There are many people who will tell you that Wicca abides by the Threefold Law. If someone tells you this, the first thing you should ask is which version of Wicca they’re talking about, and the second thing you should ask is what version of the Threefold Law they’re talking about.
On Sunday, I checked my carbon footprint (it was not good) and resolved to go carbon neutral by planting trees.
There is a deep irony in this. Pagan-y type folk often use stones and crystals to connect with the earth, to honour the spiritus mundi, the world-soul. Yet, frequently these stones themselves have been industrially yanked out of the earth without any consideration of the spirit of the place where they were mined, and often without any consideration of the humanity of the exploited workers toiling in hellish conditions.
Read on at wrycrow.com
Please read this very important post from Ryan Cronin, on sourcing your crystals ethically.
I’m finding the concept of the Overton Window increasingly useful right now, as various sociopolitical ideas gain or lose ground, and debates change and morph.
The Overton window, also known as the window of discourse, describes the range of ideas tolerated in public discourse. The term is derived from its originator, Joseph P. Overton, a former vice president of the Mackinac Center for Public Policy, who, in his description of his window, claimed that an idea’s political viability depends mainly on whether it falls within the window, rather than on politicians’ individual preferences.
I often see Pagans, polytheists, and Christians talking about ethics and morality as if they were mandated by a deity, and as if that deity was the ultimate arbiter of what is good.
I mention Christians because it’s all too easy to pretend that Pagans are so much cleverer than Christians — but only because we don’t yet have the Pagan equivalent of a “What would Jesus do?” bracelet (as far as I know).
Regarding the hexing of the perpetrator of the Stanford rape case. I am not sure why the Steubenville rape case didn’t provoke a similar response, but maybe it did and we just didn’t hear about it. I am saddened that many articles failed to report that the people doing the hexing also sent healing to the victim.
My preferred method in such cases is to bind the person not to cause harm again, by placing a mirror around a poppet of them. If they cause harm it will rebound on them; if they do good, it will bless them. So the binding acts as a way of reinforcing good behaviour. I guess it is still a hex in some ways, but it is about limiting the harm that the person can cause.
The rapist is a complete arsehole and so is his father, and they both need to realise the consequences of their behaviour and attitudes, but they are the end result of a system of white privilege and male privilege and rape culture and failing to teach kids what consent culture looks like. We need to start work on tearing down that system. Fine, so you have hexed a rapist. Are you working to help transform the culture that created his apparent lack of awareness that what he was doing was wrong?
Others have pointed out that claiming that the Goddess, or the gods, endorse your actions is somewhat hubristic, and arrogates the vision and judgement of the gods to your own finite perspective. Your actions, the consequences of your actions, and your views, are your responsibility.
Erin Lund Johnson’s comment on Erick Dupree’s article is an excellent suggestion:
I read the letter written by the rape victim. She was appalled at the light sentence, but even more so by her attacker’s continued defiance, even in the face of his guilty verdict. She mostly wished for him to “get it.” I would hex him with that–the burden of fully understanding what he’d done, and the impact he’d had, of experiencing her inner experience. That would enlighten him more than anything, and change his attitude and behavior. For those who haven’t read this letter yet, please do. Her voice, above all else in this, needs to be heard and honored.
In this particular case, the moving testimony of the victim has shocked many people into thinking about what it is like to be raped, perhaps for the first time. Many of my male friends have said that they cried while reading her testimony. Thank you for your compassion, my friends. Personally, I have read too many such accounts to shed tears any more. I feel a huge and sickened void inside me, numb and paralysed. I suspect that my female friends have also read, or heard, too many such accounts already.
The one bright spot in all of this is the two Swedish guys who stopped to help the victim and bring the perpetrator to justice. Their names are Carl-Fredrik Arndt and Peter Jonsson. It is very good to know that they were paying attention and that they intervened. It’s possible that they actually saved her life.
If you don’t think that white privilege is involved in this case, read what happened to Brian Banks, who also had a promising sporting career, but is Black, so was sentenced to six years in prison – despite being innocent.
If you think that “nice” people don’t commit rape and sexual assault, think again.A system that still tries to blame a woman for being sexually assaulted is deeply flawed. That is rape culture, right there. The fact that a judge who went to the same university as the perpetrator can judge the case without it occurring to anyone that there is a conflict of interest there, and then give the rapist only six months in jail – words fail me. The fact that his “promising sporting career” was taken into account: ugh. He ruined his prospects: no-one else did that. A system that sends a Black guy to prison for six years, but sends a white guy to prison for six months: deeply flawed. A system that encourages young men to think they are entitled to sex, that’s it’s OK, or that it’s not rape, to put your penis or your fingers into an unconscious woman: deeply flawed. As Emlyn Pearce has pointed out, there is a culture of toxic masculinity that needs to be challenged:
You can’t fix this situation, but you are young, and you can fix yourself. You NEED to fix yourself, Brock: those around you still seem to claim that your conviction has damaged you, but you were already damaged when you took a valuable, much-loved human being behind a trash can and raped her in the dirt. What you are seeing now is the consequences of your damage, not its cause.
That is why we need to hex rape culture, and white privilege, and male entitlement. We need to bring about the realisation, once and for all, that rape and sexual assault are the end result of a failure to teach people about consent, a failure to create a culture of consent, and respect, and sovereignty. Sure, we need to make this rapist feel and understand the consequences of his actions – but we need to get all men to understand that women are not property.
It’s not enough to hex a rapist. There are conversations to be had about how women are blamed for being raped while drunk, and men are excused for perpetrating rape while drunk. There are many difficult conversations to be had where we explore together what a consent culture looks like – because we are currently living in a rape culture, and we have to work out how to create a consent culture.
The other day, I fended a man off who wanted to kiss me on the cheek and got snitty when I said no. Another man asked me for a hug (good that he asked). Then he asked my husband if that was OK. GRRR!!! A hug is not sexual, and it is up to me who I hug, not my husband. I am not his property. This kind of incident happens too frequently for me to dismiss it as merely one person being an idiot. I see examples of male assumptions of entitlement being discussed very frequently on social media. That’s why I think rape culture is deeply ingrained, and we need to do some serious work to uproot it. And the same applies to deeply ingrained racism. It’s not enough to be not openly sexist and not openly racist: you actually have to actively work to uproot internalised misogyny, internalised homophobia, and internalised racism, as well as working to uproot systemic racism, systemic misogyny, and systemic homophobia and transphobia. Yes, it is hard work. Anything worthwhile is hard work.
If a man assumes he is entitled to physical contact (sexual or otherwise) with a woman, do you challenge this assumption? If another man treats your partner as your property, do you challenge that behaviour? If you saw a woman (unconscious or otherwise) being raped, would you intervene? If you saw a woman in a hijab being vilified and attacked, would you intervene?
I am not a football fan, personally, but I have always believed that the fans in the Hillsborough disaster were innocent.
For those who are not familiar with what happened, on 15 April 1989, there was a huge crush at the football stadium where Liverpool fans had gathered to watch their team in the semi-finals of the FA Cup. Due to fears of football hooligans, the spectator areas were arranged in pens. In part because of the poor way that these had been constructed, and in part because of overcrowding, one of these pens collapsed and 96 people were killed.
I will never forget the time I was at Paddington Station in London, trying to get back to Bristol, and there had been a football match. Barriers were set up all along the platform, and the fans (and me) were herded along the platform, and had to queue for ages to get on the train. They were apparently used to this sort of treatment and responded with good humoured banter to the whole thing. I had not experienced this corralling before, and found it extremely frustrating, claustrophobic, and potentially panic-inducing. I was only calmed down by the good-natured chat of the football fans.
At the time of the Hillsborough disaster, police and politicians tried to pin the blame on the fans – but now, after the third judicial inquiry into what happened, it has been ruled that the fans were unlawfully killed.
Today, after 27 long years, the 96 victims of the Hillsborough tragedy – and their families – have finally received justice.
The youngest victim was just 10, Jon-Paul Gilhooley, and the oldest was 67 years old, Gerard Bernard Patrick Baron. These were fans that went to a football match, as so many of us do, on the 15th April 1989, but never returned to their loved ones.
I pay tribute to the families and friends of all the victims of the tragedy – as well as many others from the city of Liverpool – for the passionate and dignified campaign they have fought for almost three decades.
Today they received total vindication for their fight for the truth and for justice.
But what does all this tell us about the state of British society? In my opinion, it tells us that the ruling classes want to create a caricature of working class people as an unruly mob of workshy slobs who eat terrible food and behave badly at football matches. The authorities also made efforts to conceal the truth about what actually happened. The ruling classes fear the solidarity and organisation of the working classes, and have done their best to destroy it by undermining or destroying the power of the unions, and removing every social measure that creates an even playing-field for the less-well-off. Council houses were sold off, utilities privatised, and now they are trying to destroy the NHS. However, perhaps this victory for the Hillsborough families means that the tide is turning. I hope so.
It also tells us that you don’t get justice without struggling for it, campaigning for it, and organising together in solidarity to get it. It tells us that the families of the victims of the Hillsborough disaster pulled together, through thick and thin, for 27 years to get their victory. As the Liverpool football anthem has it, “You’ll never walk alone”.
I congratulate the Hillsborough families for their victory. Justice at last. The names of the victims are no longer besmirched – may they rest in peace. As The Hávamál puts it:
Cattle die, kindred die,
Every man is mortal:
But the good name never dies
Of one who has done well.
That is why posthumous reputation is so important. Now that the Hillsborough victims’ good names are restored, perhaps they can rest a little easier.
These victories (small or great) for social justice are won by real people getting together in solidarity, setting aside their differences, to campaign for truth and justice. Yes, we must change ourselves, but we can and will change the world by working together. We cannot sit idly by, arguing about how many gods can dance on the head of a pin, in the face of climate change and social injustice and environmental destruction. My theological musings tend to be of a mostly practical nature: how to put our values into practice, and how our theology underpins the struggle for social justice. I chose my values (of democracy, fairness, justice, equality for all, environmentalism) on the basis that all life is sacred. The gods I am in relationship with also seem to share these values – otherwise I wouldn’t be in relationship with them.
Christine Hoff Kraemer and Yvonne Aburrow are pleased to announce the release of Pagan Consent Culture: Building Communities of Empathy and Autonomy, a new collection from Asphodel Press.
How might a Druid understand consent? How about a Wiccan, a Thelemite, a Heathen, or a Polytheist? In this collection, Pagans of many traditions show how to ground good consent practices in Pagan stories, liturgies, and values.
Although many Pagans see the body and sexuality as sacred, Pagan communities still struggle with the reality of assault and abuse. To build consent culture, good consent practices must be embraced by communities, not just by individuals—and consent is about much more than sexuality. Consent culture begins with the idea of autonomy, with recognizing our right to control our bodies and selves in all areas of life; and it is sustained by empathy, the ability to understand and share the emotional states of others.
In Part One of Pagan Consent Culture, writers develop specifically Pagan philosophies of consent, tackling complex issues such as power differentials, sexual initiation, rape culture in traditional myths, and relationships with the gods. Part Two presents personal narratives of abuse and healing, as well as policies to help prevent sexual abuse and assault and to effectively respond to it when it occurs. Finally, Part Three provides resources for teaching and practicing consent culture, including curricula and exercises for children and adults.
Pagan Consent Culture is available from Asphodel Press (via Lulu.com) in paperback and electronic formats.
Check out the Pagan Consent Culture website for further resources, as well as a free study guide!
Table of Contents
Part I: Developing Pagan Philosophies of Consent
- Culture of Consent, Culture of Sovereignty: A Recipe from a Druid’s Perspective, by John Beckett
- Thelema and Consent, by Brandy Williams
- Consent within Heathenry, by Sophia Sheree Martinez
- Matriarchy and Consent Culture in a Feminist Pagan Community, by Yeshe Rabbit
- Wicca and Consent, by Yvonne Aburrow
- The Anderson Faery Tradition and Sexual Initiation: An Interview with Traci, by Helix
- Consent. Contact. An Animist Approach to Consent, by Theo Wildcroft
- Seeking a Morality of Difference: A Polytheological Approach to Consent, by Julian Betkowski
- The Charge of the Goddess: Teachings about Desire and Its End, and Their Limitations, by Grove Harris
- Walking the Underworld Paths: BDSM, Power Exchange, and Consent in a Sacred Context, by Raven Kaldera
- Saving Iphigenia: Escaping Ancient Rape Culture through Creating Modern Myths, by Thenea Pantera
- Is “Tam Lin” a Rape Story? Yes, Maybe, and No, by A. Acland
- Godspousery and Consent, by Sebastian Lokason
Part II: Responding to Abuse and Assault
- The Third Degree: Exploitation and Initiation, by Jason Thomas Pitzl
- From Fear into Power: Transforming Survivorship Sarah Twichell Rosehill
- In the Midst of Avalon: Casualties of the Sexual Revolution, by Katessa S. Harkey
- Responding to Abuse in the Pagan Community, by Cat Chapin-Bishop
- Sexual Assault and Abuse Prevention: Safeguarding Policies for Pagan Communities, by Kim and Tracey Dent-Brown, with the Triple Horse Coven
- The Rite and Right of Refusal: Sexual Assault Prevention and Response in Communities and at Festivals, by Diana Rajchel
- Sex-Positive, Not Sex-Pressuring: Consent, Boundaries, and Ethics in Pagan Communities, by Shauna Aura Knight
- Living in Community with Trauma Survivors, by Lydia M. N. Crabtree
- Consent in Intergenerational Community, by Lasara Firefox Allen
Part III: Building Communities of Autonomy and Empathy
- Mindful Touch as a Religious Practice, by Christine Hoff Kraemer
- Consent Culture: Radical Love and Radical Accessibility, by Stasa Morgan-Appel
- Wild Naked Pagans and How to Host Them, by Tom Swiss
- Respect, Relationship and Responsibility: UU Resources for Pagan Consent Education, by Zebrine Gray
- Self-Possession as a Pillar of Parenting, by Nadirah Adeye
- Paganism, Children, and Consent Culture: An Interview with Sierra Black, by Sarah Whedon
- Teaching Consent Culture: Tips and Games for Kids, Teens, and Adults, by Christine Hoff Kraemer
- Asperger’s Syndrome and Consent Culture: An Interview with Vinnie West, Joshua Tenpenny, and Maya Kurentz, by Raven Kaldera
- Consent in Gardnerian Wiccan Practice, by Jo Anderson, with the Triple Horse Coven
- Teaching Sex Magick, by Sable Aradia
- Healing the Hungry Heart, by B. B. Blank
- Additional Resources
- Sample Handout: Tradition-Specific Consent Culture Class
- The Earth Religion Anti-Abuse Resolution (1988)
- A Pagan Community Statement on Religious Sexual Abuse (2009)
The Patheos Public Square question for this month is:
Has Hollywood Become Our National Conscience? Many 21st-century movies—both animated children’s films and big production feature films—have tackled moral and cultural questions in ways that have shaped the public conversation. Is this good and helpful or dangerous? In what ways has Hollywood asked the right questions and shaped the discourse? Can the art of movie-making be an act of social justice?
My answer is, I suppose, “it depends”. If the agenda of the film is generally progressive and inclusive, that’s great — but there are also some harmful tropes in Hollywood movies, and some disappointing things.
Honestly – if I never see another uncritical superhero movie, that’ll be just fine. I am fed up of lone vigilantes and their superpowers. Give me the complex and multifaceted heroes of the Marvel universe, like the X-Men (and women), and that’s much more interesting and diverse. The notion that we will all be saved by Superman or Batman is deeply flawed and annoying. My favourite superhero movie is of course The Incredibles. I also really liked Megamind, because it was ultra-critical of the squeaky-clean superhero. The problem with the whole notion of superheroes like Superman is that they promote the notion that problems can only be solved by a single individual with superpowers, and that there is some evolutionary arc that points towards the appearance of superheroes.
One of the worst things about Hollywood movies is the idea that a man who has been wronged can and should go out like a lone vigilante and take revenge. This is found in film after film and seems to be regarded as mostly unproblematic. Vengeful people end up hurting innocent bystanders and they don’t actually benefit the person they are trying to take vengeance for. It is also part of the rugged individualism that is often claimed to be part of the American psyche. Really, you should all be slightly grumpy and moany like the English. It’s much more fun.
White saviour complex
Another really bad trope is “white people solve racism”, because according to this trope, obviously Black people couldn’t have been resisting and organising on their own, they clearly need a “white saviour” to come and rescue them. Hence we have films about white anti-slavery and anti-racism activists, but not so many about Black activists. The situation is improving here – but the dire example of the film The Help tells you everything you need to know about this phenomenon.
Everyone in the movies is white, male, and straight
A related phenomenon is the notion that everyone in the future is white. Obviously Gene Roddenberry (Star Trek) did his very best to kick this notion into the long grass, with the wonderful Ahura (played by Nichelle Nichols), and other great characters. Firefly and Babylon 5 also get honourable mentions here for having more than one excellent black character (the doctor in Babylon 5, and Zoe and Shepherd Book in Firefly). But other films and TV shows quite frequently have an overwhelming number of white characters. But where are the LGBT characters?
I was very excited by the new Star Wars movie, The Force Awakens, from the perspective of equality. There’s a film that passes the Bechdel Test.
For those who are unfamiliar with it, the Bechdel Test
asks whether a work of fiction features at least two women who talk to each other about something other than a man. The requirement that the two women must be named is sometimes added.
Another measure of representation is the DuVernay Test:
… named after critically-acclaimed director Ava DuVernay behind 2014’s Martin Luther King, Jr. biopic Selma.
Newly coined by the New York Times writer Manohla Dargis, the DuVernay test passes if a film portrays “fully realized” African Americans and other minorities who have their own plotlines, motivations, desires, and actions that are not informed by white characters.
However, the fact that we needed a Bechdel Test and a DuVernay Test in the first place, because there are so few films that have well-rounded female characters or people of colour in them, is sad.
A Tumblr blog, Every Single Word, has highlighted the lack of representation of people of colour in Hollywood films. Buzzfeed’s Fiona Rutherford explains:
The project’s founder, Dylan Marron, cuts and edits movies to remove all lines spoken by Caucasians – and the resulting clips are pretty depressing.
In the Biblical epic Noah, for example, there are no speaking roles at all for people of colour.
But then we get absolute face-palm moments like the fact that the film Suffragette completely failed to include any women of colour in it, despite the fact that there have been Black and Asian people in Britain for centuries (though not as many as there are now), and ignoring the fact that Sophia Duleep Singh was the next President of the Committee of the Suffragette Fellowship after Mrs Pankhurst’s death, and was active as a suffragette around the time depicted by the film.
There is an equivalent test for LGBT inclusion in films, called the Russo Test:
- The film contains a character that is identifiably lesbian, gay, bisexual and/or transgender.
- That character must not be solely or predominantly defined by their sexual orientation or gender identity (i.e. the character is made up of the same sort of unique character traits commonly used to differentiate straight characters).
- The LGBT character must be tied into the plot in such a way that their removal would have a significant effect.
The obvious film that would pass this test would be the recent film Pride, which was totally awesome and most of the characters were gay and lesbian (though there were no bisexuals or transgender people). It wasn’t a Hollywood film though, it was a British film.
Apparently the film Stonewall (about the Stonewall Riots) was really disappointing, in that it made all the trans people (who were most of the main instigators of the riot) into gay characters instead. And reviews of Dallas Buyers’ Club (in which the main character was trans) were mixed, but it was widely agreed that the trans character should have been played by a trans person.
However, things are looking up: back in the day, LGBT, Black, and women’s films were considered niche and special interest. Now they are making big bucks at the box office, that notion is being gradually overturned. But the fact that Suffragette, Stonewall, and similar films were made at all – even with the massive flaws that they had – is encouraging. They could still have been a lot better, though. On balance, I would say that Hollywood these days is generally progressive, but could try harder.
The under-represented, the misrepresented, and the invisible
What about making a decent film about Native Americans (and no, Dances with Wolves does not qualify). Films about trans characters seem woefully thin on the ground, and I can’t remember ever seeing a film about a bisexual character. And some films about Pagans that represent us as something other than teen witches whose spells go horribly wrong (like in The Craft) or witches who never actually do any rituals (like Practical Magic) or witches who summon a demon Jack Nicholson (is there any other kind?) or sex-mad Pagans desperate for a sacrifice (The Wicker Man).
What about the environment?
I would also like to see more films that deal seriously with climate change and the environment. Avatar was alright, but we need more films that inspire people to care for the Earth and the environment. I can’t even think of any recent films about our relationship with Nature right now. Though I really liked The Emerald Forest (1985), and the screenplay was by Rob Holdstock.
I don’t like zombie films, horror films, war films, films about the inner workings of capitalism and the law. The kind of films I like are the ones that are quirky and funny and show unexpected solidarity and community between people. Most of the films that I have loved over the last decade or so were made by the excellent Working Title, not Hollywood. I like films where the underdog wins the day, and the powerful are brought low. I like science fiction where interesting characters struggle against dystopias. I like films that question the notion of superheroes, and show solidarity being the key to overcoming oppression.
The great thing about science fiction is that it can show us alternative worlds, both good and bad. Science fiction holds up a mirror to our contemporary dilemmas and mores, and asks “but why does it have to be this way?” Science fiction isn’t about the future, it is about the present. It says, “Don’t dream it – be it.”
What if Planned Parenthood is defunded and shut down– where should women and men go for the other 97% of funded services PP currently provides?
What if we notice a dropped stitch? What if we don’t?
What if we’re all more genderfluid than we admit?
What if sexuality isn’t a wound?
What if the nuclear family is not the only available model? What if it isn’t the best?
What if Black lives matter?
What if a question mark is a fish hook?
What if abortion is allowed to be an ambivalent and uneasy act, safe and legal?
What if women live into their sexualities as a source of power with, not power over?
What if men do that too?
What if you could say how unhappy you are?
What if a woman’s voice is the tree falling in the forest?
What if women’s voices weave another forest?
Epistemology of Mother, A Cloud of Permeable or #PinkOut
Wendy Vardaman and Sarah Sadie
Few topics have stirred as much passionate response
now there is a plank in the platform of the Republican party denying any place
in the short time I’ve belonged to this listserv as the one that exploded over the seemingly innocuous color pink, and
for abortion even in cases of rape or incest. This feels like the final thundering chord (although I know
although I didn’t join the discussion, I, too, feel strongly about the subject. Reading the posts on the color
it’s not—there is so much more they could try to do, try to take from us) of their grand crescendo,
and its associations—Cinderella, Barbies, stickers,
building for a year now. A year when
I was surprised by the emotional and political
terms such as “birth control”
connotations it carries
“sluts” “vaginal ultrasounds” “vaginas” have been bandied about
for so many of us and disturbed by the way
we debate the difference between “legitimate” and “forcible” as applied to
pink got tossed back and forth as if it were some uniform monolith
the act of rape.
when a moment’s reflection serves to demonstrate this obvious fact: pink is not one color.
What other qualifiers shall we hear?
My pinks are mostly dark, vivid, intense, like the other hues that fill the house of a recovering depressive
At last now we have it out: all abortion, any abortion, is never to be condoned, never to be pardoned,
avoiding medication. Color like exercise gives me a lift, so I have it everywhere and in unlikely combinations
never to be considered and never to be allowed. All of this has me walking in a cloud of permeable
that would probably overwhelm many people. Pink in multiple manifestations happens to be a favorite,
sadness, like a mist. It plunges me back to a time a few years ago
although I don’t like the pale variety by itself, any more than large doses of other pastels. I do feel nostalgic
when these questions were live for me on a very personal level. One summer evening, blue sky endless,
looking at 1960s’ hot pink—my mother wouldn’t paint my bedroom that color decades ago,
my husband and I were out for a neighborhood walk. It was
attempting to satisfy me with a bright pink velvet pillow for my orange bedspread. Years later I painted
the sort of weather, the sort of evening, that draws people out of their homes and out into their yards
my dining room an intense sockeye-salmon swirled with orange, a nod to the years my husband and I lived
and the streets and sidewalks. I don’t remember what we were talking about, but
in Seattle, and saved my favorite deep pink for the kitchen,
for a number of days I had been wrestling with
patterning walls and cabinets with combinations of
difficult questions. Finally, I turned to him in the middle of the
fuchsia, yellow, lavender and deep red-violet. Dabbling in textiles I’ve paired pink with navy and turquoise, and
sidewalk, stopped for a moment, and said “I have come to a decision. If I ever were to get
lavender, blue, and red in hand-woven table-runners. I’ve sewn curtains, pillow covers, and clothes that include its different shades and echo those
pregnant again, I would abort the baby.” And then I broke down crying, there on the street.
in my great-grandmothers’ quilts hanging on the living room walls.
This piece was written in collaboration with my colleague and friend, Wendy Vardaman. I am so grateful for her ideas, her example and her friendship.