Contemporary western Paganism is now a global religious phenomenon with Pagans in many parts of the world sharing much in common - from a nature-revering worldview and lifestyle to a host of chants, invocations, ritual tools and magical practices. But there are also locally-specific differences. Local religious contexts, landscapes, histories, traditions, politics, values and norms all impact on local Paganisms. This is nowhere more evident than in a strongly Catholic society, where religion and culture are deeply entwined. Taking the Mediterranean society of Malta as a case study, this book invites readers inside the world of a small, hidden sub-culture. Showing what it is like being Pagan in a society where the vast majority of the population is Roman Catholic, and Catholicism permeates every sphere of public and domestic, social and political life, Rountree reveals that Paganism here is a unique brew of indigenous and global influences. Pagans employ both creativity and borrowing in constructing identities within a cultural context characterized by antagonism as well as continuity. This book explores the intersections of religious and cultural identity, the global and local, Paganism and Christianity, with insights grounded in rich ethnographic detail based on long-term fieldwork. Rountree makes invaluable comparisons with other studies of modern Pagans and their various worlds.

Contemporary western Paganism is now a global religious phenomenon with Pagans in many parts of the world sharing much in common - from a nature-revering worldview and lifestyle to a host of chants, invocations, ritual tools and magical practices. But there are also locally-specific differences. Local religious contexts, landscapes, histories, traditions, politics, values and norms all impact on local Paganisms. This is nowhere more evident than in a strongly Catholic society, where religion and culture are deeply entwined. Taking the Mediterranean society of Malta as a case study, this book invites readers inside the world of a small, hidden sub-culture. Showing what it is like being Pagan in a society where the vast majority of the population is Roman Catholic, and Catholicism permeates every sphere of public and domestic, social and political life, Rountree reveals that Paganism here is a unique brew of indigenous and global influences. Pagans employ both creativity and borrowing in constructing identities within a cultural context characterized by antagonism as well as continuity. This book explores the intersections of religious and cultural identity, the global and local, Paganism and Christianity, with insights grounded in rich ethnographic detail based on long-term fieldwork. Rountree makes invaluable comparisons with other studies of modern Pagans and their various worlds.

Pagan and Native Faith movements have sprung up across Europe in recent decades, yet little has been published about them compared with their British and American counterparts. Though all such movements valorize human relationships with nature and embrace polytheistic cosmologies, practitioners’ beliefs, practices, goals, and agendas are diverse. Often side by side are groups trying to reconstruct ancient religions motivated by ethnonationalism—especially in post-Soviet societies—and others attracted by imported traditions, such as Wicca, Druidry, Goddess Spirituality, and Core Shamanism. Drawing on ethnographic cases, contributors explore the interplay of neo-nationalistic and neo-colonialist impulses in contemporary Paganism, showing how these impulses play out, intersect, collide, and transform.

This book marks twenty years since the publication of Professor Ronald Hutton’s The Triumph of the Moon, a major contribution to the historical study of Wicca. Building on and celebrating Hutton’s pioneering work, the chapters in this volume explore a range of modern magical, occult, and Pagan groups active in Western nations. Each contributor is a specialist in the study of modern Paganism and occultism, although differ in their embrace of historical, anthropological, and psychological perspectives. Chapters examine not only the history of Wicca, the largest and best-known form of modern Paganism, but also modern Pagan environmentalist and anti-nuclear activism, the Pagan interpretation of fairy folklore, and the contemporary ‘Traditional Witchcraft’ phenomenon.

This volume explores how Pagans negotiate local and global tensions as they craft their identities, both as members of local communities and as cosmopolitan “citizens of the world.” Based on cutting edge international case studies from Pagan communities in the United States, Poland, Russia, Ukraine, Israel, South Africa, Australia, New Zealand, and Malta, it considers how modern Pagans negotiate tensions between the particular and universal, nationalism and cosmopolitanism, ethnicity, and world citizenship. The burgeoning of modern Paganisms in recent decades has proceeded alongside growing globalization and human mobility, ubiquitous Internet use, a mounting environmental crisis, the re-valuing of indigenous religions, and new political configurations. Cosmopolitanism and nationalism have both influenced the weaving of unique local Paganisms in diverse contexts. Pagans articulate a strong attachment to local or indigenous traditions and landscapes, constructing paths that reflect local socio-cultural, political, and historical realities. However, they draw on the Internet and the global circulation of people and universal ideas. This collection considers how they confound these binaries in fascinating, complex ways as members of local communities and global networks.

INTRODUCTION.. 5 Samim Akgönül and Anne-Laure Zwilling I NORTHERN EUROPE: REACTIVATION AS POLITICS A Pagan Eco-fascism? The Ecological Thinking of Aleksey ‘Dobroslav’ Dobrovolsky 19 Adrien Nonjon Stereotyping Estonian Pagans: Right-Wing Extremists or Tree Huggers from the Forest? 39 Ringo Ringvee Note on the Romuva Movement in Lithuania. 53 Massimo Introvigne II FRANCE AND TURKEY: REACTIVATION AS REACTIVE IDENTITY Our Longest Memory.” Indo-European Paganism as the Foundation of the Ethnopolitics of the French “Identitarian Movement”. 63 Stéphane François Atheism, Theism, and Reactivation in Turkey Irreligiosity in a Secular State Under an Islamist Conservative Regime. 75 Samim Akgönül Align the “Ancient One” with Our Lives: Analysing the Resurgence of An Ancient Cult to Shed Light on Contemporary Religiosity in Turkey. 87 Kerem Görkem Arslan Comeback of Witchcraft: Thoughts from France. 111 Damien Karbovnik III ART: A NEW COUNTRY FOR REACTIVATION The Search for Spirituality and Beauty: New Ways of Religiosity among Artists and Intellectuals from Dersim/Tunceli 131 Martin Greve Performance Art as a Ritual of Reviving Pagan Religions. 149 Elif Dastarlı and İlkay Canan Okkalı Conclusion. 161 Samim Akgönül and Anne Laure Zwilling

What does religion mean to modern Ireland and what is its recent social and political history? The Oxford Handbook of Religion in Modern Ireland provides in-depth analysis of the relationships between religion, society, politics, and everyday life on the island of Ireland from 1800 to the twenty-first century. Taking a chronological and all-island approach, it explores the complex and changing role of religion both before and after partition. The handbook's thirty-two chapters address long-standing historical and political debates about religion, identity, and politics, including religion's contributions to division and violence. They also offer perspectives on how religion interacts with education, the media, law, gender and sexuality, science, literature, and memory. Whilst providing insight into how everyday religious practices have intersected with the institutional structures of Catholicism and Protestantism, the book also examines the island's increasing religious diversity, including the rise of those with 'no religion'. Written by leading scholars in the field and emerging researchers with new perspectives, this is an authoritative and up-to-date volume that offers a wide-ranging and comprehensive survey of the enduring significance of religion on the island.

Contemporary alternative spirituality, as studied by sociologists, is usually seen as a recent phenomenon dating from the 1960s and 1970s. However, when viewed from a longer-term perspective this form of religious expression is actually seen to reintroduce concepts that recur throughout Western cultural history. This book argues, therefore, that spirituality in the 21st Century actually shares many of the same characteristics as Classical, Mediaeval, Renaissance and Modern spiritualities. It is neither entirely new, nor is it clearly alternative to more established religions. The book is divided into two parts. The first sets out the context in which contemporary alternative spirituality has formed, charting its development as an academic term and a social phenomenon. The second part looks at how these two elements have developed in countries that are historically Catholic, focussing on specific examples in contemporary Italy: spiritualities based on the sacralisation of nature; those concerned with health and wellbeing; and those which are fascinated by mystery.Catholic majority countries are particularly interesting in this instance, as the Catholic Church has a unique cultural hegemony with which to compare alternative spiritual practices. It concludes that spirituality, if framed in a longer historical perspective, is a way of acting and seeing the world which was built, and continues to be built upon complex relations with various contradictory sources of authority, such as religion, magic thinking, secularism, rationalism, various spheres of lay culture. This is a bold take on the spirituality milieu and as such will be of great interest to scholars of Religious Studies working on the sociology of religion, contemporary spirituality and the rise of the "spiritual but not religious".

Is God Back? Reconsidering the New Visibility of Religion examines the shifting boundary between religion and the public sphere in Europe and the Middle East. Asking what the 'new visibility of religion' means and challenging simplistic notions of living in a 'post-secular' age, the chapters explore how religion is contested and renegotiated in the public sphere – or rather, in different publics – and the effects of these struggles on society, state and religion itself. Whereas religion arguably never went away in the USA, the re-emergence of public religion is a European phenomenon. Is God Back? provides timely case studies from Europe, as well as extending to the Middle East, where fledgling democracies are struggling to create models of governance that stem from the European secular model, but which need to be able to accommodate a much more public form of religiosity. Discussions include the new visibility of neo-Pagan and Native Faith groups in Europe, Evangelical Christians and Church teaching on sexuality in the UK, and Islamic social Movements in the Arab world. Drawing from empirical and theoretical research on religion and national identity, religion and media, church-state relationships, and religion and welfare, Is God Back? is a rich source for students and scholars interested in the changing face of public religion in the modern world, including those studying the sociology of religion, social policy, and theology.

Many of us feel a pressing desire to be different—to be other than who we are. Self-conscious, we anxiously perceive our shortcomings or insufficiencies, wondering why we are how we are and whether we might be different. Often, we wish to alter ourselves, to change our relationships, and to transform the person we are in those relationships. Not only a philosophical question about how other people change, self-alteration is also a practical care—can I change, and how? Self-Alteration: How People Change Themselves across Cultures explores and analyzes these apparently universal hopes and their related existential dilemmas. The essays here come at the subject of the self and its becoming through case studies of modes of transformation of the self. They do this with social processes and projects that reveal how the self acquires a non-trivial new meaning in and through its very process of alteration. By focusing on ways we are allowed to change ourselves, including through religious and spiritual traditions and innovations, embodied participation in therapeutic programs like psychoanalysis and gendered care services, and political activism or relationships with animals, the authors in this volume create a model for cross-cultural or global analysis of social-self change that leads to fresh ways of addressing the 'self' itself.