Martin Holbraad. Tastes of the Divine. Michelle Voss Roberts. Carolyn Jessop. Orientalism and Religion. Richard King. The Right Spouse. Inside Scientology. Janet Reitman. The Lancashire Witches.
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The Mana of Mass Society. William Mazzarella. Clinton E. Robert Heinlein, Stranger in a Strange Land ; repr. Theodore W. However, postmodern, transgender, and genderqueer Pagans are challenging our categories of man and woman or boy and girl. Many contemporary Pagan ritualists, among others, have considered puberty changes as natural markers for coming of age. These are a few of the very modern needs the contemporary Pagan community faces. I look forward to considering puberty rites and its implications for modern feminism and queer theory in future writing.
Yet, another possibility is that Pagan and feminist men wish to reclaim masculinity in order to develop models of positive masculinity, and a hunt can be part of survival and providing. Coming of age rites differ from mystery initiation rituals since initiations into mystery traditions are voluntary. There are a multiplicity of ways to incorporate ritual studies and ritual theory into academic Pagan scholarship, and it is inventiveness that I am advocating for Pagan scholars.
I under- stand that many Pagan studies scholars have been drawing on the field of ritual studies. I commend this work and suggest that we use ritual studies to our benefit even more, and that we take pride in our use of the discipline of ritual studies, as it reflects the importance Other rites of passage are important in Pagan practice as well. Rituals of birth are especially important for feminist Paganism, which often overlaps with the holistic birth movement.
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Sarah Whedon, a Pagan scholar, manages PaganFa- milies. The following table associates lines from the liturgy with Wiccan principles, an example of a liturgical theological analysis. Embodiment is an expression of the Divine. I considered many rituals, including the compelling narrative of a menarche ceremony in Carol P.
Conclusion It is my argument that there is a particular relationship between ritual studies and Pagan studies. With interest in ritual, the disci- plines naturally share content. Scholars in Pagan studies are already operating from an assumption that these ritual theories are useful. I am proposing that Pagan studies scholars draw even more on the field of ritual studies and regard it as one of their informing disci- plines of importance. Other ritual theorists, such as Catherine Bell, have become popular among Pagans as well.
For a religious community that is outside the mainstream and on the edge, finding ritual theorists that speak to their religious landscape is very compelling, inspiring and moving. Furthermore, the concepts of these theorists are integrated into popular Pagan literature so that, even those Pagans who will never pick up Rites of Passage by Arnold van Gennep, will likely read of his name and his tripartite theory of ritual in a popular book on Paganism.
These ritual theorists become a class of theologians, who speak with knowledge of the human experience and the cosmos, whether or not it was their original intention to impact religious cul- ture. There are other theorists who came after van Gennep, Eliade and Turner that are being read by Pagan practitioners as well. As a personal example, I first heard of Ronald Grimes while making my way across country, when I met with a friend and fellow Pagan who was downsizing her library. Pagans have adopted ritual studies as relevant to their religious practice, and I would like to encourage more awareness around this fact so that we can then be even bolder in using ritual studies to benefit our scholarship.
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Liturgical studies is sometimes seen as a subdiscipline of ritual studies, other times as a subdiscipline of Christian theology. Perhaps it is because liturgical studies is rooted in Christian tra- dition that Pagans are not fully making use of its methods. Despite that possibility, there are skills to learn from liturgical studies many written liturgies ritual books in Paganism—many of them new— that scholars could study academically, along with the lived practice which anthropologists study, through liturgical studies.
It is my hope that, as Pagan studies specialists continue to make use of broader aspects of ritual studies, that new possibilities will be discovered. In this paper, I have suggested liturgical studies as a tool of ritual studies that Pagan studies scholars can use to deepen the conversation between their discipline and ritual studies. I believe my colleagues in Pagan studies will uncover further areas in ritual studies which we could use more vocally and effectively to explore the experiences in contemporary Paganism.
I have a strong sense Ronald L. Aidan A.
Paul, MN: Llewellyn, Bibliography Adler, Margot. New York: Penguin Compass, Anderson, Victor and Cora. The Heart of the Initiate: Feri Lessons. San Francisco: Marion Street Press, Bado-Fralick, Nikki. New York: Oxford University Press, Bell, Catherine. Ritual: Perspectives and Dimensions. Ritual Theory, Ritual Practice.
Berger, Helen, Evan A. Leach, and Leigh S. Columbia: Univer- sity of South Carolina, Researching Paganisms.
Walnut Creek, Calif. Bradley, Marion Zimmer. Mists of Avalon. New York: Random House, Campanelli, Pauline. Pagan Rites of Passage. Paul: Llewellyn, Christ, Carol P. Laughter of Aphrodite: Reflections on a Journey to the Goddess. Clifton, Chas S. The Paganism Reader. New York: Rout- ledge, Davy, Barbara Jane. Introduction to Pagan Studies. Lanham, MD: Altamira Press, Eliade, Mircea.
Rites and Symbols of Initiation. Eller, Cynthia. Boston: Beacon Press, Faraone, Christopher and David Dodd, eds. New York: Routledge, Frazer, James George. New York: St. Gardner, Gerald. Witchcraft Today. Geertz, Clifford. The Interpretation of Cultures. Graves, Robert.
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The White Goddess. New York: Farrar, Straus and Giroux, First published in by Faber and Faber. This is a common misconception. The Goddess is open to all Her creatures. You do not have to be female to have a connection to Her. There are some in both Goddess Centric paths and more mainstream pagan paths that believe that women have a better connection to the Goddess than men, solely because we are female.
But I honestly believe that is bullshit. We are drawn to what we are drawn to, and the Goddess calls who She wishes. I doubt what a person has between their legs really matters much. There are men out there who feel a greater connection with the Goddess and little to no connection to the God. On the other hand there are Goddess Centric Traditions that are for women and many times for ciswomen only.
The most well known one is the Feminist Dianic Tradition. Z Budapest, its founder, has stated that during that time many feminist were turning away from religion all together, because of the misogynistic teachings, and views held by many mainstream religions. The Feminist Dianic Tradition was created, is still, and will probably always be women centric tradition. All Goddess Worshipers are separatist, man-hating, feminazi, lesbians!!! All Goddess Worshipers are separatist … As I stated in the previous section not all Goddess centric traditions are exclusively open to women.
I love women only space and will always be a defender of it. As many of us know, men and women tend to act differently in the presence of the opposite sex. This is the main idea behind gender exclusive schools. In addition to other topics we discussed studies on the dynamics in mixed gendered groups. These studies found that in conversation taking place in mix gendered groups, men were more likely the interrupt and dominate the conversations, and women were more likely to hold back in the conversation to let men speak.
This is just one example of the residue of patriarchy.
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