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.
Starhawk called upon Pope Benedict to apologize to Witches and other Pagans for past Church actions against Pagans and women in today’s Washington Post. In response David Gibson at Pontifications Blog here at Beliefnet pointed out that she was behind the ball, as John Paul II had already apologized for much to which she was referring. Some observers thought the Pope did not go far enough, but others held it really wasn’t necessary to apologize at all for abuses hundreds or even thousands of years in the past. However one feels on this issue, it is important to acknowledge that he did apologize, and apparently did so quite sincerely.
Gibson then took Starhawk herself to task
it is also important to examine one’s own conscience before judging
another. And while “witches” (or those who are slottled in various
related categories) are too often victims, and the pope acknowledged
that in Africa, the “imagination, intution, and magic” that Starhawk
cites also fuel terrible abuses and horrific crimes against innocents
in Africa and elsewhere. The pope also spoke against that. Did
Starhawk? Perhaps she or her clan spoke out against abusive withcraft
and superstition and neo-paganism during the papal visit to Africa, but
I didn’t see it.
I see this issue rather differently than Gibson.
In a sense the problem is with our name, a name I have no intention of
giving up. “Witch” refers to two different groups of people that can
sometimes over lap. First are those following traditions rooted in
very distant times, probably growing out of shamanism, that make use of
magick, herbs, spirits, divination and healing to bring a community
into greater harmony with the more-than-human context in which it
exists. Because the Church believes non-Christian Pagans worship
demons, they claimed all this was witchcraft. The name stuck, as has
the name “Pagan.”
Then there are those who make use of magick, herbs, spirits, and
divination to gain power, destroy enemies, and manipulate others.
These folks have to be called something, and that word has been “witch.”
We Witches emphasize the first group, but often neglect to mention that the second group has existed as well.
The distinction between them blurs when one community fights another, because their
shamans might also get in on the action, using their magick against
their community’s enemies. Think of the Christian churches of Germany
supporting their soldiers while the Christian churches of America
supported ours in both World Wars. One could draw a distinction between those who injure others for personal gain, and those who do so to defend their community, and I do. But it is shaky ground.
The abuses of ‘black’ practitioners, have been used to justify the
religiously intolerant in suppressing those who follow a Pagan way
steeped in a shamanic past. Historically the Catholic Church has been
second to none in committing such crimes. And so everyone working either alone or in small groups has been lumped
together as “Witches.”
Don Frew tells me this confusion over what constitutes a “Witch” has
been a frequent problem when we initially communicate with many
indigenous traditions, at least in Latin America. While missionaries
attacked their ‘witchcraft’ they themselves rejected the title because witches did
bad things, and they didn’t. Then they meet people who say they are
witches. Initially they think we must do bad things, and only relax
when they learn the truth.
And so I am not convinced that the African examples Gibson would have
us denounce are properly criticized. Maybe, maybe not. All I know of them is what their
detractors have said. When those describing them are also associated with an
institution having a long history of distorting and maligning
indigenous spirituality, I’ll reserve judgment as to whether we are
getting accurate information on those African examples.
Yet there are nasty practitioners and when they come to light within our
own community Pagans have been pretty united in denouncing them..
But lest we get too smug, the Pagan traditions are not bloodless
either. Those who would commit far darker deeds and serve depraved motives in the
name of the Sacred include more than arrogant monotheists.
Think of Carthage and its infant sacrifices, or the Aztecs and their
blood offerings. Much that is most objectionable in some Islamic
practices towards women has nothing to do with the Koran and a lot to do
with the Pagan Arab cultures where Mohammed’s teachings first took root, and
were modified.
I think while we all must acknowledge the dark sides of our
respective histories in order to inoculate ourselves against the disease of self-righteousness, the true task of our time today is to build our
communities on what is best in our own traditions, and let others do
the same in theirs, relying in Interfaith to promote mutual respect,
while enabling friendly relations with different religions to
marginalize those within any particular tradition who seek to gain
power within their own community through sowing divisions and distrust
towards others.



posted April 14, 2009 at 5:40 pm
All I know of them is what their detractors have said.
I think this is the important point. As if all that were known about catholics was what their detractors had to say. And I have a lot to say. But it wouldn’t be a whole picture.
posted April 14, 2009 at 8:04 pm
I would add that most religious practitioners are utterly, utterly ignorant of the history of their professed spiritual path, if not of history in general. This applies as much to the broad umbrella of paths that make up Neo-Paganism as much as it does for the Christian faith community.
While I admire some of what Starhawk has done over the years, in this petty and pointless contest she risks eliciting wholly undeserved sympathy for the most disrespectful and divisive pope to arise in many years.
posted April 14, 2009 at 8:38 pm
Oh, give me a break.
Neopagan witches have no historical connection to the so-called “witches” accused and convicted during Catholic prosecution of such practices, and thus the Catholic church owes no apology to Neopagans.
It was Neopagans who appropriated the term “witch” to identify with, a term that has a history of negative associations in both Christian and pagan cultures, and they applied “witchcraft” to a body of practices that have very little to do with the conventional meaning of the word “witchcraft.”
This was nothing more than a sad, self-righteous attempt to gain respect and legitimacy by the mainstream.
posted April 14, 2009 at 8:40 pm
The only problem I have with Starhawk’s article is the part where she talks about centuries of persecution. This furthers the myth that Wicca and some mystical organized Pagan religion has survived through the centuries.
Last I checked all of this has been proven false.
I hate to inform Starhawk, but Wicca is at most sixty years old. This insanity of witch cults in ancient Europe needs to stop.
Also I must for the sake of fairness must say that many of the problems in modern Paganism (fluffy-bunnies, those uneducated Pagans among us) stem largely in part from authors such as Starhawk.
posted April 14, 2009 at 9:19 pm
How about modern harassment and discrimination to witches?? does that count Tom?
How about a Knight of the Holy See being the Secretary of the Veteran’s Affairs, and for YEARS he sits on the applications of 501C3 tax exempt Pagan churches to get the pentacle added to the list of approved symbols for deceased vets? Does that ring a bell?
This Knight of the Holy See and ex-ambassador to the Vatican had to be hauled off to court and found guilty before our war heroes got their headstones. We had soldiers waiting for proper burial. Do you call that nothing? I sure don’t.
Do your research before you slam something you obviously know nothing about Tom.
posted April 14, 2009 at 10:18 pm
I don’t feel “entitled” as a modern day pagan to nurse a grudge about the “burning times,” nor do I feel it is useful. My issue with the Holy See and Catholicism in general these days is that any such apologies for past mistakes are insincere in light of their current attitudes and practices. What good does it do to apologize for the Inquisition, or treatment of aboriginal peoples, or sexual predators?
The spirit of authoritarianism, secrecy and self-rigteousness that informed all of these past decisions is alive and well – far stronger I would say then when they began issuing these many belated apologies. This pope clearly believes his church was at its best in the centuries prior to the Enlightenment, even the reformation. If he could snap his fingers and eliminate the barriers of secular civil authority, education and mass communication, we would have the Inquisition and the witch hunts again,and we would have them by the close of business tomorrow.
So I’m not offended that the church didn’t write out a formal and hollow apology to me as a pagan. I’m offended that they get to continue acting as an unregistered and untaxed lobbying arm of the far right to attempt to impose their dogma on the rest of us.
posted April 14, 2009 at 11:48 pm
I agree with Patrick. As a Wiccan, my religious “heritage” can only be traced back to 1950 at best. Wicca is at best tenuously related to old witchcraft. Therefore, I do not believe anyone before the 1950s to have the ability to be my spiritual brethren.
I agree with Tom. Adding to his point, I feel these people that say “never again the burning times” have nothing better to do than have a persecution complex. Live in the past, live for the future – it’s your present choice. Aggie’s comment combined with the fact much of these widely-publicized Pagan discrimination issues with jobs often are more a result of a person failing at their job than actual religious discrimination illustrates this point keenly.
Oh, and on the headstone tangent for a moment, PVHC sat for DECADES never getting anything practical done. It was doing things the mundane way (suing someone) that got that fixed in YEARS.
Garan du has a point. Those of us who keep wanting to talk about history ought to actually research history once in a while rather than spew something they saw on Wikipedia, heard from a friend or read in a book whose sources have been deemed non-credible by the academic community.
While none of this negates the situation Kenneth describes, I think we have better more-urgent issues in the Pagan community than worry about some meaningless and ultimately pointless apology. As far as I’m concerned, that apology has already been given with the Papal apology for the inquisition.
posted April 15, 2009 at 5:49 am
Aggie, did you even read what I wrote? I don’t think you did, because my point was that modern day witches and the so-called “witches” during the “burning times” have no historical connection or even spiritual connection with each other, and therefore Starhawk shouldn’t be asking for an apology as if Neopagan witchcraft is a legacy of the “witchcraft” of Christian martyrs.
Modern pagan certainly don’t have it easy nowadays, that is true. There are still stigmas and some confusion, but nothing in the way of actual persecution, at least not in the U.S. You want to cry about religious persecution? Talk to a Jew or a Hellenic polytheist living in Greece.
posted April 15, 2009 at 10:21 am
An apology is due to witches and pagans, not for the past — the apology for the inquisition covered that — but for the present marginalization and demonization of indigenous spiritualities. And the apology is meaningless unless the conduct stops.
posted April 15, 2009 at 3:07 pm
Starhawk did NOT “call upon the Pope .
The Washington Post structures it’s On Faith blog by asking the various folks there a question which they are to answer.
The question for 30 March was:
Pope’s Apologies Accepted?
Pope Benedict XVI has offered a number of apologies recently, for clergy sex abuse, for promoting a Holocaust denier, for statements about Islam. What does it mean that a Pope has started doing that? Should those apologies be accepted? Should more religious leaders do that?
http://newsweek.washingtonpost.com/onfaith/2009/03/popes_apologies_accepted/all.html
9 different bloggers responded to that question w/ titles varying from “The Power of Apology” to “A Papal Cry of Pain”. “Time to Apologize to Witches” was right in there.
Part of the problem of the internet, is that it’s so easy to loose context.
Tho, I guess that’s a little like walking up to a group at a party. One doesn’t hear the previous conversation of the group…….so reacts only to what was being said when one joins the group.
posted April 15, 2009 at 3:32 pm
Thanks, Gus, for extracting an important point from Gibson’s post.
One we,as Pagans, need to recognize.
posted April 15, 2009 at 3:37 pm
You assert that the Pope has already apologized, but you fail to provide any specifics. If the Catholic Church has a lot of evil stuff to apologize for, they have no one but themselves to blame. I see no reason to let them off the hook until they have specifically and directly apologized to their first victims: Pagans. The Roman Empire had possibly as much of as 1/4 of the world’s population, and they were all given the choice: convert or die.
Has the Pope ever with his own mouth apologized to Pagans and Witches by name? No. He he specifically apologized for building churches on top of Pagan temples? No. Has he apologized for the burning of Pagan literature and sacred books? No.
And look at what he does apologize for: “for the use of violence committed in the name of truth”. Truth!! Pope John Paul II couldn’t even bring himself to “apologize” without simultaneously asserting that Christianity is the “truth”. Pathetic.
posted April 17, 2009 at 10:37 am
Thank you, Gus, for shedding some light on this knotty question. I have wondered how to reconcile the term “witch” being used in Africa without stopping to “consider the source.” But indeed, every faith tradition has its shadow side. I sometimes sit in Lakota ceremony with some Indian friends, and have been careful around them to not identify as a witch. I know that to Navajos, witches are also known as “skinwalkers” and have an evil reputation, but I suspect that the term witch was given by Christian missionaries and so might not be quite accurate. As for the criticism that I, as a pagan, have no “spiritual connection” with those who died during the witchhunts 500 years ago, I do in fact feel a strong spiritual connection to women and men who have been persecuted for millennia for holding to images of the Divine as Feminine. There may not have been a written tradition handed down, but knowledge and understanding can come through the body, through intuition, what someone used to call “grokking.” When I look at images of goddess from thousands of years ago, something deep inside me stirs and identifies. “Nature is our book,” a wise priestess told me once, and learning to trust in my own deep inner wisdom without benefit of a clergy acting as intermediary to the Divine has been the most satisfying spiritual experience I’ve had, so I’m sticking to it.
Gus, I’m trying to link to your blog on mine but the link fails. Is there a trick to this?
posted April 25, 2009 at 9:02 pm
I am a pagan myself and I see it pointless of an apology from criminals. I know it would be insincere. I think the church has many thing to be ashamed of than just persecution of pagans (modern and past).