Democratic Forest Trusts (PDF)in Watson, Alan; Dean, Liese; Sproull, Janet, comps. 2006. Science and stewardship to protect and sustain wilderness values: Eighth World Wilderness Congress Symposium; 2005 September 30-October 6; Anchorage, AK.Democratic trusts with leadership elected by citizen-members promise to solve many of the problems afflicting both traditional government and corporate ownership of forestlands. This article explores these issues in some depth.Complexity and the Dream of Human Control of Eco-Systems (PDF)in Watson, Alan; Dean, Liese; Sproull, Janet, comps. 2006. Science and stewardship to protect and sustain wilderness values: Eighth World Wilderness Congress Symposium; 2005 September 30-October 6; Anchorage, AK.The title captures it. I then explore the kinds of institutions compatible with both nature and the modern world that are implied from this analysis.Rethinking the Obvious: Modernity and Living Respectfully With Nature (PDF)The Trumpeter: Journal of Ecosophy, Winter, 1997.Modernity is usually considered a wrong turn in terms of respect for and sustaining the environment. I argue the reality is more complex, for modernity has freed us from personal dependence on agriculture, ended the economic value of children, radically reduced the likelihood of large scale wat, and shifted much production to intellectual rather than material capital. This partially decouples society from nature, which gives us important opportunities as well as problems.Towards an Ecocentric Political Economy (PDF)The Trumpeter, Fall, 1996.This paper begins my effort at showing how liberal modernity can be harmonized with an ecocentric perspective on our relationship with the natural world. It is a corrective to much “free market environmental” literature that sacrifices Nature to money as well as to anti-liberal attacks by well-meaning but economically naïve environmentalists.Unexpected Harmonies: Self-Organization in Liberal Modernity and Ecology (PDF)The Trumpeter, Journal of Ecosophy, 10:1, Winter 1993This is my initial paper exploring how what I term ‘evolutionary liberal’ thought can be an important means by which society and nature can be brought into greater harmony. The other Trumpeter papers build on it.Deep Ecology and Liberalism: The Greener Implications of Evolutionary Liberalism (PDF)Review of Politics, Fall, 1996.Liberal thought and deep ecology are usually regarded as mutually exclusive. But the “evolutionary” tradition offers a way to integrate the two through commonalties in the work of David Hume, Michael Polanyi, Arne Naess, and Aldo Leopold, providing a stronger foundation for liberalism while strengthening the case for an ecocentric ethic.(Related subjects: Ecology)Saving Western Towns: A Jeffersonian Green Proposal (PDF)in Writers on the Range, Karl Hess and John Baden, eds., University Press of Colorado, 1998.Developmental pressures in the rural and small town West involve three groups: long term residents, new arrivals, and environmentalists. Today their interests often conflict. This conflict is in part the outcome of institutions which prevent harmonizing competing interests. The concept of developmental trusts, both for rural regions and for small communities offers a means whereby these interests can be harmonized for the benefit of all concerned.(Related subjects: Politics)Social Ecology, Deep Ecology, and Liberalism (PDF)Critical Review, 6: 2-3, 1992.Murray Bookchin is considered a leading radical environmental theorist. However, his analysis is incapable of leading humankind towards a more respectful and sustainable relationship with the natural world. Criticisms of Bookchin from both the deep ecology and evolutionary liberal perspective complement one another, pointing the way towards a better understanding of how modernity relates to the environment.The paper as a whole offers an early discussion of issues that are more clearly addressed in later papers, particularly Deep Ecology and Liberalism (1996) and the three Trumpeter articles in 1997, 1996, and 1993. However, there are other ideas in the article which have not been developed more thoroughly elsewhere.
The final panel I attended at Pantheacon was on international interfaith work. Its participants were an impressive group: Glen Turner, Starhawk, Don Frew, Selena Fox, Anastacia Nutt, Rachel Wachter, and EliSheva Nesher. While present at the Con, Rowan Fairgrove was unfortunately unable to make it, but even in her absence it was an outstanding collection of Pagans, all of whom have given immensely of their time and creativity to our community.
They reported on how their and other Pagans’ efforts abroad have begun bearing sweet fruit for the nature religions in the modern world. For one, South American tribal traditions have made use of the Interfaith network, and NeoPagan expertise in particular, to begin building their own network of connections. Along the way they have come to see us as spiritual brothers and sisters sharing a broadly similar spiritual outlook. Starhawk quoted an indigenous spiritual leader as saying “What does it mean to be indigenous? It’s about seeing yourselves as guardians of the land.”
The next step these South American groups are planning is to reach out globally to indigenous people with traditional practices. The next Parlient of World Religions will be in Australia, and will have a significant Aboriginal presence, which should speed this process along. This I find very exciting.
A second area where Pagans have played constructive roles (surprisingly so for me) is in the Middle east. In different but complementary ways, Starhawk, Anastacia Nutt, and EliSheva Nesher have worked with both Palestinian and Israeli women, even in the face of opposition by the Israeli military and politicians on both sides. While the mainstream media has done its usual execrable job of reporting any depth of understanding, these women were adamant in emphasizing that great many people on all sides are fed up with the violence, and interested in finding common cause to end it. Pagans can be honest brokers on both sides since we are not Christian, Jewish, or Muslim.
Finally, one other surprising result of this project concerns Pagan relations with Muslims. While Muslims have serious problems with “hard polytheists” who argue that ultimate reality consists of numerous deities, Muslims interested in Interfaith do not have problems with Pagans such as us British Traditionalists, as well as many others who are monists or panentheists. The reason is interesting. There never was a “Fall” in Islamic theology, so the world is seen as exhibiting the signs of God, without debasement. Because we are monists who (from a Muslim perspective) worship the sacred through its earthly signs, we are spiritual brothers! Don Frew related as to how he was often welcomed by Muslims he met in Interfaith work, once they understood more about us. Obviously this acceptance would not hold for Muslim extremists, but most Muslims are not extremists, just as most Christians are not.
The panelists were unanimous in urging Pagans so inclined to get involved in local interfaith, for there was no hierarchy. It is rooted at the most local level, often needs volunteers, and can bear unanticipated fruit. We are no longer alone in an uncomprehending world, largely because of this work by our panelists and others. But so long as Christian absolutists have such a strong presence in our country, it is worth our while to keep ourselves open to sincere others. As for me, in doing so I find my own appreciation for my Pagan spirituality as enriched as is my appreciation for others’ approaches. This seems to be a common response among Pagans. We appreciate others’ traditions more – but we are also even more wedded to our own than before..
posted February 21, 2009 at 1:35 pm
I find this are of study enriching and heartwarming. I was raised Catholic but have been on a spiritual quest for several years now and find that something really connected with me in your paper, “Nature Religion and the modern World: The Returning Relevance of Pagan Spirituality,” and I’d like to discuss more about it with you. Perhaps your knowledge can help direct me to further literature references. The Paganistic umbrella is so large, it’s been difficult for me to identify the path to take or even try. Is there a contact or forum I can better reach you at, to ask you more about yout studies? Kind Regards, Rae
posted February 22, 2009 at 6:11 am
Dear Rae-
Thank you for your kind words. I really like that paper and am working on a expended version.
Are you on Facebook? Contact me that way and ask to be my friend! I’ll say yes- and we can communicate better.
Will that work?
Gus
posted February 22, 2009 at 1:36 pm
Hi, Rae and Gus –
I was raised Catholic, like Rae, but stopped practicing the Catholic religion many years ago. (Interestingly, I think Catholicism has many connections with NeoPaganism.) In the last few years I have been attending a progressive Episcopal church.
In the past few weeks I have become more and more aware that NeoPaganism may be a more authentic way for me to worship. At the same time, I have become less and less able to accept some of the things about the Episcopalian service — things that I used to just gloss over, in the spirit of “take what you want and leave the rest.” Now I seem to have reached a point where I can’t, or don’t want to, gloss over any more. I am thinking, for example, of the first two readings in the service — the old testament and the writings of the apostles.
Four weeks ago I was searching online for something inspirational to read at a blessingway ceremony I was going to attend. Somehow in that search I came across a woman writing about what paganism meant to her. Something called to me in what she wrote.
This was on a site called Experience net. I wrote to her and she recommended I read a book called _Triumph of the Moon_ and said that when I’d read it we would discuss it. It is a history of the development of Neopaganism in Britain. I wondered why she asked me to read it because a lot of it is about groups who believe in ceremonial magic as a way to effect change in the world. That does not appeal to me, but I still think that Neopaganism may be a more authentic way for me to worship. Since completing the book I see that it is actually useful to have an overview of all the varied ways that have developed and which people call NeoPaganism. My friend on Experience net has not responded to me, but I read a post in which she recommended doing the beliefnet quiz. I took it last weekend and the outcome was “100% NeoPagan”…
I thought I’d come back here this weekend to see what I could learn of NeoPaganism and see if there is a way of worship that I can relate to, and to learn more. I will try to find the essay you both refer to in your posts here. I am wary of Facebook as I have read that the company running it is a “Big Brother” type of company. I will aslo look up “monists” and “panentheists” from Gus’s post above.
I do feel a desire to discuss my new emergence. It feels like emerging from a chrysalis, very similar to when I, from within, could no longer attend Catholic services. The contradictions were just too great. Last Sunday and this Sunday are my first Sundays in years on which I have consciously not gone to Episcopal service because I think that is no longer the way I wish to worship. I am trying this on for size.
Vida
posted February 23, 2009 at 7:21 am
NeoPaganism is incredibly diverse in its communities. It also bleeds off into other spiritual traditions, for by emphasizing the sacred in the world, every aspect of the world might be a starting point for someone’s spiritual path. I have encountered Pagan/Buddhists and Pagan/Christians, and elements of both Christianity and Buddhism have left their traces in my own practice.
Even within a coven people will often have different understandings of what the group does and the nature of the Gods. That usually does not matter, because the core of a coven is a community of practice and trust, not doctrine. This took me a while to understand, coming from a Christian culture where people have killed and died over dogma.
Finding a tradition, and a community of practice, can be time consuming and frustrating. One place to start is finding an initial practice that seems good to you, or going to a big Pagan festival,like Pantheacon, and exploring workshops and panels. It obviously helps to have friends who already participate, but it is not crucial.
To my mind the best initial book, if you are an American, is Margot Adler’s ‘Drawing Down the Moon’. She covers most American groups and puts them into context. As I entered into the British Traditional Wiccan world, now my core practice, Stewart Farrar’s ‘What Witches Do’ was very valuable for me. A few prayers to the Lady for help and guidance wuld not hurt either.
posted February 23, 2009 at 3:19 pm
Hi, Gus –
Thanks very much for your thoughts and encouragement. I have read your paper Rae referred to, “Nature Religion and the modern World: The Returning Relevance of Pagan Spirituality,” and I, definitely, found it very well written and also helpful. I also found out that I am a panentheist, and have been probably since I was old enough to think about Divinity! I am now reading your book _Pagans & Christians: the Personal Spiritual Experience_. I will also look for the books you suggest. And Ask for Divine guidance! There are 3 _giant_ fig trees just by my house and it occurs to me that they might be helpful…
Divertiti a Fiesole! … beautiful.. I lived in Florence for a while when I was 17, back in 1975. ciao a presto –