

Coming up, our first ever bilingual article! Hilaria explores how we might orient ourselves toward religions that change and evolve (in English/Italian).
How should we behave towards the stories of myth? / Come comportarsi con i racconti del mito? by Hilaria
Appearing Sunday, November 18th, 2012
This week, Thing on Thursday asks:
With which label do you identify most?

A new technique for creating sacred space…
Working ritual with the Center, by B. T. Newberg
Appearing Sunday, November 25th, 2012
The big White splotch, by B. T. Newberg
A naturalistic ritual for the ancestors – Samhain, by B. T. Newberg
The progression of burial and cremation alternatives, by Antal Polony
2012 Thing on Thursday #8
Last week’s poll on creating sacred space yielded some surprising results: a leading response was “purifying the space.”
This is puzzling because “purification” was not favored at all on our earlier liturgical elements poll. It could be that one or the other result was a fluke, but let’s assume it wasn’t. What might purification mean in a naturalistic context? If you use it, how and why do you do it?
In the following polls, please interpret “purification” as you will. Naturalistic meanings of the term are not by any means obvious, so be sure to share your thoughts in the comments.
Please choose as many as strongly appeal to you.
Please share your thoughts in the comments.
This post is part of a series of councils on matters vital to the future. The name represents both the generic term for, you know, a thingie, as well as the Old Norse term for a council of elders: a Thing.Each week from the Autumn Equinox until the Winter Solstice, Thing on Thursday explores a new controversy. Participation is open to all – the more minds that come together, the better. Those who have been vocal in the comments are as welcome as those quiet-but-devoted readers who have yet to venture a word. We value all constructive opinions.
There are only a few rules:
Comments will be taken into consideration as we determine the new direction of Humanistic Paganism.
So please make your voice heard in the comments!
– by B. T. Newberg
Looking over our list of contributors here at HP, we have an imperfect, but not terrible, balance of the sexes: about 1/3 women to 2/3 men. The GLBT demographic is fairly well-represented. We’ve also got a respectable mix of theological views besides naturalism, from hardcore atheist to polytheist. But there’s one glaring, gaping, slap-you-in-the-face void:
We’re damn White.*
Not entirely so, but close. One author is Metis, a Canadian term for a person of mixed European and First Nations (Native American) ancestry. We had an author who was Hispanic, though he had to remove his contribution due to employers google searching his name, unfortunately. There are also many people of color on our Facebook friends list and Twitter feeds. Yet, as far as contributors are concerned, it’s safe to say the list is heavily-weighted in one direction.
It’s kind of a big White splotch.
I don’t mean to lament our near-homogeneity, per se. It is understandable, perhaps, given the nature of the communities from which we are composed. Paganism tends to draw most, but not all, of its adherents from White populations, and so does Humanism, atheism, agnosticism, skepticism, and so on. Standing as we do at the crossroads of these communities, it makes sense that we’d pick up folks of similar racial backgrounds.
Nor do I think we should necessarily go out of our way to get authors of color. That kind of tokenizing can be just as degrading as exclusion.
Yet, the natural consequence of our current diversity profile is this: we’re likely to have some pretty significant blind spots.
So, I’d like to open up a conversation by asking: What do you think are our potential blind spots?
To get us started, here are a few common themes I’ve encountered, linked to articles detailing the concern:
Some apparently assume, for example, that Black Pagans must be Kemetic or Vodoun, or that one with Native American blood must follow a native tribal practice. By the same token, it should be clear that HP’s focus on Euro-Mediterranean cultures has nothing to do with who can participate here (everyone can!).
It would be nice to think that since we are all Pagans, we should all be comfortable at the same table. That may not always be true. Pagans are not incapable of racism or ignorance, and in some cases that might require extra consideration at certain events. At HP, perhaps forum space might be a corresponding issue.
Pagans are a minority among religions, and naturalists are a minority among Pagans, but that doesn’t make us equal to other kinds of minorities. You can’t tell we’re Pagan or naturalistic just by looking at our skin. It’s not staring others in the face from the first millisecond of the first impression. We have the luxury of not disclosing our religion or theological views. That is a privilege others do not enjoy. So, we may have some common ground as minorities of various kinds, but that does not make us equal.
Also, it might be noted that since there are now more non-White American babies than White, the term “minority” may no longer be appropriate regarding race.
We can open the doors as wide as we want, but that doesn’t mean what we offer meets the needs of all colors. Now, on the one hand, there’s no necessary reason to try to meet the needs of everyone in the world. Neither HP nor Paganism in general are out to get everybody into one tent; we’re not that kind of community. Yet, on the other hand, it’s worth considering how our language and activities may be perceived by others. For example, if we invoke Greek myths or Enlightenment science, how might these be perceived by those whose ancestors encountered them via Colonialism?
What other blind spots might we have? Please share your thoughts in the comments.
Meanwhile, here are a few resources to check out:

What can we learn by contemplating our diversity… or lack thereof?
The big White splotch, by B. T. Newberg
Appearing Sunday, 11th, 2012
This week, Thing on Thursday asks:
How and why do you purify?

Coming up, our first ever bilingual article! Hilaria explores how we might orient ourselves toward religions that change and evolve (in English/Italian).
How should we behave towards the stories of myth? / Come comportarsi con i racconti del mito? by Hilaria
Appearing Sunday, November 18th, 2012
A naturalistic ritual for the ancestors – Samhain, by B. T. Newberg
The progression of burial and cremation alternatives, by Antal Polony
Last hum of the cicada: Death in naturalism, by B. T. Newberg
Honouring our ancestors, by NaturalPantheist
2012 Thing on Thursday #7
This concludes our series of questions on liturgy. Creation of sacred space was only modestly popular in our poll of liturgical elements, but in light of its importance and ubiquity in the larger Pagan community, it seems a prudent target for inquiry.
The term sacred space can have many meanings. It can mean anything from a ritual area literally set apart for supernormal beings or forces, to a sense of special meaning attached to the ritual time and place. Its worth noting that most methods of creating sacred space appear quite metaphysical at first glance, but may function to create an altered state of awareness in a manner consistent with naturalism. Please interpret as you will.
The choices in the poll follow some of the most common means of creating sacred space in Paganism. Explanations follow the poll.
Please choose as many as strongly appeal to you.
Please share your thoughts in the comments.
This post is part of a series of councils on matters vital to the future. The name represents both the generic term for, you know, a thingie, as well as the Old Norse term for a council of elders: a Thing.Each week from the Autumn Equinox until the Winter Solstice, Thing on Thursday explores a new controversy. Participation is open to all – the more minds that come together, the better. Those who have been vocal in the comments are as welcome as those quiet-but-devoted readers who have yet to venture a word. We value all constructive opinions.
There are only a few rules:
Comments will be taken into consideration as we determine the new direction of Humanistic Paganism.
So please make your voice heard in the comments!