The social world as it is currently structured is the product of a particular set of assumptions about the world, about the role of different genders, and about the relative worth of different social roles and different cultures.
The fact that people can own land, that property is deemed more important than human life by our current laws, that those with wealth and property are given more power and status, that making war is given priority over creating community or protecting the most vulnerable people, that certain social functions are seen as female and others are seen as male – these are all cultural constructs resulting from thousands of years of looking at the world in a particular way. They have been built up by custom and practice over a couple of millennia. But they are not inevitable.
A lot of our current social and economic structures exist because of agriculture. Hunter-gatherer and other early societies organised themselves differently. The archaeologists excavating the Neolithic site of Çatalhöyük in Turkey have discovered that there was very little gender specialisation in people’s roles, and that people from different genetic groups lived together.
Many of our current legal and social systems come from the structures imposed by Christianity and its cultural ancestors (such as the Akkadian empire). Many ancient pagan and polytheist societies were organised differently, with matrifocal culture, matrilineal inheritance, collective ownership, and other variations.
Different social models
Patriarchy is a system where descent is counted through the male line, and property passes from a father to his first-born son. This meant that a man had to control the sexuality of the the woman he had children with, otherwise he might pass his property on to another man’s son. Women were punished, often killed, if they had sex with a man who was not their husband. The word “patriarchy” means “rule of the fathers”, and before the rise of feminism and the emancipation of women, the father was the head of the household, and men had a considerable amount of power over women. Married women in England could not own their own property until 1870, and if a couple split up, the man got custody of the children. Various patriarchal systems are still in force in many parts of the world, and patriarchal attitudes persist everywhere.
It is worth noting that unless there is a notion of individual property rather than communal property, there can be no notion of inheritance, so patriarchy would be unlikely to exist without the concepts of private property and inheritance.
Patriarchal societies also tend to enforce rigid gender roles for men and women, and often separate the sexes into different spheres of activity. Women are frequently required either to stay in the house, or to wear a veil when they go out.
Rape culture is the patriarchal belief that women do not like sex (a belief promoted by so-called radical feminists as well as “men’s rights activists”), and that men are inherently predatory and want sex all the time. According to this view, women always have to be coerced or cajoled into sex. This erases the possibility of meaningful or enthusiastic consent. In this view, any woman who actually enjoys sex is a “slut” and is therefore “fair game” to be hit on by men (note the predatory language). Think of all the times you have heard the idea that a rape victim was somehow “asking for it”.
Rape is mostly about exerting power over the victim; it is mostly not about fulfilling a sexual urge. It is also worth noting that when a man rapes another man, it is often done to “feminise” the victim, in other words, to exert patriarchal power over him. A similar motive occurs in the so-called “corrective rape” of lesbians by men – an attempt to “put them back in their place” in the patriarchal power hierarchy.
Kyriarchy is an expansion of the concept of patriarchy to include hierarchies of class, sexuality, and race. According to Wikipedia:
The word is a neologism coined by Elisabeth Schüssler Fiorenza in 1992 to describe her theory of interconnected, interacting, and self-extending systems of domination and submission, in which a single individual might be oppressed in some relationships and privileged in others. It is an intersectional extension of the idea of patriarchy beyond gender. Kyriarchy encompasses sexism, racism, homophobia, classism, economic injustice, colonialism, ethnocentrism, militarism, and other forms of dominating hierarchies in which the subordination of one person or group to another is internalized and institutionalized.
Multiple inheritance is a system in some societies where property to be inherited was divided equally between the children of the owner. The problem with this approach was that it created smaller and smaller parcels of land. The interesting thing about this system is that there are no “surplus” males to be sent away to conquer other lands.
Matriarchy is a system in which the mother or oldest woman heads the family. The most important line of descent and relationship is that traced through the female line. It is also defined as government or rule by a woman or women. There are no known purely matriarchal societies.
Matrifocality is where the family is focused on a woman, usually the mother (typically because the male is absent). It does not imply anything about power outside the home. It can also be used to indicate that more “feminine” values (such as nurturing, relationship, and negotiation) prevail.
Matrilineality is the tracing of descent through the female line. It may also correlate with a societal system in which each person is identified with their matriline – their mother’s lineage – and which can involve the inheritance of property and/or titles. Many cultures (especially Celtic and Native American and Jewish) trace descent through the female line.
Egalitarian systems do not advocate the specialisation of roles by gender; do not regard people as property; and are non-hierarchical.
What does this have to do with the Pagan revival?
There were many factors that prompted the Pagan revival. One was the disenchantment of the world – the sense that everything was emptied of meaning and sacredness, because everything had become a commodity. So people began to see Nature as sacred. Another was the loss of the Divine Feminine and the relegation of women to second-class citizens. So the Pagan revival went hand-in-hand with the rise of feminism and ecological awareness. There was also an important utopian, socialist, and gay aspect to the early phase of the Pagan revival – mainly embodied in the persons of Edward Carpenter and Goldsworthy Lowes Dickinson.
Among the impulses and stirrings that led to the Pagan revival, people began to look at alternative ways of organising communities, relationships, and property. They looked forward to imaginary utopias, and back to earlier societies, and outwards towards other cultures. They examined existing social structures and realised that they were grounded in a particular way of looking at the world – a patriarchal, hierarchical, heterocentric, property-oriented, capitalist, Protestant way of looking at the world. Some realised that our attitude to the Earth – regarding her as a resource to be used instead of a mother to be cherished – was inherently patriarchal. So they began to imagine other ways of relating to each other and to the world. That conversation, that process of reinvention, is still going on, not only in the Pagan and polytheist community, but in other communities too.
So, examining social structures and relationships has everything to do with Paganism. It’s about how we relate to the Earth, to other animals, and to our deities.
If we cease to see land as a resource to be used, and instead see it as a sacred place, then we begin to realise that it cannot be owned.
If we begin to see women as subjects rather than objects, we begin to realise that women cannot be owned, and women’s sexuality should not be controlled.
When we come to see all life as sacred, we come to see all that sustains life as sacred.
The earth is a living, conscious being. In company with cultures of many different times and places, we name these things as sacred: air, fire, water, and earth.
Whether we see them as the breath, energy, blood, and body of the Mother, or as the blessed gifts of a Creator, or as symbols of the interconnected systems that sustain life, we know that nothing can live without them.
To call these things sacred is to say that they have a value beyond their usefulness for human ends, that they themselves become the standards by which our acts, our economics, our laws, and our purposes must be judged. No one has the right to appropriate them or profit from them at the expense of others. Any government that fails to protect them forfeits its legitimacy.
All people, all living things, are part of the earth life, and so are sacred. No one of us stands higher or lower than any other. Only justice can assure balance: only ecological balance can sustain freedom. Only in freedom can that fifth sacred thing we call spirit flourish in its full diversity.
To honor the sacred is to create conditions in which nourishment, sustenance, habitat, knowledge, freedom, and beauty can thrive. To honor the sacred is to make love possible.
To this we dedicate our curiosity, our will, our courage, our silences, and our voices. To this we dedicate our lives.
–from Starhawk, The Fifth Sacred Thing
When we see all life, and all that sustains life, as sacred, we will truly honour and celebrate diversity, and the “inherent worth and dignity of every person” – people of all colours, all sexualities, all genders.
A place or a being who is sacred cannot be owned, so societies that regard them as sacred will also be egalitarian, co-operative, and consensual.
All you need is love, all together now
All you need is love, everybody
All you need is love, love
Love is all you need – The Beatles – All You Need Is Love
I am immensely heartened by the legalisation of same-sex marriage across the United States of America by the Supreme Court ruling, and by popular referendum in Ireland. Even the Pitcairn Islands have legalised it, despite not having any gay couples living there. This makes the US the 23rd country to legalise it. Given the large number of people in same-sex relationships who want to get married, it seems like a very good idea, especially when it grants access to all kinds of other benefits (the ability to visit your spouse while they are dying in hospital, the ability to be named as their spouse on a death certificate, and so on). And we should celebrate our victories along the way. However, it does not mean that the struggle for equality is over.
- In the US, there are still 28 states where employers are permitted to fire people for being LGBTQIA. (In the UK, employment discrimination on the grounds of sexuality or religion was outlawed in 2003.)
- The freedom to marry may quickly become the coercion to marry, both from outside and within the community
- Trans* people, especially trans* people of colour, are at much higher risk of murder and suicide than other groups.
- Disabled LGBTQIA (and straight, presumably) people stand to lose a considerable portion of their disability benefit if they get married (because then their spouse is expected to support them).
- LGBTQ asylum seekers (in the US, the UK, and other countries) are treated badly, incarcerated with people who are homophobic and transphobic, and routinely disbelieved about their sexual orientations, and deported back to countries which will persecute them.
- Homophobia is still rife in schools, and the LGBT teen suicide rate is still much higher than that of straight teens.
- Intersex people are still routinely given surgery at birth to make their bodies “fit” the gender they have been assigned. Quite often, it is not the gender they would have chosen for themselves.
- People in polyamorous relationships still won’t enjoy legal protection.
All of the above is why I would urge you to support the LGBTQ Bill of Rights.
I really the enjoyed the fact that my Facebook feed was full of rainbow profile pictures, as loads of friends, both straight and LGBTQIA, rainbowed up their profile pictures. Because they were celebrating with the LGBTQIA community, and they didn’t care if anyone else thought they might be gay. Could you have imagined that, twenty years ago? Ten years ago?
Same sex marriage has been a stunning success in so many places because it is not particularly complicated, and it is easy to get behind it. BECAUSE LOVE. Everyone can get behind it, everyone can understand it. Two people in love – awww, right? Obviously it is a bit more complicated than that, because marriage is all tangled up with property and legal status and all that kind of stuff – and until relatively recently, marriage was a massively patriarchal thing designed to ensure that a father (who owned the property) could be sure that his biological offspring would inherit his property, because he knew his wife had not had sex with anyone else.
However, it was the concept of romantic love that changed heterosexual marriage for the better. Before the rediscovery of romantic love, and the invention of chivalry, women were mere chattels who could be exchanged as part of a contract. That is why so many of Molière‘s plays champion marrying for love against marrying for the furtherance of parental property deals.
Chivalry, and the accompanying tradition of courtly love, schooled the uncouth knights of Europe in the art of behaving like somebody who actually read books and knew one end of a lute from the other. Prior to this, they had been too busy indiscriminately raping, pillaging, and looting their way across Europe and the Middle East, all in the name of Christendom, in an activity usually referred to as the Crusades.
In fact, it may have been contact with the Muslim world that started the tradition of courtly love, according to Wikipedia:
The notions of “love for love’s sake” and “exaltation of the beloved lady” have been traced back to Arabic literature of the 9th and 10th centuries. The notion of the “ennobling power” of love was developed in the early 11th century by the Persian psychologist andphilosopher, Ibn Sina (known as “Avicenna” in Europe), in his treatise Risala fi’l-Ishq (“Treatise on Love”).
It took a good few centuries, and the subsequent introduction of the concept of companionate marriage, followed by the impact of feminism, but eventually heterosexual marriage started to be more equal. But it was the concepts of courtly and romantic love that started the process.
The other day someone commented on Facebook that same-sex marriage is important because, “for some straight people, it is the only thing that makes them realise that queer people are human too”. I would argue that the concept of love (courtly and romantic) achieved the same thing for women.
Contrasted with the slow progress of equality in heterosexual marriage, the rise of same-sex marriage has been meteoric, and that in itself is quite an achievement – in England and Wales, homosexual activity between consenting adults over the age of 21 was legalised in 1967. It was not legal in Scotland until 1981, and in Northern Ireland, not until 1982. I was gobsmacked recently by an article by Colm Tóibin, in which he commented that some otherwise liberal people were unaware that same-sex relationships involve love:
I met a prominent Irish feminist, someone had been at the forefront of the women’s movement, and she too expressed surprise at the intensity of the relationship between the two men in the book. “They sound like straight people,” she said. I told her that that was because they were like straight people, that they wanted intimacy and love, they wanted each other, they wanted ease in their domestic and family lives. They also wanted their relationship to be publicly recognised. They wanted to move out of the shadows and into the light.
I am unsure of how anyone could be unaware of this, as it seems kind of obvious to me – but then I recall how, when I published a piece celebrating the legalisation of same-sex marriage in the UK in a magazine of which I was the editor, someone commented that “you already had one article about sex in that issue, did you really need another one?” I was appalled by the assumption that same-sex marriage is only about sex, and not about love and equal rights.
Progress is incremental
So, you think same-sex marriage is not enough? That we need polyamorous marriage, marriage that is not entangled with property rights, and an understanding that not everyone wants to get married? Well, yes, but let’s celebrate this milestone on the road to equality, because it’s all about love, and that is worth celebrating. Recently, it was the anniversary of Loving vs Virginia (1967), the Supreme Court case in which laws against people of different colours marrying were struck down. Someday, the idea that two people of the same sex were not allowed to marry will seem as bizarre as the idea that two people of different colours couldn’t marry. It was particularly apt that the couple bringing the case were called Mr and Mrs Loving.
Today we celebrate, tomorrow the struggle goes on.
Pagans care about the same issues as everyone else – poverty, war, racism, homophobia, transphobia, the environment, saving indigenous lifeways, knowledge, and culture, women’s rights, cruelty to animals, and so on. Like any other movement, there are many different opinions in the Pagan movement: some Pagans don’t care about these things; some take a different view of them; and some care about them very much more than the average.
But there are some issues that are associated in people’s minds with being Pagan, the two most obvious ones being environmentalism and feminism. Many people have claimed that Paganism is a Nature religion (and many others have claimed that it’s not), and since Paganism and Nature-worship are synonymous in many people’s minds, caring for the Earth seems like an obvious thing for Pagans to want to do. And since the Earth is often viewed as a goddess, or as the Goddess, Paganism is an obvious choice for anyone who wonders why so many monotheists view their deity as exclusively male.
Pagans care about the environment for many and varied reasons. Some people became Pagans because they care about the environment; others began to care more about the environment after becoming a Pagan. Either way, Pagans recognise that the Earth is our mother, and if we don’t take care of her, we will all die, and so will many other species.
The earth is our mother,
we must take care of her.
Hey yanna, ho yanna, hey yan yan.
Her sacred ground we walk upon,
with every step we take.
The earth is our mother,
she will take care of us.
The causes of our current destructive course are many and complex. Some people blame capitalism; others blame consumerism; and others blame the dominionist views of conservative Christianity. I blame all three, and think they are historically interlinked.
Capitalism does not simply mean a market economy; it means the investment of surplus money in a business venture. This means that instead of being accountable to the whole community, a company becomes accountable to its shareholders, and shareholders generally want only one thing: a profit.
Consumerism is not simply wanting nice things; it is the view that only having nice things makes you happy, and the drive to acquire more and more nice things.
Dominionism is the view (derived from the book of Genesis) that God gave the Earth to humans for our use.
A major contrast with these views is deep ecology, which advocates the inherent worth of living beings regardless of their instrumental utility to human needs, and argues that this requires a radical restructuring of modern human societies. This certainly chimes in well with the Pagan world-view, and I explored the ecological and embodied world-view in two previous posts, Eco-spirituality and theology and Eco-spirituality in practice.
The language of ecology can be problematic, especially when it gets co-opted by business trying to preserve the status quo. Sustainability used to mean living in a way that prevents damage to the environment and loss of species habitat; now it has been co-opted to mean something like ‘greenwashing‘ (paying lip-service to environmental concerns while actually continuing to act in a destructive way), or buying carbon credits and continuing to release carbon dioxide into the atmosphere. The “environment” implies something that surrounds us, but which we are not necessarily part of. We are part of the environment and of ecosystems; we are not separate from our habitat.
A group of Pagans (of which I was one) have recently produced A Pagan Community Statement on the Environment, which has been translated into several different languages and has now reached around 5000 signatures. Whilst a statement will not fix things on its own, what it does is articulate the principles and practices which will help to fix things, and signing up to the statement means a commitment to its principles and to doing something for the planet.
Some people became Pagans because they were feminists; others began to focus more on equality after becoming a Pagan. Either way, feminism is a natural bedfellow of Paganism, because most Pagan traditions worship a Goddess or goddesses, and value diversity and equality.
The roots of feminism lie in three simple premises:
- that women are equal to men,
- that women are not currently treated equally in society,
- and that we should do something about it.
However, as with any other philosophy, there is more than one flavour of feminism, because not all feminists necessarily agree on the correct tactics for getting rid of inequality, or indeed on who counts as a woman.
Variants include: Amazon, Analytical, Anarchist, Atheist, Black, Chicana, Christian, Conservative, Cultural, Cyber, Difference, Eco, Equality, Equity, Fat, French, structuralist, Global, Individualist, Islamic, Jewish, Lesbian, Liberal, Lipstick, Marxist, Material, Maternal, Mormon, Neo, New, Postcolonial, Postmodern, Poststructural, Pro-life, Proto, Radical, Separatist, Sex-positive, Social, Socialist, Standpoint, Third world, Trans, Transnational, and Womanism. There is even an online quiz for deciding what kind of feminist you are.
Here are some of the ones that share concerns with Paganism:
According to Wikipedia, “Anarcha-feminism, also called anarchist feminism and anarcho-feminism, combines anarchism with feminism. It generally views patriarchy as a manifestation of involuntary coercive hierarchy that should be replaced by decentralized free association. Anarcha-feminists believe that the struggle against patriarchy is an essential part of class struggle, and the anarchist struggle against the state. ” Historically, anarchist feminists included those who advocated free love and campaigned against marital rape and the subjugation of women.
Black feminism: Black feminist theorists argue that sexism, class oppression, and racism are inextricably bound together. The way these relate to each other is called intersectionality. The theory of intersectionality has been adopted by many other feminists and social theorists. According to Barbara Omolade, ”Black feminism is sometimes referred to as womanism because both are concerned with struggles against sexism and racism by black women who are themselves part of the black community’s efforts to achieve equity and liberty”.
Eco-feminism: According to Vandana Shiva, women have a special connection to the environment through our daily interactions. She says that women in subsistence economies who produce “wealth in partnership with nature, have been experts in their own right of holistic and ecological knowledge of nature’s processes.”
Obviously there are lots of other things that Pagans care about, but these are two areas that are fairly central to why so many people have joined the Pagan movement.
This post is part of a series, Paganism for Beginners. All the posts in this series will appear in the category ‘A Beginner’s Guide‘. You can find them by clicking on the ‘FILED UNDER’ link at the foot of the blogpost.
The next post in the series will be on controversies in the Pagan community, where I attempt to summarise all the controversies of the last few years, including racism, transphobia, Wiccanate privilege, and more.
In a time when hate towards women seems at a fever pitch, do we not need to answer with: that which you hate and try to destroy is sacred. That which you try to control is beyond your control. That which you try to define and shame is beyond your definition or judgement.
–Jason Pitzl-Waters, from “Goddess in Times of Horror,” The Wild Hunt
What could be less sexy than
a woman writing down plain truth
about her body and her marriage?
Putting this poem before you is more revolutionary than it should be.
This body is stretchmarked
from my shoulders to my knees,
as though a thousand pearl-eyed fish
had shivered kisses as I surfaced
through time’s suck and whinge. …
People who hate women—the culture(s) that hate women—insist that we smooth ourselves into a sort of plastic perfection, or hide our imperfect selves in shame and embarrassment, enduring ridicule, taunt, insult, oppression.
Rucks and pockets and sprouted hair,
brought on by pregnancies and arguments
and weird hormonal shifts…
But the Goddesses are not merely Arthur Rackham or Dante Gabriel Rossetti pasty-face dames trailing their robes in the water, nor are they only the scantily clad, t and a flaunting fantasies of (too many) comic books–and I’m certainly a far cry from those ladies fair. I insist upon myself: female, full, rounded and loud, complicated, desirous, furious, silly or thoughtful, confused or effusive or sexy as hell by turns. I insist on finding language to embody that woman. Me.
…now my skin
looks like the skin of a lake
when a chilly breeze ripples across…
Embodiment. Radical love for oneself as a way of loving world, loving creation. Pagan religions insist on immanence: finding god(s) in the world–in science, in nature, among people, and by embracing our own bodies. Deity as manifest, infusing our daily lives. Woman hating, body hating (and many, many women also hate the female body) goes directly against the idea of immanence. This is an old argument, an old duality, played out today through social media, movies, omnipresent advertising images and in the languages we inherit.
Some people claim that writing about oneself in a poem is narcissistic and/or tacky. Never mind that for now. If women don’t write ourselves, who will write us? How will we be portrayed? We know the answers to those questions. We know the language others will find.
I want every woman to insist on herself—and to be free and able to do so— whoever she is, intensely and immediately and forever and get to the work she must do in the world, without fear. To be in her body without having to wade a river and breathe an atmosphere of sludge and hate and violence. And we should look twice, and three times, even, at how female deities are portrayed in our own traditions.
We love and embrace sensual, sensory experiences as part of worship. What images do we find on our altars, in our gatherings, posted on our pages?
…Or skin of ocean.
(I have come to believe
life and love are questions of dilation.)
It shouldn’t be so crazy to want women to be able to laugh loud and move free. To be loved and admired and celebrated for who we are, as we are. But it still is, damn it, so here I am.
Against the shiny minor goddesses
I set moles, gray hair,
and crows feet…
Lots of people have written lots of good words about this—here, and here, and here and many places more–and how we cannot continue to live in and with such hate. How our daughters and our mothers and our sisters and our wives and we ourselves —ourselves– deserve better. I’m thankful for all the good words. I’m thankful for all the anger and the love and the people working for change.
…signs of good humor,
of pain endured and pain’s release.
Meanwhile I try to stand tall, walk straight, laugh outright when I feel joy, shout from my belly when I feel anger, and weep on the ground when I feel sorrow. To live life fully and unafraid, to live embodied, jiggly and giggly and wiping up the jam spilled in the kitchen, and to help others do the same. Because I insist on you, and your wildness, too.
This is more revolutionary than it should be.
The recent arrest of Kenny Klein, Pagan author and musician, on 25 counts of possessing child pornography, although this has not yet resulted in a conviction, has prompted everyone to ask, how can we keep our Pagan communities safe from people like this?
There was a horrific abuse case in the UK in 2012, but those involved were not part of the wider Pagan community, or of the Gardnerian and Alexandrian Wiccan community; nor it seems, of any recognisable Wiccan or witchcraft community.
Nevertheless, the widespread nature of abuse in society means that sooner or later, it is simply statistically likely that some member of the Pagan community will perpetrate some kind of abuse.
In response to cases which came to light in 2010, Jason Pitzl-Waters called for an ethics statement on abuse. In response, Brendan Myers and a group of others created a community statement and invited people to sign up to it. This is alright as far as it goes, but it is not enough, because it does nothing to challenge the silencing of victims of abuse.
However, this is not just about ensuring zero tolerance of child abuse in our communities; it is also about creating a safe space for everyone. That means zero tolerance of creepers – people who think it is acceptable to sexually harass others. It also means that we cannot sweep rape, domestic violence, and abuse in our communities under the carpet. If someone is brave enough to say they have been raped and abused, we should believe them. We should also encourage them to go to the police. And for those of you who are thinking that the police don’t take rape allegations seriously, rape convictions are at an all-time high, with the conviction rate in the UK currently at 63%.
I have heard too many stories of people being told off for “rocking the boat” when they have complained of sexual harassment, rape, and domestic violence. I have been in situations where Pagan men have not understood that no means no. Being in the same bed as someone does not constitute consent to sexual activity. Consent is continuous and explicit, not merely acquiescing to the sexual act because it is easier than arguing.
We are supposed to be a community that values women, that believes women are the embodiment of the Divine just as much as men, if not more so.
We are a community that celebrates all acts of love and pleasure. Well, let me tell you right now, anything less than enthusiastic consent is not an act of love and pleasure. Love and pleasure are sacred. Rape and abuse are the most horrible violations of the sacred integrity of the human body.
What is enthusiastic consent? It is where sexual partners actively describe what they do and don’t desire. It means not just avoiding a No, but actually getting a clear Yes. And not just a yes to sex, but also a yes to all the other activities that surround it. Maybe your partner doesn’t like being touched in a particular way, or in a particular place – so don’t touch them there, and/or don’t touch them like that.
It became clear after the Steubenville rape case that many people thought that an unconscious drunk girl was “asking for it”. The victim was blamed for “ruining the careers” of the young men who raped her. No, they ruined their careers by raping her. More importantly, they also ruined her life.
Many anti-rape posters are victim-blaming and slut-shaming. The only ones that actually reduce the rates of rape are the ones that make it clear what consent means, and what rape means. The “Don’t be that guy” campaign in Canada, which does make it clear that non-consensual sex is rape, has reduced the rate of rape by 10%.
We live in a rape culture, where a woman who gets raped is blamed for complaining about it, rather than the rapist being blamed.
People assume that rapists are 100% evil and bad, therefore the “nice” people they know can’t possibly be rapists. But a very high percentage of rape and sexual assault is committed by partners or acquaintances of the victims.
We live in a rape culture, where every time someone brings up the subject of rape, someone says, yes but men get raped too. They do, but the numbers are much fewer than the number of women being raped, and it is often done as a form of power-over to ‘feminize’ the man who was raped.
We live in a rape culture, where men’s rights activists are rape apologists, who claim that women were asking for it, or are just frigid, or were to blame for being raped. They claim that feminism is emasculating men, or they blame their mothers for not making them proper men. Or something. So they go down to the woods to hang with the dudes and connect with the “male energies”. And some of these people use Paganism as a cover for these activities.
We live in a rape culture, where rape apologists claim that men “need” sex, or that it is in their nature to be rapists; that’s why women are the ones who have to take all the preventive measures against rape, like not dressing “provocatively”, not walking home late at night, not getting drunk and incapable. This is horrible slut-shaming nonsense, but it is also grossly unfair to the majority of men who are not rapists.
We live in a rape culture, where people derail conversations about rape culture by claiming that women lie about being raped. This represents a tiny minority – and if we did not live in a patriarchal culture of slut-shaming, where women who have sex at all are regarded as sluts, no-one would need to lie about it.
“In the period of the review, there were 5,651 prosecutions for rape and 111,891 for domestic violence. During the same period there were 35 prosecutions for making false allegations of rape, 6 for making false allegation of domestic violence and 3 for making false allegations of both rape and domestic violence. ” (from page 2 of the UK Crown Prosecution Service report on false rape allegations, March 2013)
Pagans think that we are immune to the problems of the wider society, including rape culture, because Pagans are ethical, or because high priestesses are very wise and intuitive and supposedly always filter out dodgy people, including rapists and abusers. I am aware of enough cases of sexual harassment, rape, and domestic violence among the Pagan community to know that that just is not true. And besides, some of these people are downright manipulative, and can be quite convincingly ‘nice’.
So what can we, the Pagan community, do about it?
I have said it before, and I will say it again: we need a safeguarding policy and committees for Pagan communities, of people trained in safeguarding. I do not care how difficult it would be to set up. We need it, period. Yes, I know covens and other groups are autonomous; I know the Pagan community is more of a network than a gathered community; I know it would cost money, and maybe only have partial coverage – but we need to do it. Which would you rather join – a coven/grove/hearth that is signed up to the safeguarding committee, or a coven that isn’t?
We really need to have consensus: no more creepers, no more rapists. If a woman says she doesn’t like someone’s behaviour – don’t just ignore her, or tell her it’s not that serious, or tell her not to rock the boat, or take the piss out of the perpetrator – bar the perpetrator from the group for a period of time, or permanently, depending on the seriousness of the act.
Do not tolerate creepers (today’s creeper is tomorrow’s rapist). If a woman says she has been assaulted, believe her, and encourage her to report it to the police. If a woman objects to sexist behaviour and/or creepy behaviour (e.g. unwanted touching) don’t silence her. If you hear someone making misogynist, homophobic, transphobic, or racist comments, challenge them and make it clear that their views are not welcome in the Pagan community. Tell the perpetrator of sexual harassment that that sort of behaviour is unacceptable. We need to do this to make the community safe for everyone.
Silencing the victims of sexual harassment, rape, and abuse happens over and over again. The parable of the rats on the boat gives a powerful illustration of silencing and victim-blaming.
In the past couple of days I have been feeling very angry. I have been angry about sexual harassment, sexual assault, creepy douchebaggy harassy behaviour, men exploiting the way in which women are socialised into being polite and non-confrontational for the purposes of the aforementioned creepy douchebaggy harassy behaviour, and also the fucking cover up and culture of silence around the above. Especially the phrase “don’t rock the boat”. As in “don’t say anything to that creepy guy in X society who always hangs around the youngest women possible; that would be rocking the boat”. As in “don’t make a big deal about that one guy who sent you those creepy, sexually harassy emails: don’t rock the boat”. As in “yeah, there’s this guy who’s a creep and we all know about him but we don’t DO anything about him because we don’t want to rock the boat” (oh my god, the amount of times I’ve heard this). This is a stupid fucking metaphor which is used to silence women and values calmness and stability (and the feelings of creepers and sexual harassers) above the feelings and comfort and happiness of those women.
When someone complains about sexual harassment or abuse or rape, don’t assume that they are just being vindictive against the accused person. Don’t dismiss or make light of their concerns. Encourage them to report it to the police, and to get specialist support.
However, if a victim does not feel able to go to the police, because they do not have physical evidence, or the abuse happened a long time ago, or because the police in their area are not supportive of rape victims, that is their choice, and should be respected. Don’t make them feel ashamed for not going to the police. They may already be feeling shame for a variety of reasons.
Of course we need to be careful about rumours from third parties. There have been some vicious rumours that have gone round the Pagan community, and far too few people checked on both sides of the story – but they are suddenly very keen to say “oh well we don’t know both sides of the story” when it comes to allegations of abuse.
Don’t make excuses for creepers and claim that they are “just socially awkward” – that is no excuse. There are behaviours that are creepy and unacceptable: commenting on the bodily characteristics of others (just because your tradition practices nudity, does not give you the right to comment on the size of other member’s breasts or penises or extra weight); unwanted touching, especially on areas of the body that are considered erotic, is harassment. Everybody knows what makes people uncomfortable, but we are all too polite to challenge these behaviours.
All covens, groves, hearths, moots and groups need to educate their members about consent and enthusiastic consent, and make it clear that violations of same will not be tolerated. Have a regular talk at your local moot, make sure people understand the issues, and that sexual harassment will not be tolerated. If a new person joins your coven, grove or hearth, make sure that they understand about consent.
I can think of a Pagan pub moot that collapsed due to the presence of someone whom everyone considered to be a creeper, and no-one wanted to be in the room with him on their own, and yet no-one asked him to leave, so in the end, the group collapsed, because no-one turned up in case they were alone with the creeper. I can think of a student society where a creeper was asked to leave, and the society flourished.
Quite often, when someone suggests ostracising or banning a creeper or an abuser or a rapist, they are told, “Your feelings, your problem”, or “we don’t really know what happened”, or “That’s just the way that person behaves; they’re a bit weird”, or “It’s wrong to ostracise people”. This phenomenon has been described in “Five Geek Social Fallacies“.
Above all, don’t keep going around the missing stair, and mostly warning others about the missing stair, but occasionally forgetting and then not being surprised when someone is injured by the missing stair.
Have you ever been in a house that had something just egregiously wrong with it? Something massively unsafe and uncomfortable and against code, but everyone in the house had been there a long time and was used to it? “Oh yeah, I almost forgot to tell you, there’s a missing step on the unlit staircase with no railings. But it’s okay because we all just remember to jump over it.”
We need to make the Pagan movement safe for everyone. Except abusers.