firemoon:

I had the honor to join David Salisbury from CapitalWitch.com at the Clergy Call of the Human Rights Campaign to talk about activism in justice and equality in not only the LGBT community, but for all people. It was an incredible experience to sit in the pews with representatives from all 50 states, including a delegation of four from Hawaii. It struck us that this event was so important that someone came from Alaska and four people came from Hawaii. We just had to get on the Metro, but people crossed oceans and flew through Canada to be here. And, we were the first Pagans to be present at this gathering of faith leaders from all over the country. We were in a room with people who had been fighting for civil rights for all people for decades. Notable civil rights activists, who when spotted in the crowd, the presenters had to stop in the middle of a speech and ask for a round of applause.

Gathered clergy at the HRC Clergy Call.

Rev. Elder Darlene Garner gave the invocation, and in her words rang true a common theme, “We are not truly free until we are all free.” In the speeches and in the conversations with Clergy Call participants, the notion that we were fighting for LGBT rights was a part of this larger issue of total freedom. These rights that transcend sexuality, or that because one’s rights often find themselves based around one’s gender and sexual orientation conformity, we are fighting for the equal rights of all. We weren’t just standing up for LGBT rights, we were standing up for Black rights, Latino rights, worker’s rights, women’s rights, immigration reform, healthcare reform, religious freedom, resources for mental health, resources for folks who find themselves homeless, and so much more. We were standing up for the rights of all of us to be who we are, no matter our religion, our skin color, our sexual orientation, our gender, our gender identity, our age, or our disability. LGBT was the front of this movement, because there was action here, but this wasn’t the only focus. Joe Solemnese, the President of the Human Rights Campaign, stated that a poll taken said 86 percent of people said that their faith made then believe that all people deserve equal rights, including LGBT folks.

So, as a straight Pagan faith leader who is an ally of the LGBT community, I am not just fighting for the rights of my fellow humans, my fellow Americans, my fellow women, and my fellow Pagans, but I am fighting for my own rights. It was mentioned how we often draw the line in the sand and say that we’re only going to help Pagans. Only going to help women. Only going to help Black people. Only going to help those in the LGBT community. Only going to help those like me. But, we’re all in this together. And, we just have to help.

One of the first sessions we attended was a talk about LGBT homelessness in youth. A good majority of homeless youth are homeless because of their sexual orientation or gender identity. Right off the bat, I was asking myself what I could do. What can we as Pagan faith communities do for these homeless youth? And, in a lunch presentation about military families, and how LGBT partners of soldiers who die in the line of duty are often cut out of the support provided for the family. In one example, because one family did not recognize the sexual orientation of their child as valid, a partner was not permitted by the family of a deceased service member to see the body or attend the funeral. And, our system is set up to allow that to happen, because the partner was not legally recognized. So, a group of folks got together and started providing support to those LGBT military families who find themselves cut off from support when their loved one dies. I ask myself what the Pagan community can do to help. In a breakout session, I paired up with a Methodist clergy person from Minnesota, and she told me about folks who are legally married in their states, but their partners face deportation, because the federal government doesn’t recognize same sex partners as sponsors. Again, I asked myself what we as a Pagan community could do to help.

David and I spoke with a transgender minister from Seattle who had taken in a transgender community member who had fallen on hard times. The deal had been a place to stay for two weeks, but that two weeks turned into six weeks with no way out. The minister said that after coming to Clergy Call, him and his wife knew that they had given all that they could give, and it would be time to ask their company to leave. And, this vibrated with me, because I kept thinking of ways that the Pagan community could help without putting ourselves in too deep that we loose ourselves.

I found a few ideas that I am going to act on as ways to be active, to engage in work that bring all of us closer to freedom without loosing myself. I will share some of them as I explore options for helping, so that you, too, might feel engaged to lend a hand. To give. To serve. To be a part of healing this bigger human community. Because we were the first Pagans to sit in this delegation of faith leaders, we have a responsibility to bring back to our faith community these mechanisms for change. Yes, we were the first, but that came with much responsibility to act.

Iris Firemoon
High Priestess, The Firefly House

I’d like to thank both Iris and David for participating and reporting on this historic first for the Pagan community. As Pagan academic and author Michael York said, “freedom has to be the highest pagan goal and virtue.” By making our voices heard, by showing up, by becoming a part of the conversation, we further the goals of working towards freedom and equality for all people, and all faiths.

Pagan Community Notes is a companion to my usual Pagan News of Note, a series more focused on news originating from within the Pagan community. I want to reinforce the idea that what happens to and within our organizations, groups, and events is news, and news-worthy. My hope is that more individuals, especially those working within Pagan organizations, get into the habit of sharing their news with the world. So lets get started!

Healing in the Bible Belt: Holli S. Emore, Executive Director of Cherry Hill Seminary, shares a remarkable story of how interfaith involvement can change minds and break barriers. After serving quietly at a local interfaith council in South Carolina, Emore protested at her religion, and only her religion, being listed as “other.” This led to a surprising show of support from Rev. Ed Kosak, Minister at Unity Church of Charleston.

“In the interest of understanding each other…of seeing the good in each other…of Interfaith, I wish to make an amend to the adherents of the Pagan faith. I speak strictly for myself. For years now, I, IN MY HEAD, have understood that Pagans are good people, moral people…that they are a legitimate spirituality. IN MY EMOTIONS, though, I have felt that they are satanists, that they sacrifice animals and people, etc. Also, in my head, I knew they never do such things. But in my emotions, I felt uncomfortable with them. For this judgment and fear, I make amends. After recently having worked this through cognitively and emotionally, I can unequivocally support our Pagan brothers and sisters. My hope is that others with my experience can cut through their issues around paganism after reading this. Or perhaps this can provide the intellectual framework to help people to do so.”

I recommend reading the entire letter, here. It is moments like these that reinforce the importance of Pagan involvement in the interfaith movement, both locally and on a global scale with groups like the Parliament of the World’s Religions and URI. Congratulations to Holli on being a catalyst for this breakthrough. For my part, I am currently making plans that will hopefully expose more non-Pagans to Pagan media, and help build bridges while making sure important dialog on issues that affect us happens.

Singing the Praises of Paganistan: Over at PNC-Minnesota, JRob Zetelumen writes an editorial ode to his local community, the Twin Cities of Minnesota, colloquially known by many as “Paganistan” due to its large and vibrant Pagan population.

“When Ken Ra had kidney failure, the community came together with a fund raiser to help in a difficult time, and a community member donated a kidney. When the local Pagan community center had financial problems, the community came together to raise money, and supplied the volunteers and leadership to keep the center going. Yes, a local Pagan community center; let’s not gloss over that. Paganistan has its own community center. It’s not a back room of a metaphysical shop, or part of someone’s home, or a Pagan-friendly organization which allows local Pagans to also meet there, but a space dedicated full time as a non-profit community center for the Pagan community. At this point, no other Pagan community in the United States (and possibly the world) can make such a claim. Other communities talk about it, and plan for it, but the Twin Cities has it. Paganistanis are the innovators.

The Twin Cities Pagan community has a name; Paganistan. Its residents are therefore Paganistanis. This name actually originated at Pagan Spirit Gathering. A group of Twin Cities Pagans was camped on top of a hill and local linguist Steven Posch referred to it as Paganistan. He then took the name home and used it as a reference to the area around Powderhorn Park, where many Pagans live. In time, it came to mean the city of Minneapolis, then the Twin Cities of Minneapolis and Saint Paul. Today it is used to refer to the entire metropolitan area. There are even people well outside the metropolitan area who identify as Paganistanis.”

This editorial comes in the wake of an effort to save the “Paganistan” listing in Wikipedia, an initiative that was recently editorialized at PNC-Minnesota. Whatever the context, this is a well-written paean to one’s local community, an exercise that might be healthy to repeat in other areas with large or thriving Pagan populations.

Witches Education League: A Salem correspondent for the Boston Globe spotlights a press release announcing the formation of a new Witch-oriented organization, the Witches Education League (WEL).

“The new league comes as two active organizations, the Witches Education Bureau and Pagan Witches Protection, merge, [Teri] Kalgren [W.E.L.'s vice president] said. ”There are many untruths about Witches and the craft, born out of hate, fear, or other issues causing these untruths to flourish and grow through the centuries,” the W.E.L. release said. “W.E.L. encourages all to ask their questions and to learn about one of Earth’s oldest religions.” The organization, which recently received nonprofit status, intends to continue with community services such as the annual W.E.B.-founded ”ask a witch, make a wand,”  where children are invited to make magic wands with area witches near Halloween, Kalgren said.”

The organization does not yet have a web site, though they do have a Facebook page. It is unclear what initiatives they plan to take regarding outreach and education, but I wish them well in this new venture.

An Interview with Thorn: Speaking of Paganistan, author and teacher T. Thorn Coyle will be there this weekend for a book signing and intensive. PNC-Minnesota has an interview up with Thorn about her visit.

“Workshops are always a mixture of experience and theory. I try to get people singing, dancing, and moving when possible, mostly because I find that I learn best if my body is engaged, and most other people do as well. But intellectual engagement offers context for the work at hand, so there is always time for questions, writing, and sometimes I end up expounding a bit, particularly when I feel that there is a question several layers beneath the one that actually got asked! Guided meditation, energy work, and some kick-ass ritual are usually also involved.”

For more on Thorn’s teachings and thoughts, do check out her always-insightful and thought-provoking blog (and podcast).

Unsung Pagans: In a final note, I’d like to point to Star Foster’s post reminding us which Pagans keep our communities thriving and surviving.

What keeps Paganism thriving is not authors. It’s not bloggers, or journalists. It’s not those giving workshops or appearing in television specials or writing academic papers. It’s teachers and community organizers. People who don’t publish, or receive much recognition from the larger community. These are the people who organize your Pagan Pride days, who show up to meet and greets rain or shine. These are people who patiently teach meditation 101 and basic protocol over and over, year in and year out, to seekers without compensation. People who open their homes so that Pagans have places to celebrate their rites, or who run shops catering to all Pagans while staying out of all the politics and drama. Clergy who say “Call me anytime, that’s what I’m here for.”

Why not take the time to thank the unsung Pagan heroes/heras in your community?

That’s all I have for now, have a great day!