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Subscribe to this list via RSS Blog posts tagged in pop culture magic
Some Musings on Wiccanate Privilege, Words, and Pop Culture Magic

At Pantheacon I attended a discussion about Wiccanate Privilege (See this post by Lupus for an accurate overview of the discussion). I was curious about this term because it had been applied to me in a post that Ivo Dominguez had written about the Literacy of Magic. The person who applied it, Ruadhan McElroy commented on a comment I made about how I felt the Pagan community was divorcing itself from Magic in order to achieve mainstream acceptance. He made the point that such a statement displayed a level of privilege and assumption about magic's place in a given Pagan spiritual practice. Another commenter also pointed this out in a different way and in subsequent comments I came to better understand the perspective of magic as an optional practice because its simply not central to the given spiritual practices of a particular spiritual tradition.  I'll admit that when I think of Paganism, I typically associate magic with Paganism and with anything that might fall under the rather broad umbrella of Paganism (which as I'll discuss later points to a distinct problem). I think that Ruadhan made an accurate point, though at the time it blew my mind that the practice of Magic could be perceived as a form of privilege (mainly because my own experiences in mainstream culture, but in this case Ruadahan is referring to the Pagan subculture, and in that context it makes sense).

The conversation that occurred at Pantheacon helped me further understand this aspect of privilege, and where Ruadhan is coming from. Ruadhan also wrote a post about Wiccanate Privilege and noted the following:

Within the pagan community, the “Generic Popular Wicca-based Neopaganism” (henceforth “Wiccanate paganism”; Traditional Wicca, such as BT/Gardnerian or Alexandrian, is “Wicca”) is the assumed default. During the “pagan identity crisis” that’s been cycling the pagan blogosphere every few months since 2010, I’ve seen several people comment not only as non-Wiccanates who lament this, but as Wiccanate pagans unaware of their own privilege and insisting that we’re all united because, as far as they’re concerned, “we all share a history with Wicca” (an exact quote I’ve seen from several people).

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Recent Comments - Show all comments
  • Nova
    Nova says #
    Sorry but I suck at double checking my own post. Since there isn't an edit button... Hmm? So hard to ask? I've honestly had it w
  • Nova
    Nova says #
    I'v honestly had it with the idea of privilege. priv·i·lege ˈpriv(ə)lij/ noun 1. a special right, advantage, or immunity granted
  • Terence P Ward
    Terence P Ward says #
    I have found being a member of a minority-within-a-minority very instructive. I'm a (mostly) middle-class white guy, one who has

Posted by on in Studies Blogs
The Esoteric Secrets of Fantasy Books

Kat and I are reading Puck of Pook's Hill by Rudyard Kipling right now. It's a classic Fantasy story, but what I find interesting is that in the first chapter, if you know what to look for, you discover a lot of esoteric and occult practices shared with the protagonists of the story, and this sharing continues throughout the rest of the book. It's a subtle way to teach magic to readers. Given when the book was written, the author needed to be subtle about it, but what fascinates me is that even to this day you can still find a number of fantasy writings where esoteric ideas and secrets are shared if you know what to look for. And if you don't know what to look for, well guess what? You're being given an education in magic and how it works so that if you get to that point where you actually start practicing you've already got some idea of how magic seems to work.

Kat and I like to discuss the books we are reading together, so we got into a long and fascinating conversation about not only Rudyard Kipling, but some of those writers who've written esoteric secrets into their fantasy. For example, if you've read any of Michael Moorcock's writings you'll find quite a lot of esoteric secrets shared. In Elric of Melnibone, he practically spells how to evoke an entity in several different instances where the character needs supernatural aide. In the Corum series, he focuses in on the magical aspects of gift giving and the connections gods have to people and vice versa. And there's a number of other series he writes in where he shares esoteric ideas and concepts, which I recognize many years later as playing a foundational role in my understanding of magic. As a young, impressionable reader the stories I read fascinated me because of the adventure, but as a magician I can see how my evocation practice has been shaped by what Moorcock wrote, as well as some of other esoteric beliefs and practices.

Raymond Feist is another author who mixes in esoteric ideas and practices in his books. For the most part his ideas are more metaphysically oriented, but there a few magical ideas I've gotten from reading his works, especially as it relates to energy work and the nature of reality and other planes of existence. Then there's the Deathgate Cycle by Margaret Weis and Tracy Hickman, where they share some useful ideas about working with probabilities via sigils and sound magic. Admittedly those aren't standard esoteric secrets, but you can get a lot from the ideas and turn them into workable magical practices if you're willing to engage the material with an eye toward applying it to magical work. William S. Burroughs also integrates magical techniques into his writing. In fact, all of his writing is essentially a magical technique in and of itself. 

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Now, I know a lot of people like to tout Samhain as the pagan new year, but for me, my year always sort of starts on Imbolc.  I think of it as "time to make the doughnuts," in a way.  It marks the end of my hibernation.

This year in particular is going to be a very big one for me- it marks the biggest Witchcraft 101 class I've taught in ten years, and it also marks the last of that series I'll be teaching for a while.  For the last decade, I've dedicated myself to the education of witches in the basics, teaching everything from healing and conjuration to ritual practice and different models of deity work.

I've had a huge love for this work.  It has been the single most rewarding thing about my career- the ability to watch people come to know the wonder inside of them, to help them grow into gifts and strengths they didn't know they had.  It's been a blessing.

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Posted by on in Studies Blogs

Season's Greetings from the Geekomancer's desk, everyone! 

Now, I know this season is not always holly-jolly for everyone, sometimes thanks to religious issues or philosophical differences, sometimes due to more practical or emotional concerns.  That's why I thought it might be helpful to show you how this pop culture witch celebrates the Winter Solstice, in hopes that it will assist you in finding new and innovative ways to deal with this, the most (expletive) time of the year.

As some of you may know, I am a former Grinch/Scrooge/whatever.  I used to have a very hard time with the holidays, and only by the grace of a very persistent friend with diabolical cookie powers am I able to now enjoy the Holiday Spirit without flinching.  That being said, I'm still a very non-standard pagan, and my witchcraft is unorthodox even to other witches.  So, it took me quite a while to find (really, build from semi-scratch) a way for me to relate to and celebrate the season.

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Posted by on in Studies Blogs
Halloween Masks and Invocation

Halloween is the first cosplay convention that ever was, and the longest running one, but Halloween is more than just that. It's a time for people to connect with the pop culture they love and embody that pop culture. For example, the recent Verizon commercial shows a family dressed up as characters (and more) from Star Wars. What strikes me about that commercial is that for that family Star Wars is real that night and in a way they get to become those characters while they trick and treat (though they do seem more obsessed with Candy than anything else).

Halloween is one of my favorite holidays, and it's also one of the inspirations for my approach to pop culture magic. This isn't surprising because its during Halloween that pop culture comes out in force. People dress up as the characters they love and for an evening embody those characters in one form or another. This occurs across ages, with little children dressing up to go trick and treat, while adults dress up to have fun at a costume party. Now not all of these people intentionally set out to work magic, but Halloween is a night of masks, and as such it can be useful for magical work to explore the idea of taking on a mask.

A mask allows a person to become something else, to invoke a different presence into his/her life. The mask isn't a permanent change in identity, but rather is a temporary change that allows the person to access what the mask represents. And what the mask represents is a chance to let go and allow yourself to connect with something that isn't you, that is different from your usual identity. Of course there are potential dangers when you do this without the right constraints, and I think that one of the constraints that is present in Halloween is the idea that it's all make believe. It's a useful constraint for people who aren't magicians, but for someone who practices magic, putting on the mask is never make believe. Putting on the mask is a connection with the character, entity, deity, etc that the mask represents.

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  • Lizann Bassham
    Lizann Bassham says #
    Great post, thanks!
In Defense of Pop Culture Magic

 

When I first wrote the Invoking Buffy article for Newwitch Magazine I got a lot of flak from the occult and Pagan communities. I was accused of being flaky, a fluffy bunny, and a variety of other labels. When I wrote Pop Culture Magick these criticism increased ten fold. Once, when I was talking with a Celtic Reconstructionist friend, she pointed out that her Gods had been around thousands of years, which seemed to automatically confer more validity to her spiritual practices, compared to my own. When I pointed out that the stories around her Deities were the pop culture for the people who had told the stories, I was told that such a perspective was blasphemous and that because her Deities had been around for millennia they were automatically more powerful than any pop culture Deity. And when I was interviewed by Pagan Centered Podcast it was a hostile interview, with their goal being focused on trying to disprove what I practiced. I could probably tell you a few more stories along these lines, but I think you get the idea: Pop Culture Magic, and any associated beliefs, spiritual practices, etc. are considered to be the bastard child of Paganism and Occultism by a good number of people who inevitably seem intent on proving why their beliefs are more valid, more spiritual, more anything than pop culture magic is.  And if you, like me, are associated with practicing pop culture magic you'll be told what a flake you are and how your spiritual practices aren't as good as the person to your left or right who believes in more traditional deities. You'll be told it's fiction and that you're wrong and they're right.

Some of this bias comes from a tendency to revere something that is older or more traditional (older is better), and perhaps even purportedly rooted in nature. While I think its important to maintain a connection to nature, I am skeptical as to how older religious systems automatically ensure that particular connection. If anything, I have found that developing a genuine connection with nature is much more primal and based on your willingness to spend time and effort in nature. For example, choosing to deweed your yard and really put your hands in the dirt to take care of the land is an action that is very connective to nature, with no Deity required to facilitate said interaction. A long hike can also be just as connecting, allowing you to become part of the land by choosing to be in it, instead of merely observing it. The smell of the land, the feeling as you walk it is a spiritual experience that again needs no Deity in order to facilitate it. All that is really needed is you and your willingness to connect with the land and learn from it, as a result of the connection.

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  • Taylor Ellwood
    Taylor Ellwood says #
    I think the recons would argue that they have allowed the gods to find and shape them. As for myself, any entity I'm working with
  • Rhiana
    Rhiana says #
    Let me start off by saying I find both arguments be they pro or con to have valid points. Having said that, I often wonder why we
  • Frater Isla
    Frater Isla says #
    Good point. And I've found that most internet 'discussions' are just ego dancing. I've maybe gotten two actual responses where I f

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