This month has been an odd mixture. I finally finished Mighty Stories, Dangerous Rituals, which I started in November. And I read Rewards and Fairies which is quite a melancholy book. I also finally got hold of The Dictionary of Obscure Sorrows in book form, for which I’ve been waiting for a long time, but it’s more of a dipping book. I read Esmond in India and found it a bit depressing. Then I read a collection of interviews with Ursula K Le Guin.Continue reading
Books I read in February 2020
I read three books in February, all of which I have read before: the first three books of S M Stirling’s Emberverse trilogy. I re-read them because I like the characters very much.
Books I read in November 2019
Lots of witchy books this month: I re-read City of Refuge by Starhawk; read Making Witches by Barbara Rieti, and I’m halfway through The Witch’s Athame by Jason Mankey.
Books I’ve read in January 2019
At the end of 2018, I decided that I needed to read more books on Wicca and witchcraft, and magic in general. I also have an ongoing intention to read more books by women, queer people, Black people, Indigenous people, and people of colour. Here are the books I have read in January.
Review: the Father Christmas Letters
I just re-read Letters from Father Christmas by JRR Tolkien. I read it and enjoyed it as a child. Imagine how thrilling it must have been for Tolkien’s children to receive these letters once a year – and to have to wait a year for the next instalment.
Review of “Traditional Wicca: A Seeker’s Guide”
If you are looking for a clear explanation of lineaged, initiatory witchcraft, this is it. If you are looking for a coven, thinking of joining a coven, or merely curious, I would recommend reading this book. Even if you are an experienced Wiccan initiate, you could benefit from the perspectives offered in this book.
If your coven is open to seekers, this book should go straight to the top of your recommended reading list, for seekers, new initiates, and even old hands. It’s clearly written, engaging, well-structured, and scholarly.
Review of “Indigenous Writes” by Chelsea Vowel
Everyone should read this book. Especially Canadians. Especially Pagans. Whether or not you care about Indigenous people in Canada. If you do care, you need the information in this book. If you don’t care, you need the myth-busting provided in this book. (If you don’t care, what’s wrong with you?)
Review: Casting a Queer Circle
Thista Minai (2017), Casting a Queer Circle: Non-Binary Witchcraft. Hubbardston, MA: Asphodel Press.
Aimed at everyone who finds that binary and heterocentric approaches to witchcraft do not fit actual lived reality, this book is an outstanding guide to crafting an inclusive, non-binary approach to ritual. It contains a complete system of magic, ritual, symbolism, festivals, and ritual roles, all designed to be inclusive, safe, creative, and genuinely transformative.
Review of Queer Paganism by Jo Green
I found myself nodding and smiling in agreement throughout most of this book. The author’s sensible and down-to-earth approach to magic and Paganism was very much in tune with my way of thinking. They  also have an exceptionally clear style of writing, which makes the book a pleasure to read.
The book’s subtitle is “A spirituality that embraces all identities” and the author has done their best to include everyone in the LGBTQIA+ community and heterosexuals too. This book would definitely be of interest to queer Pagans and open-minded heterosexuals. It is not only about queer Paganism, but is about inclusive practice. It is very Wicca-flavoured though, so if Wicca isn’t your thing, you might not like it.
Exploring Queer Paganism
The first chapter explores the meanings of Queer and Paganism. It explains that Paganism, Wicca, and Witchcraft are distinct but overlapping. The second chapter looks at how the standard binary thinking of many Pagans (male/female, light/dark, etc) doesn’t include those of us who don’t fit neatly into a cisgender and heterosexual view of the world. Each section of the discussion unfolds clearly and neatly from the previous section of the discussion. This could be very helpful for those people who still haven’t understood why many (perhaps most) queer people have an issue with the deification of the “masculine and feminine principles”. The next chapter goes on to explore concepts of deity and energy, and how these fit together in a worldview that is not based on the idea of a “masculine principle” interacting with a “feminine principle”.
The second part of the book deals with Magic, and includes an excellent chapter on how magic works (again, very similar to my own ideas on the topic). It also looks at how magic and science interact. The section on the Hermetic principles as described in The Kybalion, which explains how they relate to a queer worldview, is outstanding. This is followed by a chapter on ethics, which was excellent on the topic of magical ethics, but would have been better if it explored the Pagan ethics of life in general.
Living as a Pagan
The third section of the book deals with Pagan life, including living as a Pagan, the importance of balance, how to choose a magical name, and relationships with deities. The chapter on the festivals was disappointing, as it was mainly about the view of the Sabbats as the unfolding story of “the Goddess and the God” which I personally find unhelpful from a queer point of view. It does cover the folk customs associated with the festivals though, so you could build out from these to develop something more inclusive. It explains how to adapt the festivals for use in the Southern Hemisphere, which is good. It also mentions that you can choose to celebrate them on the day when the appropriate seasonal vegetation comes into flower, which I liked. I would have liked to see more information on how to adapt the festivals to be more inclusive of other sexualities (but I have covered this in my book, if you’re interested). The chapter on the esbats and the phases of the Moon was helpful, though.
Meditation and Visualisation
The fourth part of the book covers meditation and visualisation. This includes a technique which the author says is helpful for easing body dysphoria. I have seen this meditation before (and it’s the only technique that I find actually helps me to relax) but I didn’t know it was good for dysphoria, so that’s really useful to know. The section on building an astral temple is also excellent, as it points out that an astral temple doesn’t have to be a building, and can be a grove of trees. I had always assumed that it was supposed to be a building of some kind, and had terrible difficulty building one. I do however, have a grove of trees on the astral, and a rather nice stone circle, either of which could be my astral temple. So that section cleared up a longstanding difficulty for me! The chapter on the chakras is very good (and uses the proper Sanskrit names) but draws on the Western idea of the chakras, which is somewhat different from the Buddhist view of them.
The next section explores magical correspondences, including deities, non-binary deities, queer deities, moon phases and the menstrual cycle (but described in an inclusive  way), orgasm mysteries, the four elements, days of the week, colours, and magical tools. This provides the basis of a system of magic that is properly queer-inclusive. I particularly liked the section on colour symbolism. This section also explains the difference between widdershins and deosil, and why they are different in the Northern Hemisphere and the Southern Hemisphere.
The section on ritual was very helpful, as it goes through how to set up the circle, cleansing the space, calling the quarters, and consecrating the tools and the participants. One caveat on this section though: the author mentions that the high priestess and high priest have absolute authority in the circle (p. 128). I wouldn’t go that far, as they do not have the right to ask you to do something that the vast majority of people would be uncomfortable with, such as French kissing, sex with other people in the circle, or anything massively humiliating. Some of the things that ritual involves may be slightly outside your comfort zone, but that’s why it is a really good idea to have a quick chat beforehand about what is going to happen in the ritual. Other than that, this section is really great and has lots of excellent ideas like having three ritual leaders, one for the God, one for the Goddess, and one for non-binary deity (the Universal, as the author refers to it).
The final section of the book deals with divination, including gematria (finding the magical number of your name), Tarot, runes, scrying, and palmistry. This section was also very good, especially the section on the magical meaning of numbers.
An excellent addition to your Queer Pagan bookshelf
All in all, a very enjoyable read. The book is well-thought-out, and it is very easy to find things again when you want to use it as a how-to guide for magical practice. There were a few typographical errors here and there, but they didn’t detract from my enjoyment or understanding of the book, and they were more than made up for by the exceptionally clear writing style. The author’s lovely drawings also grace the text, and help to explain the magical concepts being discussed.
The book is an excellent contribution to the literature on inclusive and queer Paganism and witchcraft, and I would recommend it to anyone who is interested in making their practice more inclusive and welcoming to LGBTQIA+ Pagans.
Where to get the book:
- Amazon.co.uk – Kindle edition, full-colour paperback, or black-and-white paperback.
- Amazon.com – Kindle edition, full-colour paperback, black-and-white paperback.
- Thrift Books – full-colour paperback, black-and white paperback.
- The author’s preferred pronoun is they [Back]
- The male brain also has cycles governed by the hypothalamus [Back]
I was not sent this book for review. I bought it myself and reviewed it of my own free will and accord. Please do not send me books for review, as I generally dislike writing book reviews, and only reviewed this book because I thought it was important and worth drawing attention to.
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You say you want a revolution? (Review)
Review: You say you want a revolution? At the V&A, London.
The title of the newest exhibition at the Victoria and Albert Museum in London comes from the Beatles song, Revolution. The exhibition tells the story of social change in the sixties through music, fashion, posters, propaganda, a very grainy video of the Moon landings, a piece of Moon rock, and much more. It includes album covers, clothes, furniture, a Wiccan sword, a goat head mask made by Arnold Crowther, The Lord of the Rings memorabilia, music, design, and architecture. They even have Woody Guthrie’s diary, open at the page where he wrote that he had painted ‘This machine kills fascists’ on his guitar.
The exhibition is on until 26 February 2017. As you enter, you are given a headset with sixties music on it, which adds a musical accompaniment to the different areas of the exhibition.
What struck me about the exhibition, and about the decade as a whole, was just how contemporary it all is, and what a radical transformation it represented. The sixties was a time of resisting authority, protest against the Vietnam war, the sexual revolution, gay and lesbian rights, the Black Panthers, and an end to deference. One of the exhibits was the ten-point list of demands from the Black Panthers, which were entirely reasonable, as they included the right of Black communities to police themselves, to get the reparations they were promised after slavery ended, to have decent housing, and to get jobs.
The exhibition also showed the attempts of authoritarianism to push back against all this revolutionary change: the imprisonment of Angela Davis, the murder of Che Guevara, the suppression of the May 1968 uprising in Paris by the CRS (a special unit of the police with a reputation for brutality).
Perhaps we no longer appreciate just how radical a shift the sixties represented. I remember Doreen Valiente’s speech at the Pagan Federation conference in 1997, when she recalled how repressive the 1950s were:
People today have no conception of how uptight and repressive society was back in the 1950s when Old Gerald first opened up the subject of witchcraft as a surviving old religion. You could not go into a shop then and buy a pack of Tarot cards or a book on the occult without getting curious looks and usually a denial that they stocked any such things. There were no paperback books on the occult, except such things as Old Moore’s Almanac and very popular stuff such as how to read tea leaves. Serious books on the subject were only obtainable second hand at very high prices. The mentality of the period was perfectly illustrated by the by the famous enquiry made by a distinguished lawyer in the course of the trial about the publication of DH Lawrence’s book, Lady Chatterley’s Lover, when he quite seriously asked the jury, “Would you allow your servants to read this book?” There was a built in assumption that ordinary people were not entitled to read what they liked, or to think what they liked, and still less to do what they liked.
Before the 1960s, universities had rules in place where students were not allowed to have a member of the other sex in their rooms, and there was a curfew in place. In 1966, a woman could be refused a bank account if she didn’t have her husband’s permission to open one. Younger people were expected to defer to their ‘elders and betters’.
The sixties changed all that. We thought they had changed it forever, but perhaps each generation has to claim its rights anew. This exhibition is a timely reminder of the freedoms that the sixties revolution won for us, and how they were won through struggle and resistance, not through ‘natural progression’ from the old order. The young were the future, and the revolution had taken place in the minds of the young. Everything was in flux, and subject to change. You can see the excitement and optimism about the future in sixties design and writings.
The sixties was the decade that the Pagan revival really took off. This was reflected in the exhibition in a variety of ways – the Wiccan sword and goat mask, and the general atmosphere of a return to Nature, festival culture, the beginnings of rave culture, and a new-found reverence for the Goddess and for women.
There was a widespread fascination with the occult in the sixties too, and this was emphasised by the displays being interspersed with Tarot cards from the Hexen 2.0 Tarot by Suzanne Treister, which explores ideas ranging from computers, surveillance, the Whole Earth Catalog, Thoreau’s Walden, cybersecurity, ArpaNet, and cryptography:
HEXEN 2.0 looks into histories of scientific research behind government programmes of mass control, investigating parallel histories of countercultural and grass roots movements. HEXEN 2.0 charts, within a framework of post-WWII U.S. governmental and military imperatives, the coming together of diverse scientific and social sciences through the development of cybernetics, the history of the internet, the rise of Web 2.0 and increased intelligence gathering, and the implications for the future of new systems of societal manipulation towards a control society. … The project simultaneously looks at diverse philosophical, literary and political responses to advances in technology including the claims of Anarcho-Primitivism and Post Leftism, Theodore Kaczynski/The Unabomber, Technogaianism and Transhumanism, and traces precursory ideas such as those of Thoreau, Warren, Heidegger and Adorno in relation to visions of utopic and dystopic futures from science-fiction literature and film. … HEXEN 2.0 offers a space where one may use the works as a tool to envision possible alternative futures.
Somewhere along the way, the general optimism of the sixties turned into the ‘business as usual’ of the seventies. Sexism, racism, homophobia, and bigotry still stalked the streets. Much of sixties utopianism was blown away in a puff of marijuana smoke, or so it seemed. We realised that the dark side of the sexual revolution was the notion that women must be sexually available at all times. The counterculture still existed, but it hadn’t completely transformed the over-culture. The seventies were a decade of nostalgia, labour unrest, terrible fashion, and a realisation of the dark side of sixties counterculture. The eighties came in with Thatcherism, and the grim battles between striking miners and the repressive police state. In the USA there was Reagan and Reaganomics, Star Wars, and more neoliberal austerity. The UK Labour Party lost its way and succumbed to free-market economics and the doctrine that public spending is bad.
The You say you want a revolution? exhibition offers an immersive trip into the sixties, both counterculture and mainstream, and asks what we gained and what we lost. It’s like a happening, a sixties event where people would be immersed in mind-blowing imagery and music and ideas. Given the current pushing back of the civil rights of minorities under the paltry excuse of anti-terrorism, this is a very timely retrospective.
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