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You know, I own and have read "Infinite Cities" and have read Solnit and Gomez-Pena’s piece on contingent identities, but didn't r
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I know, I love the whole book/atlas, but that one in particular was so sweet and wonderful to think about....
PaganSquare
PaganSquare is a community blog space where Pagans can discuss topics relevant to the life and spiritual practice of all Pagans.

When witchcraft first flourished in the 20th Century, it was cutting edge. Hot on the heels of the feminist movement, the fledgling environmental movement, and a time of great social upheaval, neo-paganism opened a whole new realm of possibility that at once called to our roots but also challenged dominant paradigms. At the same time, a lot of us are drawn to pagan beliefs when we ourselves undergo inter and intra-personal change. To dedicate yourself to a pagan path is a challenging step to take, and the journey is a difficult one. If it was easy - everyone would do it. To be a pagan is already a radical and progressive act. But is it enough? I'd like to offer my own interpretation of what radical, progressive paganism can look like.
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Thanks for the stimulating article and comments. Paganism is such a 'big tent' encompassing so many different beliefs and practice
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Like most everything else in Paganism it is a matter of personal choice. If it ceases to be a choice than what good is it?
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Hi Jon ... we are living in different 'Paganisms'. Lee clear says she rights "from the point of view of a progressive witch living
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The irony of this post astounds me. The fact that you are really blind to its irony astounds me even more. Show me a neopaganism
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As Peregrin mentions, the views I express here are totally relevant to the climate I'm familiar with. Maybe it is different where
Neo-Paganism as a Mystery Religion
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It would now be pertinent to address how a conceptual duality and a gendered duality could function simultaneously without one enveloping or overpowering the other. Regardless of how high an individual holds an intellectual concept, the individual is still bound to gender. How then can a conceptual duality that stresses balance of all things remain exclusively masculine in it’s metaphors? The short answer would be that the conceptual duality goes “beyond” gender, that the metaphors can potentially be applied to gendered concepts, but ultimately refer to concepts understood as antecedent to gendered concepts. While this answer is ambitious, as a reply to a question posed by a society that holds gender to be reverent and relevant, it falls flat and lacks the humanizing element so often craved in religious discourse. To maintain a conceptual duality that preserves gendered integrity, much like gender, a few different options are available.
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In the first article for this blog I mentioned the Löwenmensch, a 32-35,000 year old mammoth tusk carving found in Germany. Archaeologists assembled this beautiful statuette of a lion-headed human from hundreds of fragments. And in recent years it has become the eye of a storm of debate about the gender politics of Stone Age shamanism.
Although heavily critiqued in the last forty years, the notion that Europe's first human denizens were socially and spiritually matriarchal is still popular. Some proponents of this view argue that the Löwenmensch is in fact a female, not a male. And inferring from this theory, a few of them have gone so far as to argue that shamanic practice in the distant European past was practiced exclusively by women.
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