Author | Allen Scarboro, Nancy Campbell and Shirley Stave |
---|---|
Country | United States and United Kingdom |
Language | English |
Subject | Sociology of religion Pagan studies |
Publisher | Praeger |
Publication date | 1994 |
Media type | Print (Hardcover) |
ISBN | 978-0-275-94688-3 |
Living Witchcraft: A Contemporary American Coven is a sociological study of an American coven of Wiccans who operated in Atlanta, Georgia, US, during the early 1990s. It was co-written by the sociologist Allen Scarboro, psychologist Nancy Campbell and literary critic Shirley Stave and first published by Praeger in 1994. Although largely sociological, the study was interdisciplinary, and included both insider and outsider perspectives into the coven; Stave was an initiate and a practicing Wiccan while Scarboro and Campbell remained non-initiates throughout the course of their research.
The trio became friends after meeting at an academic seminar devoted to the study of religion held at Emory University, Atlanta in 1990. Stave subsequently revealed herself to the group as a Wiccan, a member of a new religious movement that interested Scarboro and Campbell, and together the three decided to undertake a study of the Wiccan coven to which Stave belonged. This, the Ravenwood coven, met in the local area, where it was led by a High Priestess named Lady Sintana. Learning of their proposals, Lady Sintana gave them her permission to attend the coven's rituals, classes and open houses and also to interview its members.
Divided into three parts, Living Witchcraft offers a sociological investigation of a coven of Wiccans located in Atlanta known as Ravenwood.
Contemporary Paganism, which is also referred to as Neo-Paganism, is an umbrella term used to identify a wide variety of modern religious movements, particularly those influenced by or claiming to be derived from the various pagan beliefs of pre-modern Europe. [1] [2] The religion of Pagan Witchcraft, or Wicca, was developed in England during the first half of the 20th century and is one of several pagan religions. The figure at the forefront of Wicca's early development was the English occultist Gerald Gardner (1884–1964), the author of Witchcraft Today (1954) and The Meaning of Witchcraft (1959) and the founder of a tradition known as Gardnerian Wicca. Gardnerian Wicca revolved around the veneration of both a Horned God and a Mother Goddess, the celebration of eight seasonally-based festivals in a Wheel of the Year and the practice of magical rituals in groups known as covens. Gardnerianism was subsequently brought to the U.S. in the early 1960s by an English initiate, Raymond Buckland (born 1934), and his then-wife Rosemary, who together founded a coven on Long Island. [3] [4]
In the U.S., new variants of Wicca developed, including Dianic Wicca, a tradition founded in the 1970s which was influenced by second wave feminism, emphasized female-only covens, and rejected the veneration of the Horned God. One initiate of both the Dianic and Gardnerian traditions was a woman known as Starhawk (born 1951) who went on to found her own tradition, Reclaiming Wicca, as well as publishing The Spiral Dance: a Rebirth of the Ancient Religion of the Great Goddess (1979), a book which helped spread Wicca throughout the U.S. [5] [6]
Prior to the authors' work, several American researchers working in the field of Pagan studies had separately published investigations of the Pagan community in both the United States and the United Kingdom. The first of these had been the practicing Wiccan, journalist and political activist Margot Adler in her Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today , which was first published by Viking Press in 1979. [7] A second study was produced by the anthropologist Tanya M. Luhrmann in her Persuasions of the Witch's Craft: Ritual Magic in Contemporary England (1989), in which she focused on both a Wiccan coven and several ceremonial magic orders that were then operating in London. [8]
At the same time as Scarboro, Campbell and Stave were undertaking their research, the American anthropologist and practicing Wiccan Loretta Orion was also undertaking an investigation into the Pagan movement in the East Coast and Midwest of the United States. Orion's work would come to be published as Never Again the Burning Times: Paganism Revisited by Waveland Press in 1995, although would be heavily criticized in reviews written by both Luhrmann and T.O. Beidelman, both of whom were of the opinion that Orion's Pagan beliefs had clouded her critical interpretation. [9] The sociologist Helen A. Berger of the West Chester University of Pennsylvania had also been undertaking fieldwork among the Wiccan community of New England during that decade, having developed an interest in researching the subject in 1986. The results of Berger's 11 years of research would come to be published by the University of South Carolina Press in 1999 as A Community of Witches: Contemporary Neo-Paganism and Witchcraft in the United States , to predominantly positive academic reviews. [10]
"No one expected that an unlikely encounter and subsequent friendship among a sociologist, a psychologist, and a literary critic who came together to discuss the mind-body duality would end up in our writing a book on contemporary Witchcraft." |
Scarboro, Campbell and Stave, 1994. [11] |
The project that resulted in Living Witchcraft originated at a seminar led by Robert Detweiler, a professor at Emory University's Graduate Institute of the Liberal Arts. Sponsored by the Dana Foundation, the seminar took place in Autumn 1990, and involved six professors from various U.S. colleges meeting together in Atlanta to share their research into various different aspects of religion and discuss conceptions of duality between the mind and the body. [11] One of the academics attending the seminar, Shirley "Holly" Stave, a literary critic and untenured faculty member at Emory, soon admitted to the group that she was a practicing Wiccan, and told them of her belief that her religion could provide "a way of reuniting mind and body." [11] Stave later explained to the group that she felt "moved" by "Spirit" to inform them of her own spiritual beliefs, in spite of the discrimination that this could bring upon her in the largely Christian state of Georgia. She also felt that in helping to educate others about Wiccan beliefs, it would ultimately help to prevent the misinformation and persecution that many Wiccans faced. [12]
Two of the other academics attending the seminar were already familiar with the Wiccan movement. Allen Scarboro, then studying the sociology of religion, had previously undertaken magico-religious practices with two Native American shamans, and had a basic knowledge of various new religious movements including Wicca, while Nancy Campbell, an academic psychologist, had previously attended the rituals of a feminist Wiccan group. Wanting to learn more about the faith, Scarboro and Campbell approached Stave, asking her if they could witness any of the rituals performed by her coven, which was known as Ravenwood. After gaining the permission of the coven's High Priestess, Lady Sintana, they attended the group's Sabbat rite at Hallowmas, later deciding that they wanted to undertake research into the group for an interdisciplinary project, imagining that it would result in an extended academic paper. [12]
Agreeing to their proposals, the only two constraints that Lady Sintana imposed on the researchers was that Scarboro and Campbell, the two non-initiates, could not "observe, know, or report the text for the circle-building procedures that immediately precede and prepare the energy circle for rituals", and that they also could not attend initiation rituals or learn the text for the Ravenwood initiation rites. These things, Lady Sintana maintained, were secrets that only those initiated into the coven could know. [13] In putting together their research design, the trio were aided by Robin Ingalls, a student with a background in psychology and spirituality who was studying at Georgia State University, while another student, Gilbert Bond, who was then studying at Emory University's Graduate Institute of Liberal Arts, also aided them in their research. [14] The group began their project in October 1990, having gathered most of their data by June 1991, by which time they had also written early drafts for several chapters of what would later come to be published as Living Witchcraft in 1994. [14]
The first part of Living Witchcraft was devoted to describing the ritual activities which members of the Ravenwood coven took part in. [15]
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Regarding their approach to fieldwork, the authors noted that they had given "serious consideration" to whether Stave, being a practicing Wiccan, could be objective in her participation in the study. However, as they later noted, "poststructural theoretical perspective[s]" had shown that "pure objectivity is never possible", and that the "context of each researcher – gender, race, socioeconomic level, sexual orientation, one's biography as a whole – shapes that person's understanding." [16] Rather than aiming to achieve a positivist objectivity, they instead focused on achieving what American anthropologist Clifford Geertz (1926–2006) referred to as a "thick description" in his book The Interpretation of Cultures (1973). This "thick description" approach would not only present the Wiccans themselves in a manner that they would recognize, but also related what a "non-Witch, specifically a thinking, reflective, non-Witch, would experience were she or he to participate in rituals and classes at Ravenwood." [16]
The anthropologist Tanya Luhrmann (born 1959) of the University of California, San Diego, published a review of both Living Witchcraft and Loretta Orion's Never Again the Burning Times (1995) in the Journal of Anthropological Research. Noting that Living Witchcraft was "as sympathetic to the practice" of Wicca as Orion's study, she believed however that it had the advantage of being "written from the more distanced stand of the participant-observer as understood in mainstream anthropology." In focusing in on one particular coven rather than trying to provide a broader study of the Wiccan movement, Luhrmann felt that Living Witchcraft had provided a study which was "unusual and fascinating and remarkably rich in its detail." She proceeded to note that in her opinion, the "eye-opening" feature of the book was its examination of what life was like for public Witches living in the Deep South, a predominantly conservative and Christian part of the United States. In summing up her review, Luhrmann stated that "witchcraft remains an important study for anthropological research, if only because so many people have such peculiar ideas about it." [17]
Dianic Wicca, also known as Dianic Witchcraft, is a modern pagan goddess tradition focused on female experience and empowerment. Leadership is by women, who may be ordained as priestesses, or in less formal groups that function as collectives. While some adherents identify as Wiccan, it differs from most traditions of Wicca in that only goddesses are honored.
Gardnerian Wicca, or Gardnerian witchcraft, is a tradition in the neopagan religion of Wicca, whose members can trace initiatory descent from Gerald Gardner. The tradition is itself named after Gardner (1884–1964), a British civil servant and amateur scholar of magic. The term "Gardnerian" was probably coined by the founder of Cochranian Witchcraft, Robert Cochrane in the 1950s or 60s, who himself left that tradition to found his own.
Wicca, also known as "The Craft", is a modern pagan, syncretic, earth-centered religion. Considered a new religious movement by scholars of religion, the path evolved from Western esotericism, developed in England during the first half of the 20th century, and was introduced to the public in 1954 by Gerald Gardner, a retired British civil servant. Wicca draws upon ancient pagan and 20th-century hermetic motifs for theological and ritual purposes. Doreen Valiente joined Gardner in the 1950s, further building Wicca's liturgical tradition of beliefs, principles, and practices, disseminated through published books as well as secret written and oral teachings passed along to initiates.
Alexandrian Wicca or Alexandrian Witchcraft is a tradition of the Neopagan religion of Wicca, founded by Alex Sanders who, with his wife Maxine Sanders, established the tradition in the United Kingdom in the 1960s. Alexandrian Wicca is similar in many ways to Gardnerian Wicca, and receives regular mention in books on Wicca as one of the religion's most widely recognised traditions.
Doreen Edith Dominy Valiente was an English Wiccan who was responsible for writing much of the early religious liturgy within the tradition of Gardnerian Wicca. An author and poet, she also published five books dealing with Wicca and related esoteric subjects.
Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today is a sociological study of contemporary Paganism in the United States written by the American Wiccan and journalist Margot Adler. First published in 1979 by Viking Press, it was later republished in a revised and expanded edition by Beacon Press in 1986, with third and fourth revised editions being brought out by Penguin Books in 1996 and then 2006 respectively.
Aidan A. Kelly is an American academic, poet and influential figure in the Neopagan religion of Wicca. Having developed his own branch of the faith, the New Reformed Orthodox Order of the Golden Dawn, during the 1960s, he was also initiated into other traditions, including Gardnerianism and Feri, in subsequent decades. Alongside this, he was also an important figure in the creation of the Covenant of the Goddess, an organisation designed to protect the civil rights of members of the Wiccan community in the United States. He has also published academic work studying the early development of Gardnerian Wiccan liturgy, primarily through his controversial 1991 book Crafting the Art of Magic.
Philip Heselton is a retired British conservation officer, a Wiccan initiate, and a writer on the subjects of Wicca, Paganism, and Earth mysteries. He is best known for two books, Wiccan Roots: Gerald Gardner and the Modern Witchcraft Revival and Gerald Gardner and the Cauldron of Inspiration, which gather historical evidence surrounding the New Forest coven and the origins of Gardnerian Wicca.
The history of Wicca documents the rise of the Neopagan religion of Wicca and related witchcraft-based Neopagan religions. Wicca originated in the early 20th century, when it developed amongst secretive covens in England who were basing their religious beliefs and practices upon what they read of the historical witch-cult in the works of such writers as Margaret Murray. It was subsequently founded in the 1950s by Gardner, who claimed to have been initiated into the Craft – as Wicca is often known – by the New Forest coven in 1939. Gardner's form of Wicca, the Gardnerian tradition, was spread by both him and his followers like the High Priestesses Doreen Valiente, Patricia Crowther and Eleanor Bone into other parts of the British Isles, and also into other, predominantly English-speaking, countries across the world. In the 1960s, new figures arose in Britain who popularized their own forms of the religion, including Robert Cochrane, Sybil Leek and Alex Sanders, and organizations began to be formed to propagate it, such as the Witchcraft Research Association. It was during this decade that the faith was transported to the United States, where it was further adapted into new traditions such as Feri, 1734 and Dianic Wicca in the ensuing decades, and where organizations such as the Covenant of the Goddess were formed.
Wiccan views of divinity are generally theistic, and revolve around a Goddess and a Horned God, thereby being generally dualistic. In traditional Wicca, as expressed in the writings of Gerald Gardner and Doreen Valiente, the emphasis is on the theme of divine gender polarity, and the God and Goddess are regarded as equal and opposite divine cosmic forces. In some newer forms of Wicca, such as feminist or Dianic Wicca, the Goddess is given primacy or even exclusivity. In some forms of traditional witchcraft that share a similar duotheistic theology, the Horned God is given precedence over the Goddess.
Vivianne Crowley is an English writer, university lecturer, psychologist, and a High Priestess and teacher of the Wiccan religion.
Neopagan witchcraft, sometimes referred to as The Craft, is an umbrella term for some neo-pagan traditions that include the practice of magic. These traditions began in the mid-20th century, and many were influenced by the witch-cult hypothesis; a now-rejected theory that persecuted witches in Europe had actually been followers of a surviving pagan religion. The largest and most influential of these movements was Wicca. Some other groups and movements describe themselves as "Traditional Witchcraft" to distinguish themselves from Wicca.
The Witchcraft Research Association was a British organisation formed in 1964 in an attempt to unite and study the various claims that had emerged of surviving remnants of the so-called Witch-Cult, such as those of Gerald Gardner, Robert Cochrane, Sybil Leek, Charles Cardell, and Raymond Howard.
In Modern English, the term Wicca refers to Wicca, the religion of contemporary Pagan witchcraft. It is used within the Pagan community under competing definitions. One refers to the entirety of the Pagan Witchcraft movement, while the other refers explicitly to traditions included in what is now called British Traditional Wicca.
A Community of Witches: Contemporary Neo-Paganism and Witchcraft in the United States is a sociological study of the Wiccan and wider Pagan community in the Northeastern United States. It was written by American sociologist Helen A. Berger of the West Chester University of Pennsylvania and first published in 1999 by the University of South Carolina Press. It was released as a part of a series of academic books entitled Studies in Comparative Religion, edited by Frederick M. Denny, a religious studies scholar at the University of Chicago.
Witching Culture: Folklore and Neo-Paganism in America is a folkloric and anthropological study of the Wiccan and wider Pagan community in the United States. It was written by the American anthropologist and folklorist Sabina Magliocco of California State University, Northridge and first published in 2004 by the University of Pennsylvania Press. It was released as a part of a series of academic books titled 'Contemporary Ethnography', edited by the anthropologists Kirin Narayan of the University of Wisconsin and Paul Stoller of West Chester University.
Enchanted Feminism: The Reclaiming Witches of San Francisco is an anthropological study of the Reclaiming Wiccan community of San Francisco. It was written by the Scandinavian theologian Jone Salomonsen of the California State University, Northridge and first published in 2002 by the Routledge.
Never Again the Burning Times: Paganism Revisited is an anthropological study of the Wiccan and wider Pagan community in the United States. It was written by the American anthropologist Loretta Orion and published by Waveland Press in 1995.
Witchcraft and Paganism in Australia is an anthropological study of the Wiccan and wider Pagan community in Australia. It was written by the Australian anthropologist Lynne Hume and first published in 1997 by Melbourne University Press.
Magic, Witchcraft and the Otherworld: An Anthropology is an anthropological study of contemporary Pagan and ceremonial magic groups that practiced magic in London, England, during the 1990s. It was written by English anthropologist Susan Greenwood based upon her doctoral research undertaken at Goldsmiths' College, a part of the University of London, and first published in 2000 by Berg Publishers.
Academic books and papers
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: CS1 maint: multiple names: authors list (link)Academic book reviews