When God is Gone, Everything is Holy by Chet Raymo

December 12, 2008 at 12:55 am (Academic/Journalistic Approaches, Biology, Christianity, Environmentalism, Philosophy, Science)

When God is Gone, Everything is Holy: The Making of a Religious Naturalist
Chet Raymo
Sorin Books, 2008
148 pages

This is another one of those “Why is this important to pagans, anyway?” books. At first glance, it would seem that a balancing act between Catholicism, agnosticism, and strict scientific interpretations of reality would have little interest to your average neopagan. This is exactly the kind of book that I like to bring to my readers’ attention, however. It’s full of interesting little surprises, and I got quite a bit out of it as far as brain food goes.

Raymo presents a series of arguments towards a materialistic interpretation of Nature as sacred. Nature is not sacred because it is filled with spirits, but rather because the very processes which science is uncovering are endlessly fascinating. With this perspective, he skewers dualistic worldviews which separate Sacred from Profane, and the idea that Earth is just a waystation to be used and abused before we go off to some afterlife. However, as a dedicated agnostic, he proceeds to toss the idea of a personal God, along with numerous religious trappings (emphasis on “trap”) out and instead explains the Divine as the ongoing “I Don’t Know”.

It is this emphasis on admitting that we don’t know everything (and that’s okay) which I think really makes this book worth reading. Neopaganism as a whole lacks a healthy dose of skepticism. What Raymo presents is a nice alternative to some of the more militant atheist voices at the table; healthy skepticism (as opposed to outright debunking) is paired with the admission that, removed from its fundamentalist, harmful roots, religion and spirituality can still serve healthy purposes in the evolution of humanity.

Do be aware that Raymo tends to shove animism, pantheism, polytheism, and other mainstays of (neo)paganism into the same category of useless superstition, while admitting aesthetic preferences for certain aspects of Catholicism. This bias may not have been intentional, but it is glaring. If you are easily offended, you’ll probably end up unhappy with this (of course, if you’re easily offended the entire book may come up with the same result). However, I still found his conception of Nature as sacred (in his own interpretation of the idea) to be one that I could resonate with on numerous levels, even if I believe in spirits and he doesn’t.

Despite my enjoyment of the book, I’m still not convinced that animism isn’t a good theological choice for me at this point, so his argument against it wasn’t as effective as he might have hoped. And, as with anything, take what you read with a grain of salt. This is a book for considering over time, not simply to read and discard after first impressions. If you find things that you disagree with (and if you’re like most neopagans, you will), don’t disregard the text in its entirety. Give it time to percolate in your mind, and see what you think after a second read a few months down the line.

Five pawprints out of five.

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Beef by Andrew Rimas

October 22, 2008 at 9:10 pm (Academic/Journalistic Approaches, Animal Magic, Environmentalism, History, Paleopagan Cultures, Science)

Beef: The Untold Story of How Milk, Meat, and Muscle Shaped the World
Andrew Rimas
William Morrow and Co., 2008
256 pages

You may very well be wondering why it is that I have a book on the history of the relationship between domestic cattle and humanity on a pagan book review blog. I already have reviews of other books that are about specific animals, such as Of Wolves and Men by Lopez and The Sacred Paw by Shepard and Sanders. However, while those are about wild creatures, Beef studies the relationship we have to a domestic creature–the cow. Underappreciated by many modern pagans as not being “impressive” enough, the cow and bull were nonetheless absolutely crucial to many paleopagan cultures, and I believe in promoting more than just the woo-woo aspect of sacred animals.

The book starts off with a modern discussion of beef as a foodstuff, the different cuts, etc. However, this is followed by an incredibly important section about cattle as sacred animals in various cultures. There’s also a good bit of research done on the actual history of the domestication of cattle, and why this was so important to humanity’s development.

However, even today we are still highly dependent on cattle in this world. Our health as a species through better nutrition, as well as certain areas of economy, have been largely due to cattle over the centuries, and continue to do so today. It’s rather sobering to read through some of the material the author presents.

The wrap-up includes a hard look at the beef and milk industries today. Animal abuse is brought up, along with the horrific conditions in stockyards. And, of course, the pollution caused by the demand for more cheap beef, as well as tropical deforestation, can’t be denied. While Rimas offers some potential alternatives, the main message seems to be “eat less beef”.

Any pagan who works within the context of a culture that reveres cattle, or who works with domestic totems and animal spirits, should pick up a copy of this book. Even if neither of these applies, it’s still a fascinating and educational read. The writing style is engaging, so it’s a quick read, and quite the eye-opener.

Five hoofprints out of five.

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Ecopsychology edited by Roszak, Gomes and Kanner

October 6, 2008 at 10:42 pm (Academic/Journalistic Approaches, Eco-Magic, Environmentalism, Healing, Metamorphic Magic/Conscious Evolution, Psychology, Shamanism, Women's Mysteries)

Ecopsychology: Restoring the Earth, Healing the Mind
Edited by Theodore Roszak, Mary E. Gomes and Allen D. Kanner
Sierra Club Books, 1995
334 pages

So you might wonder why I’m reviewing a book on psychology here. It’s not just because there’s an essay on ecopsychology and shamanism in it (though that’s a definite talking point). Rather, it’s because (outside of neopaganism) ecopsychology is the closest thing to animism that the dominant culture in the U.S. has at this point. I found numerous parallels between this book and my own beliefs as a pagan and (neo)shaman, and I think that any pagan who has animistic beliefs and/or has a commitment to the world around them (environmental or otherwise) should take a good, long read of this book.

One of the editors, Theodore Roszak, coined the term “ecopsycholoy” in his 1992 book The Voice of the Earth (which is on my want list). This anthology is a continuation of that current. It contains over twenty essays from therapists, ecologists, and other folks on the psychology of connection with the world around us–and seeing ourselves as a part of that world, not separate from it. I’m not going to go through every single essay; I will say that I enjoyed every single one–this is a very solid collection. I do want to highlight a few of the themes covered:

–Ecopsychology as a way to make the boundaries between Self and Other more permeable, but not to the point of the complete dissolution of Self. One of our biggest problems is that we’re too independent, to the point of ill health on numerous levels. Ecopsychology finds healthy balances that address both the needs of Self and of Other.

–Another theme, related to that, is ridding ourselves of our hangup on dualities–for example, not assuming that reducing the rigidity of one’s boundaries of Self will automatically result in a complete loss of Self. Instead, ecopsychology promotes a different way of looking at the world.

–Social issues are another theme. Ecopsychology is brought into conjunction with feminist theory in a few of the essays. The domination and controlling headspace of men enacted towards women is directly linked to the domination and control of the natural environment by humanity, particularly in the Western world. Additionally, there’s a brilliant essay on confronting racial issues in ecopsychology, as well as the concept of “deconstructing whiteness” and what that means for psychology and ecology.

–The current destruction of the natural environment is explored as being the result of pathologies, to include addiction and narcissistic personality disorder. These are some of the most powerful essays in the collection, and as they’re early on, they’re a hard-hitting opener.

There’s plenty more to this meaty text. For pagans, there’s plenty to chew on. Besides the parallels between ecopsychology and animism, and approaching the world as an interconnected whole populated by spirits, deities, and a living Earth, there’s also a neat essay about combining core shamanism and ecopsychological practice. And one of the essays delves deeply into indigenous shamanisms and what the author brought out of an experience halfway around the world from where he lived.

This is not an easy text to read, and not just for the writing style. It thoroughly challenges many of our assumptions about how the world is put together, and how we as humans (especially those of us in Western cultures) approach it. If you feel like it’ll be preaching to the choir, read it anyway. If you think it isn’t relevant to anything in your life, read it anyway. And if you think you’ll disagree with every bit of it–you got it, read it anyway. There aren’t that many books that I would consider absolute required reading for neopagan folk, but this is one of them.

Five pawprints out of five.

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Spiritual Tattoo – John A. Rush

September 28, 2008 at 2:31 pm (Academic/Journalistic Approaches, Anthropology, Artwork, Body Modification, History, Metamorphic Magic/Conscious Evolution, Paleopagan Cultures, Sociology)

Spiritual Tattoo: A Cultural History of Tattooing, Piercing, Scarification, Branding and Implants
John A. Rush
Frog, Ltd., 2005
244 pages

I think I was expecting something a little more image-heavy when I picked up this book, perhaps a pictorial exploration of body modifications throughout history. While it ended up being something different, it certainly didn’t disappoint. Spiritual Tattoo is a fascinating, light-academic exploration of body modifications for spiritual and cultural purposes, both modern and historical, in cultures around the world.

While Rush admits that discussion of some of the earliest deliberate modification, including among Neanderthals, is based on a good bit of conjecture, he raises some interesting points on body modification as it relates to universal human experiences. However, further in the future he’s able to stand on more solid ground, with plenty of evidence and illustrations that draw a firm line from spiritual and other life-shaping experiences to body modification. He also intelligently discusses the modern use of body mods, particularly in postindustrial societies. Rather than painting every modern person who gets a tattoo, non-ear piercing, or other modification as an immature rebel or otherwise maladjusted individual, he instead gets to the heart of the reasons why people have these things done, even in a culture where it’s still often frowned upon.

Rush balances an academic level of research with an accessible writing style. He organizes the material creatively, and not always in a strictly linear fashion. Instead, the chapters are arranged by themes in spiritual body mods, exploring each one in depth and with care.

Overall, this is an excellent read. Some of it may be preaching to the choir when it comes to the already inked and pierced and so forth, but it’s also a valuable text when demonstrating that there’s more to body mods than rebellion–that in fact these fill in the gaps for the meaningful rites of passage that are lacking in American cultures, among others. Rather than being a recent counterculture phenomenon, Rush shows us that body modifications and spirituality have gone hand in hand in very consistent ways for millenia.

Five inked pawprints out of five.

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Nine Worlds of Seid-Magic – Jenny Blain

August 17, 2008 at 7:54 pm (Academic/Journalistic Approaches, Divination, Heathenry, Mythology, Neopagan Subculture, Paleopagan Cultures, Shamanism)

Nine Worlds of Seid-Magic: Ecstasy and Neo-Shamanism in North European Paganism
Jenny Blain
Routledge, 2002
186 pages

This book was recommended to me as a good introduction to what seithr, shamanistic practices based in Northern European cultures, is. Specifically it focuses on the oracular aspects of the practice. Rather than a practical how-to manual with step-by-step instructions, it is a thoughtful and well-balanced text on the topic from someone who is both an academic and a practitioner. It fills two niches: the need for more material on seithr; and the need for more academic material on neoshamanisms in their own right, rather than as footnotes in shamanic discourse.

Blain presents a mixture of historical references to support the existence of seithr in Northern Europe, both before and after large-scale Christianization. However, she also approaches these materials with a critical eye, rather than simply accepting them as truth. She neatly weaves these in with commentary from modern practitioners of seithr, as well as her own experiences.

There are a number of controversial topics brought up in a generally neutral manner, allowing for the contemplation of the material discussed. A good deal of the book concerns gender issues in relation to seithr and the modern heathen movement, particularly the resistance to seithr by more conservative elements. The questions of whether seithr is strictly “wimmin’s work”, whether or not that disempowers it, and whether a seithman is “unmanned”, are all brought up and discussed in detail, both in the context of historical evidence and the modern heathen community.

Blain also tackles authenticity and seithr. Is it shamanism? Is it a legitimate, authentic practice? Are neoshamanisms in general authentic? Can “shamanism” be defined? Can a practitioner truly give an impartial review of seithr? These topics and more all provide a wealth of brain food to chew on.

While it isn’t an easy-breezy book to read, being written in high academese, it is an excellent introduction that gives context for the modern practice of seithr, as well as providing numerous resources that may be traced for more information. The fact that it is written by a practitioner who is also an academic only serves to deepen the value of this book. Hopefully it will encourage the weakening of the terror of “going native” in academia

Five pawprints out of five.

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A Field Guide to Modern Pagans In Hamilton, Ontario – Neil Jamieson-Williams

April 1, 2008 at 7:47 pm (Academic/Journalistic Approaches, Anthropology, Neopagan Subculture, Sociology)

A Field Guide to Modern Pagans In Hamilton, Ontario
Neil Jamieson-Williams
Australopithecine Press
146 pages

This is a really cool book. It’s an in-depth study of the pagan community in Hamilton, Ontario by a member of said community. Neil Jamieson-Williams is an academic as well, holding degrees in both anthropology and sociology, and he approaches this work with that as well as his personal background in a healthy balance. His experience as an academic lends itself to a professional treatment of the topic at hand, but his experience within the community he studies tempers it without showing too much bias.

The author starts with a basic overview of modern paganism, and then proceeds into some good advice on how to observe pagans (for we are wily critters!) He’s quite open about the fact that academics may do some pretty covert observations of people who don’t realize they’re being observed, including online in forums and elsewhere. And he stresses the importance of being open with the people you’re observing (no doubt to help would-be observers to avoid “Luhrmann syndrome”*) However, he’s also honest about the methods by which academics may “ethically” obtain material, some of which may raise the hackles of more private pagans. It’s a refreshing sort of honesty.

The rest of the book is dedicated to profiles of different covens and other groups in the Hamilton area at the time of the book’s publication. Jamieson-Williams is quite open about the fact that pagan groups are often short-lived, especially those he terms “Eclectic”, and that his book may be dated in a short time. However, this does not detract from the systematic explanation of the different groups and lineages represented in his chosen demographic, nor the frank appraisal of their varying levels of participation in the community at large (and how that may affect the budding ethnographer’s attempts to study them).

My quibbles are minor. There are a few typos scattered throughout the book, even taking into account my American eyes and the author’s Canadian English. Additionally, there are a few points I would question, such as his assertion on p. 14 that “the vast majority of Modern Pagans absolutely despise the term Neopagan”. I’d say that some do, but not the vast majority. Even if this were a regional difference, it goes against his later cautioning against generalizing based on too small a selection of study participants.

But these are small things, and should not deter even the casual reader. Overall, I applaud the existence of this book. It’s valuable to pagans because it shows us a potential way of communicating about ourselves in a way that nonpagans may be more amenable to than, say, a practical book on spells. It also points the way towards a more advanced way of exploring the community; we do have our academics in the community, though even nonacademics may use this as inspiration for their own explorations and ways of communicating about paganism to others. For academics, pagan or otherwise, it’s an example of a sensitive, yet effective, study of a particular group of pagans that allows the freedom to explore and learn, but also shows areas where we may feel particularly vulnerable and may ask for more respect. And for members of the mainstream community who are not pagan or academic, it’s an accessible guide that shows pagans in a realistic, relatively neutral light. The writing style, while fitting academic standards, is still understandable to the layperson rather than couching itself in too much complexity and jargon. In all, it’s a very balanced book.

Personally, I would like to see more books like this, studies of specific demographics. Granted, not every community has its very own long-term resident pagan-academic. And I don’t think every book should be a carbon copy of this one. However, just as some people study specific tribes, or even specific indigenous communities, so may there be value in looking at individual pagan communities in detail. This has tended to be more slanted towards specific traditions spread across wide geographic locations. But in-depth studies of specific locales and their corresponding communities may help give some insight on unique concepts, such as where pagans are more populous and/or active, and what factors may contribute to that. I also encourage people to take the same well-balanced approach that Jamieson-Williams has in this book, offering a little of something for everyone.

Five pawprints out of five.

* This refers to Tanya Luhrmann, an academic who studied pagans in the ’80’s, who took advantage of the trust of pagans who treated her less like an academic and more like their own after a time. They gave her oathbound material that she then released into a more public domain. (In Wallis 2004 as referenced by Ellwood 2008, p. 62)

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Green Hermeticism – Wilson, Bamford and Townley

March 13, 2008 at 3:49 pm (Academic/Journalistic Approaches, Alchemy, Eco-Magic, Elemental Magic, Environmentalism, Magical Theory, Metamorphic Magic/Conscious Evolution, Science)

Green Hermeticism: Alchemy and Ecology
Peter Lamborn Wilson, Christopher Bamford, and Kevin Townley
Lindisfarne Books, 2007
206 pages

I cannot rave enough about this book. I forget exactly where I heard about it, but given the dearth of material on ecological spirituality/magic, especially outside of a shamanic or neopagan perspective, I fairly jumped at a chance to pick this text up.

This is not a how-to book, with the exception of one chapter. It is primarily rather dense and inspiring theoretical discussion of the links between hermeticism and alchemy, and the need for a more eco-friendly approach to life, the Universe, and everything. Rather than try to summarize the book as a whole I’ll go through each chapter independently.

Chapter 1 (Wilson) – The Disciples at Sais: A Sacred Theory of Earth – This was originally a paper presented by the author at a 2003 “Sacred Theory of Earth” conference. Wilson traces the influences of green hermeticism, focusing particularly on the works of Romantic scientist and hermeticist Novalis, whose novel provided the title for the chapter. However, Wilson also draws on everyone from Paracelsus to Goethe. However, the bulk of the chapter is dedicated to Novalis, and is liberally adorned with quotes from his works that aptly illustrate foundations of green hermeticism.

Chapter 2 (Bamford) – One the All: Alchemy as Sacred Ecology – Chapter 2 examines the basic philosophy and worldview of alchemy, while highlighting those portions that are particularly applicable to modern ecological concerns. It is also part history lesson, following the progress of alchemy from Egypt to the East and back to the West. And, perhaps most importantly, the idea of One the All is discussed–a deep, pragmatic awareness of the interconnection of all things. We are not merely presented with wishy-washy pleas to “all just get along”, but convincing arguments towards revamping how we approach the Universe, and ourselves and everything else as the All.

Chapter 3 (Wilson) – Green Hermeticissm – Here’s where the book starts getting really good. Wilson dives deeper into hermeticism-as-ecological spirituality, and shows more examples of where the green roots in hermeticism come from throughout its history and development. However, modern implications are also discussed; I was particularly delighted by the section on mycoremeditation–cleaning up toxins through mushrooms which break down the chemical compounds–as a modern form of alchemy. There’s also a marvelous interpretation of lycanthropy as eco-magical awareness and activism, but in a way that takes animals on their own terms instead of through our usual anthropocentric perceptions. While the chapter flows from one topic to another, all together it paints a picture of a very different, much healthier way of viewing reality from what we’re raised with.

Chapter 4 (Bamford) – Quilting Green Hermeticism: A Tissue of Texts and Tracings – This chapter adds texture to the previous material. It’s a delightful collection both of Bamford’s own thoughts, and extensive quotes from various classic alchemical/hermetic texts. By far my favorite part was the section entitled “Ouroborous (‘Tail-eater’) or the Coincidence of Opposites”, an excellent tool for shattering dualistic preconceptions and tendencies towards dividing the world up just so. “Perception and Imagination” is also incredibly important in its promotion of change starting in the very way we view things; unless you are able to shift your perception, none of this will be nearly as useful. By the end of the chapter, my head was reeling from all the information and paradigm shifts, and yet I was left with a sense of a greater, all-encompassing reality–not just “out there” somewhere in the heads of strange old men tinkering with antique glassware, but “in here”, “right here”, “right now”, relevant to All.

Chaoter 5 (Townley) – The Manufacture and Use of Planetary Tinctures – I’m afraid to say that while this essay was exceptionally well-written, it seemed rather tacked on to the end of this book. It’s a practical guide to creating and using planetary tinctures, with a brief explanation of various substances created through alchemy. Do not, however, skip it just because it shifts gears. Give your mind a rest for a few days from the rest of the book, and then read this chapter as its own entity. Despite the difference in styles and focus, you can see elements of the theory of green hermeticism within the processes. In fact, try reading it once before reading the rest, and once after. What I really think, though, is that Townley should author or co-author a practical, hands-on book of green hermeticism techniques. He’s got the right idea, and if there had been more practical material in this book, this chapter would have fit in much better.

I honestly don’t believe I have done this book justice. Truth be told, I’m still digesting what I’ve read, and will go back to it numerous times to re-inoculate myself. However, I wanted to get the word out there as soon as I could, because this is by far one of the most impressive and thought-provoking texts I have ever read. I can’t speak too much as far as the alchemical/hermetic purity goes, since I’m not particularly well-read in those topics at this time. However, as a guidebook for ecological spirituality and magic, and a healthier way of being, it’s beyond essential. In fact, this is another one of those “anyone magical at all should read this” texts (I need to make a list someday….). It’s not an easy read, but it is one of the best.

Five exuberant pawprints out of five.

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When Elephants Weep – Masson and McCarthy

February 27, 2008 at 2:18 pm (Academic/Journalistic Approaches, Animal Magic, Biology, Environmentalism, Science)

When Elephants Weep: The Emotional Lives of Animals
Jeffrey Moussaieff Masson and Susan McCarthy
Dell Publishing, 1995
292 pages

While this isn’t strictly a “pagan book”, it’s one I’ve been wanting to read for some time. As a totemist and animal magician, I believe it’s exceptionally important to study the natural history of animals as well as the more abstract mythology, lore, and UPG.

This book explores the emotions of species of animals ranging from ants to whales. Numerous anecdotes are given, particularly involving primates, cetaceans, and African gray parrots. These are used to put forth discussions and considerations of the debate as to whether or not nonhuman animals have emotions, and to what extent they share emotional states and expressions with us. We are not told what we must believe; the authors make their arguments, but they are not entirely dogmatic. Instead, they present their case, give their examples, and beseech the reader to consider what they have offered up. Responsibility is placed in the hands of the reader; we are not spoonfed the answers.

Let me make something clear: this book was not written by scientists. If you’re looking for hard scientific evidence for animal neurology and related fields, this isn’t it. One author has a PhD in Sanskrit; the other has degrees in journalism and biology. (Of course, I have a B.A. in English, so perhaps according to some I’m unfit to judge the scientific integrity of a work in my mere layman’s understanding.) However, I don’t believe science has all the answers, and the authors point out numerous places where science has perhaps been quite blind. We are called not just to think, but to feel–a more complete way of observing and considering emotions themselves. After all, it is strict adherence to left-brained thinking that justifies everything from vivisection of unanesthetized animals to extermination of entire species.

What I consider important about this book is that it can get the average person to think about how we approach animals and their emotions, and reconsider the practice of anthropomorphization. It may make you angry, it may make you cry, or it may make you nod and say “Yes, I agree with this”. But as long as you’re thinking about your position on animals as emotional beings instead of just reacting with your usual routines, I think the authors have done their job.

Five pawprints out of five.

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Pagan Visions For a Sustainable Future – various

December 31, 2007 at 1:34 pm (Academic/Journalistic Approaches, Eco-Magic, Environmentalism, Metamorphic Magic/Conscious Evolution, Neopagan Subculture)

Pagan Visions for a Sustainable Future
Ly de Angeles, Emma Restall Orr, and Thom van Dooren (editors)
Llewellyn, 2005
282 pages

I am thoroughly and completely impressed by this anthology. In it, the various essayists manage to cover a broad range of topics, from ethics in paganism to sustainable practices. While many of the essayists come from an academic background, the anthology is quite readable and accessible to just about anyone.

Be aware that this isn’t a how-to book of hands-on activities to save the world. Rather, it is a discussion of concepts designed to plant the seeds of change in your mind. It’s not enough to say “Here, plant a tree”. Rather, you have to explain why it’s important to plant that tree, both from a practical and a spiritual perspective–and this anthology does a brilliant job thereof.

Here’s a rundown of the essays:

Emma Restall Orr’s “The Ethics of Paganism”: good thoughts on ethics and interconnection, as well as the impact we have on each other (not just humans). A bit idealistic, especially towards the end.

Akkadia Ford’s “Magickal Ecology”: One of my absolute favorites in the book, works with ethics within the Egyptian Negative Confession and shows how these principles may be applied to modern paganism. Lots of good stuff here.

Dr. Susan Greenwood’s “Of Worms, Snakes and Dragons”: Another favorite, *really* down to Earth, lots of valuable points that make environmentalism and sustainability relevant to this reality.

Marina Sala’s “Toward a Sacred Dance of the Sexes”: I didn’t care for this one so much, particularly the revisionist history and idealism. However, I loved the archetypal material discussing the Warrior and the Hunter.

Ly de Angeles’ “What If Everyone Started Telling the Truth?”: A bit more stream-of-consciousness than I really like, and I found myself skipping over bits of it. Has some interested activities in it, though, and there are good points worth reading. Don’t skip it.

Dr. Douglas Ezzy’s “I Am the Mountain Walking”: Yet another excellent one, possibly my favorite of all. So much consideration for others is worked into this, but without pushing ideals onto others. Well-balanced.

Dr. Sylvie Shaw’s “Wild Spirit, Active Love”: A beautiful and thoughtful exploration of why people form such deep, positive relationships with the environment.

Gordeon MacLellan’s “Dancing in the Daylight”: Makes the crucial point that sustainability doesn’t just have to be about paganism, that we can bring ritual into work with everyone willing to work with us, pagan or otherwise. Much-needed essay, another favorite.

“Pagan Politics, Pagan Stories”: A great interview with Starhawk about ritual work in activism, including during demonstrations.

Starhawk’s “Toward an Activist Spirituality”: More good information and anecdotes from her experiences.

Dr. Val Plumwood’s “Place, Politics and Spirituality”: A bit more academic than some of the rest, though it’s still good. A great interview overall. Plus some neat cameos by some of the local wildlife!

Thom van Dooren’s “Dwelling in Sacred Community”: A great essay to wrap up the collection. Brings together a lot of the points in other essays, and makes the reader very aware of the connections. Good stuff.

Eventually I’m going to get around to making a list of books I think should be absolute recommended reading for pagans in general. This will be on that list. It doesn’t get nearly enough appreciation, and I think people get kind of scared away by the idea that it’s all highbrow academia with no practical application. Maybe it doesn’t have a bunch of spells and rituals in it–but it is meant to be brain food. Those who disdain it for being too theoretical are too dependent on spoonfeeding. There are important, valuable, crucial ideas in here, and it behooves us to take them into consideration.

Five impressed pawprints out of five.

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The Cave Painters – Gregory Curtis

December 20, 2007 at 1:20 pm (Academic/Journalistic Approaches, Animal Magic, Anthropology, Artwork, History, Mythology, Paleopagan Cultures, Shamanism)

The Cave Painters: Probing the Mysteries of the World’s First Artists
Gregory Curtis
Anchor Books, 2006
278 pages

I’ve been fascinated by cave art for years, particularly that found in southern France (such as Lascaux, Les Trois Freres, etc.). However, I hadn’t really done any in-depth study on it, other than what I got incidentally through things like Joseph Campbell’s works. The Cave Painters wasn’t just a good read–it managed to blow away a lot of my preconceived notions about paleolithic art and its spiritual/cultural implications.

Curtis offers a detailed, though fast-paced, collection of highlights of the study of paleolithic art in the past century and a half. Special attention is given to the experiences and contributions of Henri “the abbe” Breuil, as well as lesser known (to the layman, anyway) folks as Max Raphael, Annette Laming-Emperaire, Andre Leroi-Gourhan and Jean Clotte. The primary theories that these experts postulated are explored in detail, and their succession (and occasional debunking) are described. It’s an absolutely fascinating true story, and it’s apparent that Curtis did some serious research into this book.

Additionally, the art itself is explored. One thing that I really appreciated was the presentation of the idea that paleolithic peoples weren’t “primitive”, but instead were the first classic civilization. There are good arguments against the application of pure ethnography to the interpretation of cave art, in which the cultures of modern hunter-gatherer cultures are used as potential models for paleolithic cultures. The latter are treated as independent entities, and more weight is given to the actual evidence found specific to them, as opposed to speculation based on modern cultures. In all this is the art, which is shown to have much more structure and skill than is often assumed, and which reveals quite a bit about the people who created it over 20,000 years.

Also fascinating were the ideas that Curtis presents about the importance of animals to paleolithic peoples. Along with Breuil’s hunting magic, he presents such concepts as the painted animals representing different clans symbolized by their respective totems (particularly stemming from Raphael’s material), illustrations of myths being circulated at the time, and the shamanic theories put forth by David Lewis-Williams and Clottes. It definitely gives good food for thought, particularly from an animal totemists’ perspective.

Rather than being a dry, stereotypically boring academic text, The Cave Painters is written well enough that just about anyone could pick it up and give it a good read. His descriptions are compelling, and he’s remarkably talented at organizing the information in a sensible manner that conveys the importance of the people, theories and discoveries in relation to each other. However, it’s not dumbed-down in content, for all its accessible language. There’s an impressive bibliography, and Curtis did quite a bit of interviewing in the process of writing this book as well.

Where this book ties into neopaganism is that it does show that there have been solid theories for the meaning of paleolithic art since Breuil’s hunting magic ideas. The latter are still commonly found in neopagan thought, and I’ll admit a certain fondness for them. However, given that there is newer evidence that counters Breuil’s ideas, I appreciated the chance to get the basics of alternate theories laid out in a good, understandable format. I certainly want to do deeper research, but this book is a great introduction. Whether your interest is incidental, or whether the cave art is a primary topic of interest for you, I highly recommend it. It’s a relatively quick read, but packed full of information, without a wasted word in the entire thing.

Five ochre pawprints out of five.

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