Adler Margot Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today 1986 Revised and expanded edition London Penguin
Asad Talal Genealogies of Religion: Discipline and Reasons of Power in Christianity and Islam 1993 Baltimore & London The Johns Hopkins University Press
Berger Helen A. A Community of Witches: Contemporary Neo-Paganism and Witchcraft in the United States 1999 Columbia University of South Carolina Press
Berger Helen A. , Ezzy Douglas Teenage Witches: Magical Youth and the Search for the Self 2007 New Brunswick, NJ and London Rutgers University Press
Clifton Chas S. Her Hidden Children: The Rise of Wicca and Paganism in America 2006 Lanham, Boulder, New York, Toronto, and Oxford AltaMira Press
Ezzy Douglas "The commodification of witchcraft" Australian Religion Studies Review 2001 Vol 14 1 31 44
Ezzy Douglas , Berger Helen A. "Witchcraft: Changing patterns of participation in the early twenty-first century" The Pomegranate: The International Journal of Pagan Studies 2009 Vol 11 2 165 180
Fitzgerald Timothy The Ideology of Religious Studies 2000 New York & Oxford Oxford University Press
Geertz Armin W. "Indigenous religions: A review essay" Anthropos: Internationale Zeitschrift für Völker- und Sprachenkunde 2009 Vol 104 198 202
Gieryn Thomas F. "Boundary-work and the demarcation of science from non-science: Strains and interests in professional ideologies of scientists" American Sociological Review 1983 Vol 48 781 795 http://dx.doi.org/10.2307/2095325
Greenwood Susan The Nature of Magic: An Anthropology of Consciousness 2005 Oxford Berg
Griffin Wendy Blain Jenny , Ezzy Douglas , Harvey Graham "The deosil dance" Researching Paganisms 2004 Walnut Creek, Lanham, New York, Toronto, and Oxford AltaMira Press 59 67
Harrington Melissa "‘Conversion’ to Wicca?" Diskus 2000 Vol 6
Harrington Melissa Blain Jenny , Ezzy Douglas , Harvey Graham "Psychology of religion and the study of Paganism" Researching Paganisms 2004 Walnut Creek, Lanham, New York, Toronto, and Oxford AltaMira Press 71 84
Harvey Graham Lamb Christopher , Bryant M. Darrol "Coming home and coming out Pagan (but not converting)" Religious Conversion: Contemporary Practices and Controversies 1999 London Cassell 233 246
Harvey Graham "Fantasy in the study of religions: Paganism as observed and enhanced by Terry Pratchett" Diskus 2000 Vol 6
Harvey Graham Hume Lynne , McPhillips Kathleen "Discworld and otherworld: The imaginative use of fantasy literature among Pagans" Popular Spiritualities: The Politics of Contemporary Enchantment 2006 Aldershot, UK and Burlington, VT Ashgate 41 52
Harvey Graham Listening People, Speaking Earth: Contemporary Paganism 2007 Second edition, corrected and expanded London Hurst & Co.
Harvey Graham , Hardman Charlotte Paganism Today: Wiccans, Druids, the Goddess and Ancient Earth Traditions for the Twenty-First Century 1996 London and San Francisco Thorsons
Heelas Paul The New Age Movement: The Celebration of the Self and the Sacralization of Modernity 1996 Oxford and Cambridge, MA Blackwell Publishers
Jensen Jeppe Sinding "Revisiting the insider-outsider debate: Dismantling a pseudo-problem in the study of religion" Method and Theory in the Study of Religion 2011 Vol 23 1 29 47 http://dx.doi.org/10.1163/157006811X549689
Lewis James R. Magical Religion and Modern Witchcraft 1996 Albany, NY State University of New York Press
Lewis James R. Johnston Hannah E. , Aloi Peg "The Pagan explosion: An overview of select census and survey data" The New Generation Witches: Teenage Witchcraft in Contemporary Culture 2007 Aldershot, England and Burlington, VT Ashgate 13 23
Lopez Donald S. Jr. Curators of the Buddha: The Study of Buddhism under Colonialism 1995 Chicago and London The University of Chicago Press
Luhrmann Tanya M. Persuasions of the Witch’s Craft: Ritual Magic in Contemporary England 1989 Cambridge, MA Harvard University Press
Manning Christel Johanna Lewis James R. "Embracing Jesus andthe Goddess: Towards a reconceptualization of conversion to syncretistic religion" Magical Religion and Modern Witchcraft 1996 Albany, NY State University of New York Press 299 326
McCutcheon Russell T. The Insider/Outsider Problem in the Study of Religion: A Reader 1999 London and New York Cassell
McCutcheon Russell T. Critics, not Caretakers: Redescribing the Public Study of Religion 2001 Albany State University of New York Press
Rambo Lewis R. Understanding Religious Conversion 1993 New Haven Yale University Press
Riesebrodt Martin " The Promise of Salvation " Cultus und Heilsversprechen: Eine Theorie der Religion 2010 Chicago University of Chicago Press
Salomonsen Jone Blain Jenny , Ezzy Douglas , Harvey Graham "Methods of compassion or pretension? The challenges of conducting fieldwork in modern magical communities" Researching Paganisms 2004 Walnut Creek, Lanham, New York, Toronto, and Oxford AltaMira Press 43 58
Sedgwick Mark Against the Modern World: Traditionalism and the Secret Intellectual History of the Twentieth Century 2004 New York Oxford University Press
Shaw Sylvie Blain Jenny , Ezzy Douglas , Harvey Graham "At the water’s edge: An ecologically inspired methodology" Researching Paganisms 2004 Walnut Creek, Lanham, New York, Toronto, and Oxford AltaMira Press 131 146
Strenski Ivan The New Durkheim 2006 New Brunswick Rutgers University Press
FN1 1References without year (e.g., Berger; Ezzy) refer to articles in the Handbook of Contemporary Paganism. No independent entries are given for these articles in the bibliography.
FN2 2Earlier overviews of modern paganism, like Margot Adler’s Drawing Down the Moon(1979/1986) and Graham Harvey’s Listening People, Speaking Earth(1997/2007) have been written from an insider point of view and for a pagan rather than an academic audience. The Handbook of Contemporary Paganismupdates earlier handbook-like anthologies on contemporary paganism, such as Graham Harvey and Charlotte Hardman’s Paganism Today(1996) and James R. Lewis’s Magical Religion and Modern Witchcraft(1996). It reflects the professionalization of the field that all contributors to the current handbook are academics and/or hold a PhD while the two earlier handbooks included many contributions from non-academic pagan intellectuals.
FN3 3Melissa Harrington and Sylvia Shaw are examples of pagans who have become academics. Harrington refers to herself as a “native researcher” (2004: 79). Shaw dislikes the “colonialist” expression “going native,” but readily identifies her research as “partisan” (2004: 136). For a testimony from a scholar gone native, see for instance Salomonsen (2004: 47). The academics of this research tradition generally refer to themselves as “Pagan scholars.”
FN4 4I include Harrington’s article (2007) on the relationship between contemporary paganism and new age in my analysis even though it did not appear in the Handbook of Contemporary Paganism, but in the Handbook of New Age, the first volume in the Brill Handbooks on Contemporary Religionseries.
FN5 5I suspect that main editor Murphy Pizza wields the pen here since she also insists on the existence of shared pagan values in her own contribution (499) while co-editor James R. Lewis’s article sets out to deconstruct the Druid tradition.
FN6 6A few studies have been done on pagans and the Internet by Cowan (2005) and Ezzy and Berger (2009). In a number of recent publications, Berger and Ezzy have furthermore opened up the field of (largely Internet-mediated) ‘teenage witchcraft’ (Berger and Ezzy 2007; 2009).
FN7 7So far, pagan use of fiction has been very preliminarily treated by Harvey (2000; 2006), but many scholars have pointed out that work needs to be done here. Chas Clifton remarks that “[t]he interaction between science/speculative fiction and Wicca and other forms of Paganism deserves further exploration. It is a book waiting to be written, possibly several books” (2006: 4).
FN8 8That is not to say that science does not know its own identity politics or boundary-work, as the present essay is a prime example of. On the notion of boundary-work, see Gieryn (1983).
FN9 9Interested readers can turn to Manning (1996).
FN10 10For a serious discussion of conversion to paganism, the reader can turn to Síân Reid’s strong article in the handbook and to Manning (1996). Both bypass the often repeated pagan studies claim that people do not convert but ‘come home’ to paganism (e.g., Harvey 1999; Harrington 2000) and insist that conversion to paganism is an instance of conversions in general.
FN11 11York and Harvey are also primitivists, but York’s primitivism (at least in his contribution to the handbook) differs from Greenwood’s and Harvey’s by locating the ideal condition of human life in the past (though it can be recovered) rather than among contemporary indigenes. See Geertz (2009) for a brief and recent discussion of primitivism, especially against Harvey.
FN12 12See Jensen (2011: 35-36) for a critique of the notion that sharing a ‘cultural essence’ provides one with a privileged epistemological position.
FN13 13For an overview of the particularly heated North American debates in the 1980s and 1990s, see McCutcheon (1999).