Last post in this three post series on ritual limits and some ways to handle them thoughtfully, caringly, and meaningfully.
Again, I do not claim to have all the answers: just a few things that might be of help. Mostly, this post is about policies and forms.
Continue reading Ritual limits: plans that can help
A comment from a friend about my last post brought up some excellent questions about the role of a larger organisational body in the question of ritual or workshop or whatever limits. (As, in the case in question, when a ritual is taking place at a larger event.)
I didn’t talk about this in the previous post, both for length reasons, and because the event organiser side is a bit more complicated for me to talk about clearly, but my friend made some excellent points that I do want to talk about more.
Background and disclaimer:
This is my personal blog, and here I am speaking only for me, and not for any organization I’ve volunteered with, either currently or in the past. All clear? Good.
That said, my experiences shape my opinions: and you might want to know where that experience comes from.
I’ve thought about many of these issues (and the more general question of how to make public and large scale events more accessible to more people) a great deal in part because of my time on the board of Twin Cities Pagan Pride since 2005, running both the fall Pagan Pride event (a two-day event in 2007, 2008, 2009, and 2010, though we’re planning on going back to one day in 2011 to find a space with better walk-through/casual traffic) and our new project, Paganicon, (taking place later this month), which is a weekend hotel-based conference (albeit much smaller than Pantheacon: we’re likely to have somewhere between 100 and 150 people this year, which is just fine.)
I’ve also attended a small invite only Pagan festival for several years, and ran and helped with some other community focused events in the Society for Creative Anachronism and in science fiction fandom over the years, both places I’ve learned some things I apply to my current Pagan focus. Reasonably varied experience, basically but I haven’t seen and done everything, either.
I’ve got a particular interest for various reasons in overall accessibility of events – not just mobility needs or food allergies or identity limits, but things ranging from choices in accessibility tools (i.e. lipreading seats vs. ASL interpreters vs. real-time transcription options for those with hearing impairment) to looking at things like learning style differences, scheduling, and other details.
Continue reading Ritual limits: role of the event planner
I’ve been thinking a lot about conversations around a ritual at last week’s Pantheacon that turned away both transgender women and men at the door without previously making it clear that it was a limited-access ritual. (Two posts with background and links to additional comments can be found here and here.)
[It's worth noting that other rituals at the event were somewhat more explicit about limitations: my quick count through the program found 4 rituals identified as for women only, 2 identified as for men only, a couple with age limitations, and one ritual with additional limitations: all-white clothing and that participants not be bleeding (either via menstruation or cuts/scrapes)]
My thoughts on this are complex, both because of some of my own deeply held beliefs about ritual, and because I’ve had several years of doing Pagan event organizing. And also because of the knowledge that gender identity, the creation of women-only spaces (and how one defines who can participate in them) are both complex topics, and ones where there’s a lot of history, and many people on various angles of the conversation who have strong feelings, many of whom have felt hurt, left out, or otherwise not listened to at various points in the debates on the topic.
My first belief is that when we are talking about participatory religious ritual, that touches about transformation of the self, vulnerability within community or before the Gods, or anything else of that kind, that a fundamental right of the potential participants is to decide whether or not to participate in that ritual at that time. That means providing sufficient information to make an informed decision.
My second belief is the idea of religious group practice as a haptocracy, a word I coined from the Greek hapto or ‘to work’. In other words, the idea that the people doing the largest work to make something happen get the most say in how it happens. The people doing the work to plan and facilitate the ritual don’t stop being participants because they’re planning the thing: they still get to decide if there are circumstances in which they would not be comfortable participating.
Based on these two principles, I do clearly believe that if a group of people want to put on the effort of a ritual, they get to decide who can come. Those choices have a wide variety of consequences and results – but they still get to choose.
Likewise, people who might be interested in attending get to decide if they want to be in that space in that way, given the stated limits, requirements, or other description.
Continue reading Responsible ritual announcing
I think there are many possible combinations of options here: I think each of us will have a range of possibles, and some things on either end that we would not consider for whatever reason. So, here’s my list, broken down by situation, with some comments about why.
I have a ‘day’ job I care about, am passionate about, and have invested quite a bit of time and money in (yay, graduate school). It’s also a career that I think adds to the betterment of the world.
I’m also fond of a certain amount of safety-net. I’m a single woman, living alone, with some chronic health issues, and it’s hard to manage health care and a stable income in that setting without a day job. (I am deeply in awe of the people who do.)
In other words, I don’t expect my religious or magical skills to pay for my general living expenses, in any way shape or form. While I would like to devote more time to writing and to other creative work in the field, it’s something that needs to be fit around my school-year job for the forseeable future.
Continue reading Money and Craft : my personal take
I got several comments after my last post in various places about how I hadn’t talked about the emotional part of leaving a group. And they’re all right, I didn’t.
There’s a couple of reasons for that.
One is that I come from a stereotypically British family: talking about emotions at all, never mind mine in specific, is something I pretty much had to learn as an adult and proto-adult. (How I learned is an interesting story not relevant to this post). It’s still usually not the first thing I think of when talking about a subject.
But there’s another reason: I believe, quite strongly, that we can’t fundamentally control our emotions, but that we can (and often should) control what we do about them, or how we act based on them. So, when it comes to something like leaving a group – where we generally have advance warning – we do have some chances to decide how we’re going to act.
Besides, my idea of witchcraft – and magical practice in general – is that each choice shapes our future possibilities. That means we sometimes have to stop and not act purely in the moment, in order to give us more options down the road.
But back to the emotions.