August 26th in Italy sees the beginning of the 13th annual World Congress of Ethnic Religions. Formed in 1998 at the first gathering in Lithuania, the congress works to promote tolerance of ethnic indigenous religions and create networks of support among adherents of ethnic traditions across the world. There are member organizations from across Europe, and the Congress also welcomes delegations from India, Russia, and the United States. The theme this year is “Ethics in the Contemporary World”, and is being organized by the Italian organization Gentilitas.

“The Congress theme will be to compare the different ethical views of individual members of the religious associations within WCER to find a lowest common denominator or, more simply, to discuss ethical and religious views during the development of rings.” – Federazione Pagana, Italy

WCER President Jonas Trinkunas (Romuva), who recently attended the Parliament of the World’s Religions in Australia, was inspired by his experiences there to propose a change of name and focus for the organization.

“In 2009 Romuva (Association of Lithuanian traditional religion) was invited to the Parliament of World Religions held in Melbourne, Australia. Romuva was invited to participate and was an active participant in the section of the Associations of indigenous religions. During the conference I presented not only the religious activities of Romuva, but the activities of the WCER as well. The invaluable experience of having taken part in the Parliament of World Religions after ten years of WCER encouraged me to see again and define the vision and the area of our activities. That’s why I want to reassess and redefine the term which we refer to ourselves. I refer to WCER – World Congress of Ethnic Religions (World Congress of Ethnic Religions). There is a word that I propose to discuss: the change of the term ‘world’ with ‘European’. Hence the change of name to ECER – European Congress of Ethnic Religions (European Congress of Ethnic Religions).”

In addition to the various European delegations, at least two Pagans of note from the United States will be in attendance. Andras Corban Arthen of EarthSpirit (also one of the Parliament’s Board of Trustees), and Prudence Priest, a COG Elder and co-founder of the American Vinland Association. At the AVA blog, Priest has a post running down the schedule of events at the WCER, and  talks about her role “promoting Heathenism” on her travels.

“Here’s why I’m always behind. Too busy out proselytizing and promoting Heathenism to stay home and deal with paperwork. And here’s what Marina sent me. I edited the most glaring mis-translations, but wanted all of you to know where I’ll be for my next adventure. I have never been to Italy, and when I asked all my friends, not one had been to Bologna. The only two things I know about it is when I watch the “Coliandro” mysteries on PBS (the mHz International Mysteries) and they show its environs as they do on “Streets of San Francisco”; and that some church there has the largest extant zodiac sundial.”

Priest also has a personal blog set up, so hopefully she’ll be sharing her experiences at the WCER as things progress. You should also keep an eye on the EarthSpirit Voices blog for any updates that may happen there. There is also supposed to be streaming video of the WCER proceedings, check out the WCER 2010 site for more details.

My hope is that, moving forward, the Pagan community can foster better lines of communication and resource sharing between communities in the Americas, Australia, the UK, and the rest of Europe (and ultimately the whole world). The World Congress of Ethnic Religions, soon to be the European Congress of Ethnic Religions, is laying the groundwork for a better awareness of Pagan religions (whether revived, reconstructed, or indigenous) across the globe. Creating networks that will be vital for future activism and collaboration. Modern Paganism is an increasingly global phenomenon, and it’s important that we pay attention to its growth and struggles.

Top Story: As I first mentioned back in September, the snarky fashion show “What Not to Wear” (on the increasingly misnamed TLC network) shot a Salem-themed episode starring Salem Witch and shop co-owner Leanne Marrama. Now it’s finally being aired this Friday.

“The show’s cast and crew descended on Salem in September, where they filmed Marrama’s look being “put on trial” — reminiscent of Salem’s infamous 1692 witch trials — by a jury that included other members of the city’s psychic community. The show then swooped Marrama — and all of her clothes — to New York for a week, where “What Not to Wear” hosts Stacy London and Clinton Kelly weeded out her wardrobe and gave her $5,000 to start anew, and redid her hair and makeup. The results will air Friday at 9 p.m. “I’m so excited to see the episode,” Marrama said. “It’s going to be very funny, and I hope other people can learn something from it.” CinemaSalem will host a free public viewing of the episode as it airs live. Marrama plans to attend, along with her family and friends.”

The article also notes that locals hope the town will be prominently featured, but not everyone in Salem is happy with all the witch-focused attention it gets. Ward 3 Councilor Jean Pelletier, during a discussion over what to name a new bypass road, heaped scorn on the idea of naming it after “stupid witch stuff”, drawing the ire of some Salem residents.

“I hate to tell you, Councilor, but that “stupid witch stuff,” along with the Salem power plant, is the engine that drives the Salem economy. Instead of downplaying those two money-makers, you should promote them. Which would you choose: “Stupid witch stuff” or raising taxes?”

Want to know why non-witchy residents tolerate the massive Halloween-flavored mardi gras every October? Why they don’t seem to mind all the reality television, migrating Witches, and plastic capes? One word: revenue. No, make that two words: revenue and taxes. So long as Witches are good for business, everyone will find a way to get along.

In Other News: A few days ago I highlighted an article about Ugandan anti-sacrifice campaigner Polino Angela, who claims that he himself sacrificed several children, including his own son. Some Ugandans, perhaps unused to the old Christian “Satanic Panic” media-spin where “saved” confessed mass-murderers are somehow allowed to walk free, are straying off-message in an article for the Observer.

“His preaching can’t take away the crimes he has committed against humanity, if there is evidence of the offences against him he may not escape the law,” said Anselm Wandega, the head of policy advocacy at ANPPCAN Uganda Chapter.

Moses Binoga, head of the Police anti-Human Sacrifice Task Force, has also opened an investigation in the Amolatar District, were Angela is said to be living. Uh-oh! Looks like some countries actually take you seriously when you claim to have killed 70 people as a former witch doctor. Will Angela backtrack on his somewhat dubious claims of an organized child-sacrifice network now that he might actually get in trouble? We’ll have to wait and see, but it’s looking more and more like my suspicion over this story was warranted. Religion-blogger Richard Bartholomew is also skeptical, and he notes that one of the supportive government officials in the original story is a notorious homophobe more  interested in the length of mini-skirts than in police corruption. Just as some Western conservative Christian organizations are quietly funding and supporting Ugandan efforts to pass a draconian anti-homosexuality law, perhaps there are others quietly importing that old Satanic Panic?

Over at EarthSpirit Voices, Andras Corban Arthen shares with us the story of  how Nigerian citizen Wande Abimbola, the selected spokesman of the Yoruba religion in Western Africa, had his deities seized from him by an Australian customs agent on his way to the Parliament of the World’s Religions in Melbourne.

“Finally, the metal doors of the Customs area parted one more time, and Wande Abimbola, his American-born wife Ifaboyede, and their eight-month-old son made their way into the terminal, looking troubled and dismayed. “They have taken our deities away,” they informed their greeters. The Abimbolas were scheduled to offer several presentations on the spiritual traditions of the Yoruba, and they were bringing with them several objects which manifested particular orisas, the ancestral spirits whose veneration is central to Yoruban religion. The objects are not considered to be mere symbolic representations, but extensions and abodes of the orisas themselves — sacred emanations of sacred beings, to be treated with honor and respect. But this was obviously irrelevant to the Australian Customs agents in Melbourne, who unceremoniously confiscated the objects.”

Though Abimbola was able to retrieve his deities on his way back out of the country, the event cut through the idealism of the event for Arthen, reminding him of the hostility, ignorance, and discrimination that exist outside the walls of interfaith gatherings like the Parliament.

“For me, though, this episode continues to ring a sour note in what was mostly a very harmonious event. It’s very easy, when attending a function such as the Parliament, to get so wrapped up in the beauty and idealism present all around us that we can forget some of the harsh realities that lie in wait just beyond these walls. The quarantined gods of the Yoruba were, this time, a constant reminder of the arrogance, the prejudice and the fear that continue to cause so much conflict among nations and cultures, and a reminder as well of how much we need to continue to talk, and teach, and learn from one another, as we do in the Parliament of the World’s Religions.”

I suppose another lesson is that interfaith activities are a first step, not the last step, in normalizing relations and establishing mutual respect between different faith groups. It’s easy to move past differences when most everyone around you is willing to do so, it’s quite another thing to engage a far more hostile and cynical wider world on a regular basis.

Bakersfield, California District Attorney Ed Jagels is retiring from public office after 26 years. Jagels became notorious for his prosecution of  several (46) innocent men and women over bogus child-abuse (and “Satanic” child abuse) cases. A situation that was covered in the documentary “Witch Hunt”. Several spent years in prison, some even decades, before finally being freed. A situation that still haunts some of the children coached into giving testimony.

“What Jagels did not witness was the aftermath of his actions. All the children who testified against Stoll and my mother have had to deal with years of life-altering guilt. I was forced to believe that I was molested by my mother, taken from my home and placed into mandatory therapy, where I spent years in counseling trying to recover “blocked” memories.”

Jagels now admits that mistakes may have been made, but seems to feel little remorse for the lives he destroyed.

“If those cases came today, we would have handled them differently,” Jagels said. “But what we had at the time, I think we handled them the best we could.”

Attorney Michael Snedeker of Portland, Oregon, who helped free many of the accused says that “truth and justice meant nothing to him”, meanwhile, Jagels’ supporters are already trying to whitewash his career. This whole story illustrates how the officials who allowed the SRA panic to go forward, to pursue questionable evidence and testimony, go unpunished. Some of them may even become Senators if they play their cards right.

In a final note, more religion-beat reporters are moving on. Boston Globe reporter Michael Paulson is being promoted, so he’s leaving the God-beat behind, and there’s no word yet on who, if anyone, is going to replace him. Meanwhile, AP religion reporter Eric Gorski is also moving to a different beat. All this isn’t making Mollie at Get Religion feel very optimistic about the future of religion reporting.

What a major change. I suppose it is good, in both Paulson’s and Gorski’s cases that they will be moving to new positions with an eye toward the importance of religion coverage. If only we could put former religion beat pros throughout every paper. Still, I have to agree with what another Godbeat pro said about the changes — that they’re “devastating to Godreporting.”

I suppose you can insert my now-standard “this is why we need a robust Pagan-grown journalism” speech, but I’ll save it for Pantheacon and PSG (though I will still throw in a link to the Pagan Newswire Collective, because I can). In any case, it seems to be yet another sign of the incredible shrinking God-beat.

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

For those of you enjoying the wide-ranging discussions about Pagan identity that have emerged in the wake of the Parliament of the World’s Religions (specifically the categories of “Traditional/Indigenous”, “Reconstructionist”, and “Neopagan”), I’d like to quickly point you to some explorations of this topic going on elsewhere. First, Pagan scholar Chas Clifton explores the politics that underly terms like “indigenous”, and whether they can apply to contemporary Pagans.

“So are today’s revived and re-created Pagan traditions “indigenous.” I think not—not because they lack ancient roots, but because they are not generally connected to land claims and other current political issues.”

Meanwhile, at the Pagans at the Parliament group-blog, T. Thorn Coyle has posted a three-part reflection (part 1, part 2, part 3) on Nature Religion, and Paganism as an indigenous religion, while on the road in Tasmania. Thorn wonders if applying “indigenous” labels to certain contemporary Pagan groups might become problematic in the longer run.

“In these conversations about which Pagans are “indigenous” and which are “neo-Pagans” how long is it before indigenous comes to equal authentic and authentic comes to equal pure and pure comes to equal superior?”

I urge my readers invested in this current discussion/debate to read and comment on all of the linked entries, because I think they have some important insights and wisdom to convey. Also stay tuned to the EarthSpirit Voices blog, where Andras Corban Arthen promises a report on the “The Revival of the European Pagan Traditions” Parliament panel that seems to have sparked much of this discussion.

Considering the fact that my initial entry last week about the language used to define (or not define) the various Paganisms at the Parliament of the World’s Religions in Melbourne is edging near 200 comments, I think we can safely say it struck a few nerves. At the heart of the discussion was Ed Hubbard’s quotation from EarthSpirit founder and Parliament Board of Trustees member Andras Corban-Arthen that seemed to imply that some forms of Paganism were, well, not quite Pagan.

“Andras Corban-Arthen points out that Wicca, for example, cannot be seen as an indigenous Pagan faith practice and is instead a modern syncretic movement. Under this description Wicca therefore would not fall under the definition of Pagan, and would be squarely a New Religious Movement, while British Traditional Witchcraft could be considered a Pagan and Indigenous faith tradition.”

From the start of this discussion, I have urged my readers to await word from Corban-Arthen and the other trustees on this matter, before we jump to any conclusions.

“…there is always the chance that comments were misconstrued, or misunderstood. So we should await official word from the Pagan members of the Parliament Board of Trustees before we accuse anyone of trying to drive wedges between different Pagan groups. Context is king, and I don’t want to start any flame-wars for an off-the-cuff idea or mis-stated opinion.”

Now, we have some of that clarification. Andras Corban-Arthen has sent me a statement from Australia, clarifying his statements and positions. I am reprinting the statement in-full below.

On representing, defining & speaking for all pagans:

I am nobody to define “paganism” for all pagans, much less presume to speak for them. Neither is anybody else, for that matter. It would be absurd and laughable for anyone to seriously try to assume such a role. Paganism (however anyone defines that term) is far too wide and complex a topic to fit neatly within any one person’s definition. Whenever I talk publicly on the subject, particularly in front of non-pagan audiences, I start by mentioning that fact, and continue by saying that my views represent only myself, and, to whatever general degree, those in my immediate community who’ve given me permission to represent them. I said this at the Parliament prior to each of my presentations; so, for that matter, did my pagan co-presenters and colleagues on the Parliament’s Board of Trustees.

On the “redefinition” of paganism:

Not to split too fine a hair, but for there to be a “redefinition” of paganism, there would first need to be an accepted definition, and there simply isn’t one — there are many, and some of them substantially contradict each other. Some of the more alarmed comments from your readers seem to have been in reaction to the idea that someone would attempt to “redefine” paganism for all of them. This is not something that I or any of the other speakers at the Parliament ever proposed to do; in fact, I don’t believe that any one of us even used the word “redefinition” once. It was Ed Hubbard who started talking about “redefinition” in his blog, and while he’s certainly entitled to his opinion, his opinion does not accurately represent my own views nor, I daresay, the views of other speakers at the Parliament (more about this below).

On the definition of paganism in relation to “indigenous European spirituality”:

This is by no means a new definition of paganism — some of us have been using it for at least 25-30 years or longer, and it is fairly common among many pagan reconstructionist groups. If it is new to some pagans, then perhaps that is an indication that they’re not as well-informed as they could be regarding some important conversations and perspectives that have been developing in certain sectors of the pagan movement for quite some time, as well as an incentive to get better informed.

On the role of the Parliament:

Perhaps because in the U.S. we’re mostly used to hear the word “parliament” in reference to legislative bodies (e.g., the British or Australian Parliaments), there may be an incorrect and unrealistic weight being given to what happens in the Parliament of the World’s Religions. The word “parliament,” in its basic sense, means “conversation,” and that’s precisely what the PWR is and does — an ongoing conversation (or series of interrelated conversations) on topics that have to do with religion or spirituality. It is not a governing body of any sort, nor an accrediting institution or bureau of standards. It is not about to try to define paganism for pagans, nor decide who’s a pagan and who is not…

On the distinction between “Indigenous Spirituality” and “New Religious Movements”:

In the interreligious community, there are several different categories under which various religions are grouped. This is done for the sake of understanding better the nature of & relationships among religions, the categories are not cast in stone, and there is often a lack of consensus as to which categories certain religions belong to. Indigenous traditions are generally those associated with a specific culture, ethnicity, and geographical region and which predate the arrival or development of a larger, more “organized” religion (examples are the Lakota, Yoruban, or Wurundjeri spiritual traditions among many others). New Religious Movements tend to be those formed since around the middle of the 19th century which have a character uniquely their own, or which derive, but are significantly distinct, from older and more established traditions. These are generally considered to include, for instance, the Bahá’ís, the Christian Scientists, the Mormons, the Brahma Kumaris, the Hare Krishnas, the Pentecostals, the Theosophists, the UUs, various New Age sects, etc. It is simply not true, as some have suggested, that the interfaith movement bestows more emphasis or credibility on the Indigenous over the NRMs. There are some interfaith leaders who (usually in private) dismiss indigenous groups as regressive, theologically unsophisticated, and lacking anything of value to offer the modern world (I strongly disagree, of course). On the other hand, the Bahá’ís, for example, are hugely respected among interfaith people, and Dadi Janki, the international head of the Brahma Kumaris, was one of the speakers at the Parliament’s closing plenary, a role which many covet as a status symbol. Modern pagan groups are typically categorized as NRMs, and rightly so, in my opinion. But I, for one, have long been arguing that *some* forms of paganism which still can be found today more properly qualify under the Indigenous category, and this year, for the first time, that argument was finally seriously considered and, to whatever degree, accepted. I would add that while this perspective may indeed help other religions to look at us differently and thereby gain us some added acceptance & credibility, that is not at all the main reason (or at least not mine) for proposing this categorization.

On the question of Wicca not being “pagan”:

This statement, made by Ed Hubbard on his blog (and not by me or any of my fellow panelists), seems to have aroused the most controversy. For the record, here are the definitions which I used in my “Introduction to Paganism” which was widely distributed at the Parliament:

“Paganism is a term that refers collectively to the Indigenous, pre-Christian cultures and spiritual traditions of Europe, some of which have survived into the present, while others are being reconstructed or revived in modern times.”

Beyond that, I proposed three main categories of pagan approaches:

“There are three main general categories through which paganism can be defined. Traditional paganism represents the survivals into modern times of Indigenous European beliefs and practices among, for instance, the Celts, the Balts, the Basques, the Slavs, and the Germanic and Scandinavian peoples. What has survived of traditional paganism is typically found in small, isolated rural communities in regions of Europe which retain strong ethnic identities and in which the ancestral languages have not been lost. Reconstructionist paganism is a modern attempt to recreate traditional forms of paganism through the study of literary, historical, linguistic, and archaeological sources; it includes such practices as Ásatrú (Norse paganism), Celtic Reconstructionism, and Hellenic Ethnikoi. Neopaganism is a mostly urban and syncretic effort to develop modern forms of paganism within mainstream Western culture, including Wicca, Neodruidism, and Celtic Shamanism.”

I fully understand that this definition is narrower than what a lot of pagans would use, and that many pagans (including some of my co-panelists) might well disagree to one degree or another with various aspects of it, and that’s just fine with me. Such a definition is not meant to be the final, absolute statement of what paganism is (again, no one can really do that), but a brief, working statement to serve as a foundation for further discussion & clarification of who we are. I don’t even agree with all of it myself because there are gray areas between the categories that just can’t get addressed by its brevity (for example, some forms of Ásatrú really fall more properly under “Traditional” than “Reconstructionist”).

All of this is by way of clarifying that this “controversy” comes from a misrepresentation of the above in Ed Hubbard’s blog. Ed writes: “Andras Corban-Arthen points out that Wicca, for example, cannot be seen as an indigenous Pagan faith practice and is instead a modern syncretic movement.” So far, mostly correct, though what I actually said was that Wicca didn’t belong under “Traditional Paganism,” but under “Neopaganism.”

Ed goes on: “Under this description Wicca therefore would not fall under the definition of Pagan, and would be squarely a New Religious Movemen…) I said no such thing; if Ed had left the word “Traditional” before “Pagan” there’d be no argument (though there probably also wouldn’t be any controversy). Finally, he writes: “…while British Traditional Witchcraft could be considered a Pagan and Indigenous faith tradition.” Again, not only did I not say that, but the term “British Traditional Witchcraft” did not once cross my lips during the entire Parliament. It is entirely Ed’s extrapolation & misrepresentation of what I said & wrote.

I don’t know Ed Hubbard; as far as I am aware, I only just met him at this Parliament, where he introduced himself to me as a pagan journalist. Since I don’t know him, I’m not in a position to judge whether this was an honest misunderstanding and thus inaccurate reporting on his part, or a deliberate misrepresentation meant to generate controversy for ulterior motives. I’d like to think it’s the former, especially in the light of other statements Hubbard made in Melbourne which would indicate a tendency on his part to jump to hasty conclusions without fully understanding what’s involved. If that’s the case, it might be useful for all of us to reflect on how easily a tempest can be stirred in the pagan teapot by the omission of just one key word.

I hope this sheds a little more clarity on some of what we discussed at the Parliament. In case anyone’s interested, I will be posting more about all this, including the pagan participation at the Parliament’s Indigenous Assembly, on our EarthSpirit Voices blog .

Thanks,

Andras Corban Arthen

So there you have it. Problems and controversies solved? New ones created? Was this merely a tempest in a tea-cup? Feel free to respond to the statement in the comments section.

The Parliament of the World’s Religions in Melbourne, Australia, has drawn to a close. The closing plenary by His Holiness Tenzin Gyatso the XIVth Dalai Lama given, and some remarkable advances for modern Pagans at this massive interfaith event have been achieved. As we await post-Parliament reflections from Pagan participants, an issue of identity and language has emerged this past week that could spark some bitter divisions just as our interconnected communities gain greater respect and visibility among the world’s religions. In a post yesterday to the Pagans at the Parliament blog, Ed Hubbard, who has been covering the Pagan presence at the Parliament, noted a trend towards new definitions of certain Pagan traditions.

“The first Pagan presentation of the Parliament helped begin this change of identity and was called “People Call Us Pagans-The European Indigenous Traditions”, by PWR Trustees Angie Buchanan, Andras Arthen, and Phyllis Curott. The opening of the description is as follows: As the World confronts environmental devastation, we are beginning to appreciate the wisdom of Indigenous peoples who have lived thousands of years in sustainable harmony and spiritual connection with the Earth. After hundreds of years of suppression, most Westerners have forgotten that their ancestors once shared this wisdom as the Indigenous traditions of Europe.”

Apparently the term “European Indigenous Traditions” was used by some during the Parliament as a way to redefine Pagan faiths to non-Westerners unfamiliar with what “Pagan” (or “Neopagan”) meant, to shift relations with Abrahamic faiths that might be hostile to mere “pagans”, and to approach indigenous/native peoples suspicious of cultural appropriation. While redefining (some) modern Pagans as “indigenous” carries with it a host of issues and questions, there was also the matter of who among the modern Pagans aren’t considered “indigenous” (or even “Pagan” for that matter).

“Andras Corban-Arthen points out that Wicca, for example, cannot be seen as an indigenous Pagan faith practice and is instead a modern syncretic movement. Under this description Wicca therefore would not fall under the definition of Pagan, and would be squarely a New Religious Movement, while British Traditional Witchcraft could be considered a Pagan and Indigenous faith tradition.”

So if you are an initiated Gardnerian you get to be in the “European Indigenous Traditions” club, but if you practice some other form of modern Witchcraft, say, Feri, or Reclaiming, you may not be. If you are a book-taught eclectic, you may not even be considered “Pagan” under these new definitions. Now, these are very provocative statements, and I called Ed Hubbard yesterday in Melbourne to verify that his information was correct. He assures me that he has documentation for everything in his post, which he’ll share once he’s stateside. No doubt Arthen, and the other Parliament Pagan trustees, will soon be able to speak for themselves on this issue, and I welcome their clarifications on the matter.

So what does it mean if the Pagans who are representing us on the Parliament Board of Trustees are indeed willing to separate the “New Religious Movement” goats from the “European Indigenous Traditions” sheep within the global interfaith movement? How would we even quantify when a Pagan tradition crosses from “NRM” to indigenous? Claims of lineage? Claims of heritage? Would any proof be necessary? Or is this mainly a political act, with the “right” groups grandfathered in? Are book-taught reconstructionists “indigenous” while second or third-generation eclectic-tradition Wiccans part of  a “syncretic” new religious movement? It just seems like a minefield, and I’m not the only one who thinks so.

By the time you read this, the first day of the Parliament of the World’s Religions in Melbourne will have ended (there’s quite a large time difference for those of us in America), and the first reports from journalists abroad will be tricking in. I urge all of you interested in this massive (over six thousand people) interfaith event to keep an eye on the Pagans at the Parliament group-blog as initial reports and observations from Pagan participants and delegates get posted.

Anna Korn, Donald Frew, and River Higginbotham at the Parliament. Photo by Ed Hubbard.

I’ve gathered some initial thoughts and pre-Parliament musings from Pagans heading to Melbourne on the importance of our participation. Starting with Thorn Coyle’s blog, where she shares her hopes for what she will experience, and why she came.

“Here is a preliminary answer: I am hoping for some magic. I have come to Melbourne, and we representatives of Solar Cross have come here, because religious pluralism is important. This parliament is a gathering, I hope, in which people of different religious beliefs will share ideas and meals with one another. This gathering, I hope, is one in which mutual respect can be fostered even in the midst of basic disagreements. There is work to be done here. There are conversations to be had. There are things to be learned.”

Meanwhile, Ed Hubbard from MagickTV and Pagans Tonight is already posting photos and video from Australia, but before that, he explained why our presence and active role in this year’s Parliament is so vital.

“Yet, for me, the greatest reason for Pagans to attend is to demonstrate bravery and courage. By being present at this world-class event is to say that Pagans are not afraid of what others think of our beliefs, that we will no longer hide them out of fear of persecution, and that the Pagan ideals have value. By attending, Pagans are claiming equality and a right to openly practice; not by demanding them, but by demonstrating we can take responsibility to participate in the Parliament of the World’s Religions. Our attendance and subsequent actions as a community shows that we are ready to become a active and cooperative force for creating good in the world. This is why I feel this is important to the Pagan community and why I am truly humbled and awed to be attending the Parliament of the World’s Religions.”

The Pagan Newswire Collective-sponsored Pagans at the Parliament project won’t be the only place to receive updates, reflections, and thoughts regarding this event. Circle Sanctuary has set up the Circle Interfaith News blog for updates from their delegation, Spiritual Resources, in association with Interfaith Center at the Presidio, will be doing live web-casts, C.O.G. has their COG Interfath Reports blog (New post up by Don Frew, check it out!), and EarthSpirit has the EarthSpirit Voices blog, where EarthSpirit founder Andras Corban Arthen discusses his work within the Indigenous Task Force.

“The Indigenous Task Force named me as one of the speakers for the European traditions, and gave me the task of finding others to bring to the Parliament. The first person I invited was Jonas Trinkunas, krivis (chief high priest) of Romuva, the pagan religion of Lithuania. I have known Jonas for a long time, and in 1997 he attended our annual Rites of Spring celebration. He is quite a remarkable man, who has maintained his ancestral tradition alive in spite of opposition not only from the Catholic church, but also from the Soviet Union during its occupation of his homeland. I am glad to report that Jonas readily accepted the invitation.”

That’s just the beginning of the flood of news and information that’s expected! In the coming days I’ll be doing my best to give you all an ongoing overview of the various reports and reflections here at The Wild Hunt, and I’ll also be arranging some audio interviews with folks in Australia that I plan to post as well. So stay tuned! Also, for those who want to experience the Parliament more directly, they have set up their own social networking site called PeaceNext. Pagans there and abroad are already signing up, so check that out if you are interested in interfaith interactions. This is shaping up to be a historic event for modern Pagans within the context of global interfaith relations, and I’m excited about what the coming days will bring.

My semi-regular round-up of articles, essays, and opinions of note for discerning Pagans and Heathens.

Let’s start off with the latest news in the ongoing James A. Ray sweat-lodge death saga. The AP has an interview with one of the survivors, and it isn’t good news for Ray or his lawyers.

“More than 50 followers of spiritual guru James Arthur Ray had just endured five strenuous days of fasting, sleep-deprivation and mind-altering breathing exercises when he led them into a sweat lodge ceremony … When participants exhibited weakness, Ray urged them to push past it and chided those who wanted to leave, she said. “I can’t get her to move. I can’t get her to wake up,” Bunn recalls hearing from two sides of the 415-square-foot sweat lodge. Ray’s response: “Leave her alone, she’ll be dealt with in the next round.” … Looking back, she said it’s easy to see how so many people were overcome. No one was well-hydrated, the sweat lodge was poorly ventilated, no safety tips were provided and appropriate medical care wasn’t available, she said.”

To put it simply, Ray is in big big trouble. Despite that, his spokesman is actually arguing that since some had “amazing experiences,” he shouldn’t be arrested for negligent homicide immediately. Meanwhile, as the faux-Native American spirituality of the ceremony has been confirmed (“he led the group in chants and prayers in a Native American tongue”), American Indians in Arizona are “appalled” by the demeaning commercialization of their rites. Somehow I don’t think Ray will ever be invited back on Oprah again, do you?

Speaking of Oprah, that titan of promoting the New Age flavor-of-the-month will be having a rather unexpected guest on her show in November. That’s right, not a dream! Not an imaginary story! Former vice-presidential candidate Sarah “blessed by Muthee” Palin will be on Oprah to promote her new book!

“Oprah Winfrey, on a campaign to climb back from last season’s ratings slump, will attempt to kiss and make up with conservative viewers on Nov. 16 when she has Sarah Palin on her syndicated talk show. You may have noticed that the appearance by the former Alaska governor and Republican vice presidential candidate is happening smack dab in the middle of the November ratings derby. It’s also the day before Palin’s new book, “Going Rogue: An American Life” is scheduled to hit bookstores.”

I guess we’ll finally learn what the world’s most famous New Ager and an infamous politician with deep ties to extremist anti-Pagan forms of Christianity have in common. Maybe they’re both fans of Jenny McCarthy? But seriously folks, I guess this proves that money, fame, and power trump all ideological barriers in the end.

Moving away from Oprah, Palin, and Ray, let’s revisit another story that has been extensively covered on this blog. The legal battles, and subsequent victory, of Santero Jose Merced to practice animal sacrifice in his home. The Dallas Observer checks in with Merced after the legal dust has settled and he’s once more able to perform his rites.

“It’s been nearly three and a half years since he stopped the ritual slaughter of four-legged animals in his home to pursue litigation against the city over his right to do so. With a decision from the 5th U.S. Circuit Court of Appeals in his favor and against the city’s health and safety concerns, Merced, a flight attendant, will resume his full religious practices tonight.”

Merced speaks at length about the struggles with his fellow Santeros/Santeras over issues of secrecy and support, his long battle with neighbors, police, and politicians, and becoming “the face of Santería in North Texas”. It’s engrossing reading, and you should take the time to read the whole thing.

Two years after two Pagans, the Rev. Angie Buchanan, director of Gaia’s Womb, and the Rev. Andras Corban-Arthen, a director of the EarthSpirit Community, were elected to the executive council of the Parliament of the World’s Religions, a third joins them. Priestess, author, and attorney, Phyllis Curott.

“…it is my honor and privilege to announce the newest member of the Board of Trustees for the Council for a Parliament of the World’s Religions; Pagan Priestess, Author, Attorney, and dear friend — Ms. Phyllis Curott. This makes the third Pagan to join the largest, oldest and one of the most well respected Interfaith organizations in the world; Myself in 2002, Andras Corban-Arthen, in 2006, and now Phyllis. The current Chair, a Lutheran minister, made the statement that he believed “Paganism to be the most misunderstood religion on the planet”.”

In addition, Buchanan and Corban-Arthen are planning to meet with leaders from the Greek Orthodox Church to create a new understanding after the Greek Orthodox walked out of the 1993 Chicago meeting due to the presense of Pagans. Considering the Greek Orthodox view of the Pagans in their own back yard, we’ll see if this brings any success. Buchanan, Corban-Arthen, and Curott are all planning on attending the December Paliament gathering in Melbourne, Australia along with several other Pagan representatives, including Margot Adler, Thorn Coyle, and Patrick McCollum.

In a final note, the East Bay Express spotlights a new documentary “Power Trip: Theatrically Berkeley” by Emio Tomeoni that explores what happens when various forms of spirituality and ideology mix with local politics.

“These and other scenes in Tomeoni’s new documentary Power Trip: Theatrically Berkeley reveal what happens when matters of the body and soul mix with politics. In the film, which will screen at the Berkeley Art Museum/Pacific Film Archive (2575 Bancroft Way, Berkeley) on Monday, October 26, tree-sitters and other dreamers anguish over pollution, civilization, and human alienation from plant and animal spirits. And their agendas drown each other out.”

Sounds like an excellent study, and I can’t wait to Netflix-it.

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