Parliament of the World’s Religions 2009
by Ed Hubbard
Is Paganism About to be re-defined from the Parliament?
In the world of Interfaith relations, where religions, faiths and traditions seek to find cooperation and peaceful coexistence, the labels and definitions and how they are used are important. Descriptions of faith practices are the way interfaith speakers share information that leads to greater understanding, and the clearer the language used, the better chance all parties will be able to find common ground.
In this case, for a very long time Paganism has been defined by the Christian definition of any non-Abrahamic religion. This has been considered a derogatory term by many faiths, and seen as insult to many including members of Hinduism, Buddhism, Native and Indigenous faiths. They each desired that they be seen as an equal religion with their own title and definitions to be used. In this, by agreement, Paganism is not used to directly describe any faith simply because it is not Christian, Muslim, or Jewish. This agreement has allowed each faith attending to put aside the use of this word as a central description of their faith.
So the term Pagan itself is being redefined from this old Christian based definition. Part of the Teaching of Traditions series, created with the help of Pagan Trustees, describes Paganism as “a collective term that most aptly defines Indigenous cultures of pre-Christian Europe, the Celtic and Germanic Tribes, The Balts, The Scandinavians, The Basques, The Slaves and many others.”
The first Pagan presentation of the Parliament helped begin this change of identity and was called ‘People Call Us Pagans – The European Indigenous Traditions‘ by PWR Trustees Angie Buchanan, Andras Arthen, and Phyllis Curott.
The opening of the description reads: As the World confronts environmental devastation, we are beginning to appreciate the wisdom of Indigenous peoples who have lived thousands of years in sustainable harmony and spiritual connection with the Earth. After hundreds of years of suppression, most Westerners have forgotten that their ancestors once shared this wisdom as the Indigenous traditions of Europe. *
This concept of Paganism as being based deeply in European Indigenous Traditions has fascinated and found ground among American, European and Australian members of the Parliament. It helps move Paganism from being a New Religious Movement to an Indigenous tradition, and offers many more opportunities to reach out at the parliament.
As described by Andras Corban-Arthen most forms of modern Paganism can be described as part of the New Religious Movements as they were formed in the 20th century, yet there are several Pagan ethnic traditions that have survived Christianization. One such example is Romuva of Lithuania. It is these ethnic traditions that fit better into the description of Indigenous traditions, instead of New Religious Movements.
It allows Pagans to be part of both New Religious Movements and also recognized as part of the Indigenous traditions. By accepting that Pagan Traditions are indigenous to Europe, individuals must take another look as it presents them with a different paradigm of what Paganism stands for.
Andras Corban-Arthen points out that Wicca, for example, cannot be seen as an indigenous Pagan faith practice and is instead a modern syncretic movement.
Wicca doesn’t fall within the category of traditional paganism which I define as geographically, culturally & ethnically specific, but rather fits under neopaganism.
This concept of redefining Paganism as Indigenous Faith Practices of Europe has been seen as a way to change perceptions. River Higginbotham, author and Pagan, who has heard this definition for the first time at the Parliament, describes this change as one that will benefit many Pagans, and he accepts that most Pagans he knows draw on European traditions to form their own practices. This allows them grounding in culture, and this description has given them a better understanding of where their faith is coming from.
Angie Buchanan offers that recognition of Paganism as an extension of the faith practice of Indigenous European Religions gives modern Pagans grounding in their own traditions. This will help them find their own customs and rituals. This will discourage modern Pagans from raiding other Indigenous faiths rituals and practices, which is also known as Cultural Appropriation, which many Native Americans and other culturally based ceremonialists describe as a form of spiritual theft. By having Pagans focus on their own European roots, they can avoid creating situations that would aggravate cultural appropriation that harms interfaith efforts.
Linda Hart, Interfaith Liaison for Pagan Awareness Network of Australia, feels this is a good description for Paganism, and finds it useful for non-Pagans to understand. It is a useful tool in dealing with other indigenous faiths, which do not see themselves as Pagan. Instead this allows Pagans to share as fellow Earth-Based Spiritualists.
So we see that Paganism is beginning to be used to describe Indigenous European faiths, and that other practices by Indigenous people are being seen as part of a larger family of Earth-Based Spiritualists; that some forms of what we call Paganism are really independent of that term and are better described their own name under New Religious Movements.
In all cases, the definition that Pagans are those who practice a faith not covered by Christianity, Judaism, or Islam, should be discarded as politically and socially unacceptable. That we must look beyond a definition forced onto the world by missionaries as a way to divide us and instead accept that each faith practice can and should be called by the name of their choice.
For many self-described Pagans, this is a different lens to view themselves through, and offers a chance to reexamine their faith as Pagans, Earth Spiritualists, New Religious Movements, or something else yet to come. It may be time to examine the entire Pagan movement under this new definition and allow it to evolve into more than simply one community; that understanding these differences and the labels they generate can allow us to interact more fully in a multi-religious and pluralistic Interfaith World, as shown at the Parliament of World’s Religions.
Rev. Angie Buchanan
Rev. Angie Buchanan is a Family Tradition Pagan. She is a founder and director of Gaia’s Womb, an interfaith spirituality group for women, and Earth Traditions, a Pagan Church that also offers a Training Program for Pagan Ministry. Angie has a background in law enforcement and politics. She consults with multiple religious and inter-religious groups, encouraging dialogue and understanding. She is a former instructor at Cherry Hill Seminary, having taught Introduction to Interfaith there for four years. Angie travels, speaking to groups at churches and schools about Paganism, religious freedom, the Global Ethic, the separation of church and state, and the First Amendment. She has been a presenter at a number of interfaith events, including the 2004 Parliament and the Buddhist Council of the Midwest Women’s Conference. She has worked with CPWR as a Board Member since 2002.
Rev. Andras Corban Arthen is the spiritual director of the EarthSpirit Community, a religious and educational organization dedicated to the preservation of Earth-centered spirituality, particularly the indigenous European traditions. He has been a presenter at many interfaith events, including the 1993 and 2004 Parliaments and the 2007 World Interreligious Encounter. Of Hispanic descent, Rev. Arthen teaches and lectures on the indigenous European pagan religions throughout the U.S. and abroad.
H.Ps. Phyllis Curott, J.D
Phyllis Curott is an attorney and social and spiritual activist, Wiccan priestess and author of ‘Book of Shadows: A Modern Woman’s Journey into the Wisdom of Witchcraft‘, ‘Magic of the Goddess’ (Broadway Books, 1998), and ‘Witch Crafting: A Spiritual Guide to Making Magic‘ (Broadway Books, 2001). Curott is founder of the Religious Liberties Lawyers Network. A global interfaith activist, Curott is a member of the Assembly of World Religious Leaders, a participant in the Harvard University Pluralism Project’s Consultation on Religious Discrimination and Accommodation, and a member of the Clergy Advisory Board of the Network of Spiritual Progressives. Curott is founder and President of the Temple of Ara, one of the oldest Wiccan congregations in America. SOURCE
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