It is a useful magical and intellectual exercise to examine each segment of your ritual structure, and ask yourself why you do it in the particular way that you do. Why do we sweep the circle, consecrate it with water, salt, and incense, cast it with a sword, and so on? What is the function and symbolism of each of these actions? Can they be improved – either in the sense of making them more magically effective, more reflective of reality, or more inclusive?
So there’s yet another Generation X person holding forth about the “fragility” of millennials, specifically LGBTQIA millennials.
Argh. I wish my generation (and the Boomers) would stop with constructing millennials as fragile and having a victim mentality.
Yes, sure, college-age kids see everything as black and white. So did we when we were that age. They will grow up and learn some nuance. And as a university professor it’s her job to din some nuance into them, and an understanding of queer history.
Every generation thinks it is the most radical there has ever been, and looks upon its elders with pity. It’s part of being young (at least it is in Anglo-American culture). And every older generation rolls its eyes and points out that we did manage to achieve some liberation from oppression.
There were plenty of rigid assholes in our generation too. How about the fact that when I was at university (1986-1990) there wasn’t an LGBT society: there was a separate lesbian society and gay society. Nothing for bisexuals and transgender people. And the lesbian society was full of people who thought that having sex with men, or looking femme, or even having sex with women, was “selling out to the patriarchy”.
Rachel Dolezal is not Black, and she is not “transracial”.
Nine million women did not die in the Burning Times.
What is the connection between these two statements? They are both a refutation of people trying to appropriate other people’s pain.
Gender is a difficult concept. I literally have no idea why some activities, clothing styles, thoughts, and behaviours are labelled “masculine” and others are labelled “feminine”. It all seems very arbitrary to me. In some languages, objects are assigned a grammatical gender. The designation of assertiveness as a “masculine” trait, or receptiveness as a “feminine” trait, seems just as arbitrary to me as saying that a car is “masculine” and a table is “feminine”.
Initially I found the concept of a spectrum of gender and sexuality quite helpful as a tool to think with, but even that reinforces the idea of a binary, and treats the concepts of biology, identity, and expression as distinct and essential traits which can be classified as “masculine” or “feminine”. I just read a critique of the genderbread person which explains very effectively what’s wrong with thinking about gender as a spectrum: it assumes that “male” and “female” are at opposite ends of the spectrum, and that genderqueer is somewhere in the middle. You could also have a spectrum from zero gender to 100% gender – but all of these are meaningless unless you accept that personality traits are somehow gendered (which I don’t). Certainly personality traits are often regarded as being associated with a particular gender, but they are not essentially or inherently gendered. Here’s an identity-bread person and a GSM diagram which doesn’t present identity or anything else as a spectrum (my only criticism would be that the line for sexual attraction points to genitalia, and I am attracted to the whole person, not just what they’ve got in their pants). Gender is more of a random scatter plot than a spectrum. So I apologise if my previous efforts to describe gender as a spectrum were actually reinforcing a cisnormative model.
The thing is that both biological sex and gender identity are social constructs. However, a social construct can have real effects and correlates in the way the world is constructed. Consider the effects of dividing toilets up into toilets for people designated male and toilets for people designated female, for example.
Our society arbitrarily assigns gender at birth based on physical characteristics (usually, having a penis or a vagina). If a child’s genitalia are different, the medical establishment reconstructs them to be more like either a penis or a vagina, and the child is then assigned a gender based on the modified genitalia. A person who accepts the gender they were assigned at birth, and who lives according to the social expectations attached to their assigned gender, is cisgender. A person who does not accept the gender they were assigned at birth, and does not live according to the social expectations attached to their assigned gender, is transgender. Some transgender people want to be the other side of the gender binary. Many transgender people are genderqueer, non-binary, genderfluid, metagender, etc. (The “etc” at the end of that list is not meant to be dismissive of other identities, but inclusive of them.)
How gender is socially constructed
As a child grows up, they are treated differently based on their assigned and perceived gender, both by their families and society in general. Parents who have tried to break out of this binary by giving their child a gender-neutral name and not revealing the gender on the child’s birth certificate have had varying degrees of success, due to lack of co-operation from people around them.
I was fortunate in that, although I was assigned female at birth and raised as a girl, my parents encouraged me to choose hobbies and interests and clothing based on my preferences, rather than because of my assigned gender. I have also spent most of my life hanging out with people who don’t conform to gender stereotypes.
I was a bit surprised when I joined the lesbian society at my first university in the late 1980s and found it included many lesbian separatists. I suspect they frowned on my bisexuality. I asked why we didn’t hang out with the gay society. “They’re still men” was the reply. Nowadays every university has a LGBT society, thank goodness.
Gender essentialism in the Pagan movement
When I first got involved in Pagan groups (in the late eighties and early nineties), I remember discussions about whether there were gender stereotypes in the kinds of magical or Pagan groups people chose. Perhaps Wicca was a “girls’ subject” and chaos magic was a “boys’ subject”? (The people who were asking these questions wanted to do away with these gender stereotypes.)
Then I started reading second-wave feminist books, many of which were gender-essentialist. Women were nurturing and peaceful, according to these books, whereas men were warlike and aggressive. I didn’t really buy into these stereotypes, but they were insidious because there were a lot of them about.
In the 1990s, people started organising women’s circles and men’s circles within Pagan groups. (Maybe they existed before this in some groups, but in Wicca, I think it started around the mid-nineties.) To my eternal shame, for a short time (maybe six months) I was one of the people who wanted to deny trans women access to women-only circles. I am totally embarrassed about this now, but I mention it as evidence that people can change.
Around this time I also encountered people who made claims like “you’re not a real woman unless you have given birth”. This is easily dismissed by the fact that many trans men have given birth, and many cisgender women haven’t. Many people who have spent a lot of time in gender-essentialist women’s circles report that women who have given birth get extra kudos in these circles, and even more kudos if they gave birth to a girl. This sort of attitude has always seemed to me to be the mirror image of the kind of extreme patriarchy which only values women as potential carriers for sons.
At the same time, because I don’t see gender as being an “essence”, I was worried that the existence of transgender people made the distinction between male and female a hard boundary that could be crossed by a change in physical characteristics, rather than a fuzzy boundary that could eventually be abolished. Thinking of both gender and biology as a spectrum (from masculine to feminine, and from male-bodied to female-bodied) helped me to get over that worry. I reasoned that a person who is physically at one end of the spectrum but mentally at the other would naturally want their physical characteristics to match their gender identity. I accept now that this is still overly binary, but it helped me to get my head around it. If people have still got their ideas firmly attached to the notion of a gender binary, shifting them to the concept of a spectrum is still an improvement on a dualistic binary. We are also up against a huge backlash from people who actually think that the gender binary is real, so things like thinking of gender and sex as a spectrum are what we might call “baby steps” in moving away from binary thinking on this. But we still have to remember that it is only a model.
Energy doesn’t have a gender
Another deeply entrenched concept in many Pagan groups is the concept of “male energy” and “female energy”. Personally, whilst I have been able to experience energy, I have never experienced it as gendered. I have found that energy can be created in a variety of ways with different people. We could label these ways polarity (making energy with someone based on the tension of opposites), resonance (making energy with someone based on the alignment of similarity), and synergy (bringing the energies of a group of people together) – but I think this is probably too simplistic as well. Sometimes the creation of energy relies on erotic tension (which could occur between any two people); sometimes it is created by friendship, or trust, or just the coming together of two or more people and a moment of openness between or among them. The problem is that we as a species like to label and categorise – it is how our brains work. Problems occur when we forget that the map is not the territory.
I don’t think sexual and social attraction has as much to do with gender as people think, either. For me, attraction is based on a person’s competence and confidence and integrity, as well as physical attraction (and a person doesn’t have to be conventionally good-looking for me to find them attractive).
Polarity can definitely be made in other ways than the coming together of a male-assigned person and a female-assigned person. At Witchfest 2015, I ran a workshop/ritual on gender and sexuality, and I mentioned various pairings that could make polarity: morning people and evening people, tea-drinkers and coffee-drinkers, people who love Marmite and people who don’t. The one that got the biggest reaction was the mention of Marmite, so that was the one we chose for the ritual. The room divided up into people who liked Marmite, and a group of people who didn’t. We decided they needed something nice to focus on, rather than hating Marmite, so they chose chocolate. A few people defected from the Marmite group to the chocolate group at this point (splitters!). The Marmite group focussed on the yumminess of Marmite on toast with butter, and the chocolate group focussed on the yumminess of chocolate. During the whole focussing session, a car alarm was going off in the car park. As soon as we brought the polarised energies together, the car alarm stopped. We sent the energy raised in the ritual to empower trans people, as it was around the time of the Transgender Rite of Elevation and Transgender Day of Remembrance.
There are many polarities (spirit and matter, inner and outer, life and death being among those we might consider “ultimate” in some way) but it is not particularly helpful to think of “male” and “female” as being opposites, nor as ultimate or cosmic. It certainly isn’t helpful to think of them as being mutually exclusive, or essentially constituted in a particular way. It may be useful to think about yin and yang instead, as long as you don’t think of them being essentially masculine or feminine, but rather more like hot and cold, or expansive and contracting. The thing is that one person may be more yang than another person, but less yang than a third person; so they are yang in relation to the first person, but yin in relation to the second person. Further, this can vary on any given day and in any given situation. It is not a fixed characteristic. Some days, you might be in the mood for Marmite and butter on toast; other days, you might really want chocolate. But there are people who always prefer chocolate, and others who always prefer Marmite.
It is understandable that sometimes, people would want to come together on the basis of shared experience, such as having given birth, menstruating, or the menopause. But to then claim that these experiences somehow represent the essence of “femaleness” or of what it means to be a woman, is to reduce identity to biology. Trans men and genderqueer people can also menstruate and give birth.
I don’t quite understand the need to only talk about menstruation in front of other people who menstruate, or have menstruated. For various misogynistic reasons, menstruation is regarded as taboo in our society – so wouldn’t it be better to break down that taboo by talking about menstruation with everyone, rather than only among people who menstruate? I guess we might need to talk about it in menstruating-people-only spaces to start with, to help break down our internalised taboos about it, but after that, why not talk about it openly? (I suppose the not-menstruating people might feel excluded, but only if it is talked about in an excluding way.)
The same applies to talking about giving birth. I have experienced this kind of talk as excluding when it veers towards “you’re only a real woman if you’ve given birth” but I don’t mind if people want to talk about it. I do mind if they get all superior about it. Not having done it myself, I can’t contribute much to the conversation, but it’s OK.
Another excuse for cisgender-women-only groups is often that they are safe spaces for rape survivors, and that a rape survivor may be re-traumatised if she sees a woman with a penis. The people making these claims tend to forget that LGBTI people, including trans women, may also be survivors of sexual violence. And most women with a penis are aware that other people may be confused by their penis. Here are some helpful suggestions from Zinnia Jones for what to do with your penis if you are in that category. She writes:
People like to assume that our bodies are still essentially men’s bodies, and therefore work the same way. However, as any trans woman can tell you, this just isn’t the case. From social situations to sex to surgery, the standard dudely dick dilemmas simply aren’t all that relevant to our lives. So, for the sake of my fellow trans ladies (but mostly for any confused cis onlookers), I’ve assembled my own 10 semi-serious tips for wrangling a girl penis.
Take particular note of points 7 and 8: if a trans woman is taking oestrogen, then it is very difficult to get an erection.
The truth is that running estrogen on unlicensed hardware can scramble almost every aspect of sexual response. Things just don’t work the way they used to: orgasms change or disappear, your whole body reacts to touch in different ways, and the entire structure of arousal-erection-climax may break down. Traditional techniques might not cut it any more, and new approaches can be non-obvious.
So a trans woman with a penis is quite literally not a threat. I can understand rape survivors not wanting to see any penises at all during the immediate aftermath of the rape, and that the trauma could last for a long time, but I doubt that it would last for the rest of one’s life.
Another key point in all of this is that if you want to create a group or a ritual that is only for a particular category of people, try to do it in a non-essentialist way. Many marginalised and oppressed groups want to create a space for empowerment (people of colour, LGBTQIA people, and women, among others) but if you create these spaces in a public setting in a way that marginalises another oppressed group, then that is oppressive. If you want to create a ritual for people who menstruate, that seems reasonable, but don’t insist that only people who menstruate are women, or that all people who menstruate are women, because that is essentialist. I menstruate; I am genderqueer.
And if you do a rebirthing ritual (where people crawl between the legs of other people in a symbolic rebirth), have everyone in the group crawl between everyone else’s legs, regardless of gender.
What about the people who do identify as male or female? Good for them. No-one is stopping them from doing so, but it would be better if they acknowledge that other genders are available, and that your genitalia and socialisation process do not determine your gender. However, even cisgender identity is fluid and changeable, and not fixed to a specific mode of being or social interaction, so don’t assume that a masculine-looking person automatically likes stereotypically “masculine” pastimes and topics of conversation, or that a feminine-looking person wouldn’t be interested in them.
Since gender is all a bit of a mystery to me, I am happy to use whatever pronoun anyone prefers for their gender identity. (But as a grammar nerd, I do want to know how to use it in all grammatical contexts. And yes, you can use ‘they’ as a singular word; people have been doing so to refer to an unknown person of unknown gender for decades; and pronouns have often changed from singular to plural and back again, as in the use of Sie in German to mean they plural and the polite form of you singular; and the use of vous in French to mean you in both the singular and plural forms; and you in English to mean both singular and plural. Anyone claiming to be a grammar nerd should know this; so anyone claiming to be unable to use singular ‘they’ for reasons of grammar nerdiness is just a bigot.)
Some sort of conclusion
I guess some sort of conclusion is expected at this point. I guess what I am trying to say is, can we all listen to and respect each other’s unique experiences and identities, and not put them in some grand overarching category? Categories are only useful insofar as they help us to find other people with similar experiences, and help us to communicate our experiences and intersecting identities to other people using a word or phrase; beyond that, they are confining and constricting. The more we regard categories as monolithic and unchanging, and somehow representing an essence, the harder it is to see the individual person and their lived experience. In short, can’t we all be nice to each other for a change?
The Queer Ones are rising. We are rising out of the woods, out of the ocean, out of the cracks between the concrete. Genderqueer, transgender, glorious peacock-shimmering, rising out of the darkness, the healing and sacred darkness, into the many-hued light of day. Queer deities, genderqueer deities, transgender goddesses and gods. Inari the fox god/dess; Vertumnus the changeable and ever-changing; tricksters and healers, poets and seers and shamans.
Gender is not a binary, not even a spectrum, it is a vast glittering field of possibility, many gender, many hues, many different expressions of being and love.
We are rising, out of the silence, out of the hidden places, daring to be, to shine forth our glorious queer radiance, because we are the holy ones, the liminal ones, the dreamers and the creators of possibility.
Our freedom is frightening to some who want there to be a binary, a set of limitations. We call them out of their fear and into the radiant and glittering field of stars, into the joy of expressing all that you are – joy, magic, dreams, anger at injustice, diversity in unity, unity in diversity. We call them to embrace their humanity and ours, not to cling in fear and loathing to a diminished, fearful, restrictive, and destructive vision of womanhood, that excludes the childless as much as the transgender and the non-binary.
The glorious diversity of the human body, the glorious diversity of life journeys and intersecting identities, is to be enjoyed and celebrated. Different people have different journeys. The penis is not a symbol of the patriarchy. The gun is the symbol and the weapon of patriarchy and kyriarchy. The penis is a symbol of life, celebrated and venerated as such by many ancient cultures, along with the yoni, the vulva, the vagina. Both are fountains of life and creativity. The kyriarchy wants to distort and desecrate these sacred places, by turning the penis into a weapon and the vagina into its sheath, a place to be violated. But we reject and resist the violence of the kyriarchy, and affirm the sacred beauty of transgender, gender-fluid, and genderqueer in all their gentle and fierce beauty and glory. We embrace the witchery of genderblending.
Gender essentialism and separatism is the mirror image of patriarchy. We reject the patriarchy and the kyriarchy. We reject all binaries. There are men who reject rape culture and women who excuse rape. Let’s promote consent culture and gather our beautiful diverse tribe. Let us include people in, welcoming and celebrating and affirming diversity, not sowing hate and fear and division. Let’s create spaces that are safe for everyone of every gender. Pagan traditions (both ancient and contemporary) affirm the queer as sacred, as liminal, as being touched by the gods. All magic is magic. All love is love. All people are people.
We are all images of divinity. As a polytheist, I affirm trans and queer deities among the vast range of deities. The Sun is both fierce and hot, gentle and warming. The Ocean is both gentle, rocking the cradle of dreams, and destructive, storming and raging and destroying. Neither of these moods has any essential gender. The Moon is the lover of the hidden ones, calling to us of wildness and wilderness, dreams and intuition. These experiences are available to all genders – we all carry the tides of the Moon in our blood and in our bodies, regardless of whether we menstruate. Let us celebrate the tides of our blood with all who venerate the body, regardless of their anatomy or ours.
Let us magnify and glorify the images of divinity within ourselves and each other. Show forth love and beauty and creativity; celebrate the radiance of the many-hued multiplicity of gender expression, sexuality, and the human body.
Exciting new projects
Pat Mosley is organising an anthology, Arcane Perfection, which will be a collection of essays, poetry, art, rage, love, rituals, spells, and musings by, for, and about Queer, Trans, and Intersex Witches. Sounds totally awesome.
How have you overcome discrimination? How have you encountered the Divine? What are your experiences with magic as a Queer person? How has Witchcraft empowered your life as a Queer person? Can you tell the story of your transition through the Tarot? What is your relationship to the world, to Pagan community, to Queer community? Do you have a rant that needs to be screamed into publication? How are you uprooting heterocisnormativity in the Pagan community and beyond? How have you dealt with loss, invisibility, violence, disability, racism, power, capitalism, jealousy, change, and love?
Other exciting trans-inclusive projects are being discussed and planned.
For anyone who is unfamiliar with the concept, polarity is the idea that magical energy can be created by bringing together two things which are opposite in nature.
A friend of mine described polarity as the most overused word in Wicca. There are, after all, other ways of making magic. There is resonance, which is the energy created when two similar people come together. It was given the name resonance by Ed Gutierrez of the Unnamed Path. Then there is synergy, which is all the energies in the circle coming together. I think I probably experience synergy in my magical practice more often than polarity.Polarity is what happens when you work with a magical partner, to be sure, but often everyone in the circle works together to create energy.
In my experience, magical polarity can be created by any pair of opposites. Inner and outer, up and down, spirit and matter, lover and beloved, dark and light, masculine and feminine, camp and butch, air and earth, water and fire, and so on. And each pair of opposites is unique and cannot be mapped to other pairs of opposites.
Polarity exists on a spectrum, too. (It is not the same as duality, where two absolute qualities are seen as opposites.) A person can be more yang than another person, but can be yin in relation to a different person. People become a different polarity in relation to different people.
We need a more complex view of energy than a simple binary. As Linda Haggerstone writes:
Polarity is a natural world phenomenon, and it would take me a while to explain how I experience the world, as it relates to both my physical senses and my spiritual perceptions. Here we go: Polarity is not the same as magnetism. All aspects of the world lie on a spectrum, for which there are poles or extremes, if you like. However, as nature is circular or cyclical, so are its spectra. There is a continuum involved here as well. The Tao. The whorl or wheel of life. Slowing, speeding up, forever spinning but never yet stopping. It would be a wacky world for many humans if they did not attempt to exert control over Chaos via categorisation and ends to the spectra. I think that perhaps those who find beauty, energy, succor in the Chaos or the pan-ness of things do tend to move toward Shamanism, while those who find these in a more concrete binary world might prefer or be instinctively drawn to polarised or oppositional practices. Neither is wrong. Neither is flawed. And neither is immovable or immutable. Not sure this made sense, but there ya go. (By the way, I am not Wiccan but I am a Shaman.)
So polarity is a spectrum, and is not immutable; it can shift and change depending on your mood, on the situation, an on who or what you are interacting with. If you are heterosexual or bisexual, it is a lot easier to make polarity with somebody of the opposite biological sex. That is not to say that it’s impossible for a gay or lesbian person to make polarity with a person of the opposite sex, but it is much easier for them to make polarity with someone of the same sex. Why? Because creating polarity has many components: the erotic, romantic, respect, friendship. So it can be done without any erotic attraction, but the more of these elements are present the easier it is to make a connection.
However, Steve Dee writes,
basing polarity on erotic attraction doesn’t work so well for those of us on some part of the Asexual spectrum. Personally I find myself moved by the mystery and otherness of anyone or thing I work with (plants and animals as well). My own journey away from Wicca and towards other, Queerer forms of magical practice was in part due to my discomfort about what my perceived maleness would mean about who I was and what I would be within the circle.
So why would we restrict people to making polarity with only one of these possibilities (male body + female body) when there are so many other possibilities available, and when so many people just don’t fit into the categories provided?
What if your partner (magical and/or sexual partner) doesn’t feel like an “opposite” for you at all? Camilla Kutzner says,
For me – femme-loving femme (and increasingly feeling “femme” as my gender identity more than “woman”) – erotic attraction is not based on gender polarity at all. It took me a while to figure out that my notion of generating power and magic works without polarity.
Clearly in this instance, some other magical connection is at work, or perhaps just the simple and beautiful polarity of lover and beloved, constantly interchangeable between the two partners.
Why would people hamstring LGBTQIA participants in ritual by preventing us from using the whole spectrum of polarities, energies, and connections available? And why privilege heterosexual polarity over all other forms of polarity? Why make magic and ritual much easier for heterosexual participants and place a barrier in the way of LGBTQIA participants?
Every time someone says that we must stand boy-girl-boy-girl in the circle, I feel that my bisexual and genderqueer identity is being erased and denied. It must feel even more erasing if you are gay or lesbian. Naomi Jacobs describes her feelings about being asked to stand boy-girl-boy-girl in a circle:
My partner is non-binary gender (that’s sometimes called ‘genderqueer’). Their pronoun is ‘they’ rather than she or he. I feel uncomfortable any time there’s a boy/girl type division in a ritual, thinking of how it would exclude their (extremely sexy!) energies and identity. As someone who is primarily attracted to women, the polarity stuff doesn’t work for me either. I wonder if there are many people it DOES work for.
No one is saying that straight people have to learn new ways of making polarity if they don’t want to, but LGBTQIA people want to be able to make polarity in all the ways available to us. And we would like for our sexuality not to confer second-class citizen status in the circle.
In many spiritual traditions, the goal is to transcend the gender binary and create a new synthesis of energies in the psyche. Kumar Devadasan writes:
The polarity issue in previous pagan and Wiccan paths [is] due to a fertility-based approach and centred around reproduction as generally seen in nature; therefore a male-female polarity. However, if one progresses, one transcends or one follows a path that leads to a transcending stage then the issue of polarity becomes irrelevant. However, I suspect that it will no longer be a magickal path as we know it if at that stage. I am not saying that there will be no magick; but that it will be knowledge and ability as we know the mundane now and so become second nature and no longer sought.
As Lynna Landstreet so brilliantly put it, for her the ultimate polarity is not male and female, but the lightning striking the primordial waters and creating life. For me personally, the ultimate polarity is spirit and matter, which is a similar idea. And the most inclusive way to express the concept of polarity is to talk about the lover and the beloved.
Here are a bunch of books for the LGBTQ Pagan reader. I have either read these and can recommend them, or I have read another book by the same author, and can therefore recommend the ones on this list.
- Blossom of Bone – Reclaiming the Connections Between Homoeroticism and the Sacred – Randy P. Conner
- Coming Out Spiritually: The Next Step – Christian de la Huerta
- The Fire in Moonlight: Stories from the Radical Faeries – Mark Thompson
- Gay Body: A Journey Through Shadow To Self – Mark Thompson
- Gay Soul – Mark Thompson
- Gay Spirit: Myth and Meaning – Mark Thompson
- The Path Of The Green Man: Gay Men, Wicca and Living a Magical Life – Michael Thomas Ford
- All Acts of Love & Pleasure: Inclusive Wicca – Yvonne Aburrow
- Chaos Craft by Julian Vayne and Steve Dee
- Eros and Touch from a Pagan Perspective: Divided for Love’s Sake – Christine Hoff Kraemer
- Blain, J (2002). Nine Worlds of Seid-Magic: Ecstasy and Neo-Shamanism in North European Paganism. London and New York: Routledge.
- Double Edge: The Intersection of Transgender and BDSM (Alfred Press, 2010) – Raven Kaldera
- LeatherFolk – Mark Thompson
- Dark Moon Rising: Pagan BDSM & the Ordeal Path (Asphodel Press, 2006) – Raven Kaldera
- Double Edge: The Intersection of Transgender and BDSM (Alfred Press, 2010) – Raven Kaldera
- LeatherFolk: Radical Sex, People, Politics and Practice – Mark Thompson
- RitualCraft: Creating Rites for Transformation and Celebration – Amber K, Azrael Arynn K
- Alternate Currents: Revisioning Polarity – Lynna Landstreet. The Blade & Chalice, Spring, 1993.
- Cassell’s Encyclopedia of Queer Myth, Symbol and Spirit: Gay, Lesbian, Bisexual and Transgendered Lore – Randy P. Conner
- A Bouquet of Lovers: Strategies for Responsible Open Relationships – Morning Glory Zell-Ravenheart (1990)
- Pagan Polyamory: Becoming a Tribe of Hearts (Llewellyn Publications, 2005) – Raven Kaldera
- Queer Shamans: Auto-archaeology and Neo-Shamanism – Robert Wallis
- A Serpent Path Primer – P. Sufenas Virius Lupus
- Hermaphrodeities – (Asphodel Press, 2008) – Raven Kaldera
- Double Edge: The Intersection of Transgender and BDSM (Alfred Press, 2010) – Raven Kaldera
- Gender And Transgender In Modern Paganism – Gina Pond
- All-Soul, All-Body, All-Love, All-Power: A TransMythology –P. Sufenas Virius Lupus
Other people’s lists of recommended books
- The Astrarium: Recommended Reading: Queer Myth, Magick & Spirituality
- List of queer spirituality books and chapters used in my essay on queer spirituality
- About.com – Reading list for Pagan Men
- Queer Spirituality on Goodreads
In a ground-breaking book called Metaphors We Live By, Lakoff and Johnson pointed out the underlying metaphors used in many figures of speech. For example, the underlying metaphor “Argument is War” has us talking about winning an argument, wiping the floor with our opponents, and so on. Imagine how different arguments might be if the underlying metaphor was “Argument is Dance”. Another example they give is “A Relationship is a Ship”, where we talk about marriages foundering, being on the rocks, and breaking up.
Similarly, in The Inner Reaches of Outer Space: Myth as Metaphor and as Religion, Joseph Campbell explored some of the bodily metaphors underlying religious symbolism and mythology.
Metaphors are a very powerful thing. They can dictate how we we see the world, and therefore how we behave. They can constrain our expectations of what will happen, and how it will happen. The metaphorical connotations of an idea shape and limit what can be said about it.
In a comment on an earlier post, C Brachyrhynchos wrote:
Many of those metaphors involve a fair bit of projection of human cultural ideas onto things that are distinctly non-human and incomprehensible, or even human diversity. Take for example the idea of masculine and feminine as broadly applicable metaphors. That metaphor breaks as applied to many human beings who don’t experience gender that way, much less fungi that have five different sexes, androgynous algae, self-propagating plants, or, weirder still, organisms whose gender involves mutualistic relationships involving multiple other species.
And that’s not even touching the equally complex realms of the non-biological, formal, or philosophical. To say that being is Being is one thing. To say that it’s *a person* with likes and dislikes, prophetic speech, children (mortal or immortal), and a relationship is another thing altogether.
None of this is beyond the pale for religion. If it’s reasonable to consider deus a metaphor then it’s reasonable to doubt (which is the essence of atheism, not denial) the relationship between signifier and signified in that metaphor. Negative theology, the stripping away of those metaphors until you’re left with questions and uncertainty is an ancient practice.
I have written before (and so has Christine) about the limitations and negative effects of the gender binary in much of Pagan mythology. I have also argued for a more nuanced view of gender. I see that in my previous attempts to write about this, I didn’t actually move that far from the binary model, but I think I have moved further away from it now.
I also agree that the practice of stripping away metaphors until you are left with questions and uncertainty is ancient, and is a very good thing. It is known as apophatic theology or the via negativa, and it is a very important part of my spirituality. I think we need more apophatic theology in Paganism. However, according to Matthew Fox, there are four ways to engage with spirituality, of which the via negativa is only one. The others are via positiva, via creativa and via transformativa.
However, saying something is “only a metaphor” is a bit disingenuous, because we live by metaphors and they shape our thoughts.
There is hope, though, because the power of metaphors is such that if you create a new metaphor to live by, you can create a new reality. For instance, many Pagans have adopted the eightfold wheel of the year (eight seasonal festivals), and this metaphor, which expresses sacred time, has shaped our relationship with the cosmos and with Nature. So if we want to change the binary model of gender, we could create a more powerful metaphor to replace the gender binary. We can use the examples of “fungi that have five different sexes, androgynous algae, self-propagating plants, or, weirder still, organisms whose gender involves mutualistic relationships involving multiple other species” as a metaphor for the diversity we wish to celebrate in human sexuality.
Stories are very powerful. Many years ago, I saw a made-for-TV film which had the resounding slogan “Folklore can kill” (which inspired the title of this post). In the film, weird things start happening to a folklorist who is investigating urban legends – the legends are happening right in front of him, but he is in denial, insisting that folklore can’t come true… but it does.
If you attend a Pagan camp, or a UU or Unitarian church service, there will very likely be stories. What will be the bit you remember? The talks and workshops you attended, the sermon you heard, or the stories? I can guarantee that the thing you will remember will be the stories. Stories speak directly to both hemispheres of the brain, and that’s probably why they are remembered. Jack Cohen has suggested that Homo sapiens should be renamed Pan narrans, the storytelling ape. People like stories.
So if you take all the metaphors away, then you’ll have to take away all the stories. That doesn’t just mean an absence of fairy tales and folk tales and mythology; it also means an absence of inspiring stories about science, or stories from history or literature. And even in this story-free vacuum, people would instinctively create more stories.
So, given that you can’t have a metaphor-free vacuum; and given that stories and metaphors are so powerful that they can actually kill (and make no mistake, the gender binary claims a victim every time a transgender person is murdered or commits suicide) — given this, we had better make sure to choose liberating and inclusive metaphors to express our religion. And if a metaphor (such as the gender binary) is broken, then we need to fix it.
Further reading on metaphor
- Metaphors We Live By – George Lakoff and Mark Johnson, 1981 (reissued 2008)
- Women, Fire, and Dangerous Things: What Categories Reveal About the Mind – George Lakoff, 1991
- The Inner Reaches of Outer Space: Metaphor As Myth and As Religion, Joseph Campbell, 1986 (reissued 2002)
Further reading on sexuality and gender
“Then allow me to enter the grove:
I am the child of Panpsyche
and the offspring of Panhyle—
I am favored with a noble and extensive lineage;
I am desired of all and a joy to each;
I am the culmination of all love…
I am Paneros.
I am the love that conquers everything.
And I will enter this grove
for I already live there.”
—All-Soul, All-Body, All-Love, All-Power: A Transmythology, p. 117
I’ll be up front and say that this book is not going to be everyone’s cup of tea. If it’s yours, though, you’ll probably want to drink the whole pot.
A Transmythology is an original epic poem by P. Sufenas Virius Lupus. Its narrative involves the conception, birth, and awakening to self of a group of four transgender and/or fluidly-gendered deities called the Tetrad. Their names—Panpsyche, Panhyle, Paneros, and Pancrates—translate literally to the English words of the title (All-Soul, All-Body, All-Love, All-Power).
I have to admit that when I realized the book was an epic poem, I was skeptical, and not from lack of experience with the genre. My PhD specialization was in religion and literature, and I’ve read Homer, Chaucer, Dante, Milton and others with varying levels of engagement and enjoyment. In popular culture, epic poetry is often seen as so formal as to be inaccessible (and dry translations make it more so). This was often not the case with their original audiences, however. I remember what a revelation it was to hear Stanley Lombardo perform parts of his translation of the Odyssey. His interpretation aimed to help us hear the text as the Greeks would have heard it: and the Odyssey, my friends, is rough and raunchy, full of derring-do and heroism. The stiff nineteenth-century British translations that are often stuffed down our throats in school don’t capture its spirit.
Reading A Transmythology, you can tell PSVL has done eir homework. The poem is stately and gritty, erotic and erudite, and full of references to ancient and medieval myth and poetry—more, I’m sure, than I noticed myself. (The passage I quote above, I believe, is an allusion to a tale of the Irish hero or deity Lugh, who is admitted to the castle of the king because although the castle already hosts a master of each art, no one but Lugh is the master of them all.) The poem is also Not Safe For Work—so, dear reader, you have been warned. 🙂
Most obviously, A Transmythology contributes to the project of developing specifically transgender and queer Pagan traditions. The story itself explores some of the pain as well of the joy of being unconventionally gendered, and how the new gods come to terms with their natures is a significant part of the storyline. There is material here that can be used for healing as well as for empowerment, not just about what it means to be transgender or genderqueer, but also with regard to nontraditional families. PSVL makes it clear that e is doing ongoing devotion to these deities, and e invites the interested reader to do so as well.
The book also brings the reader face to face with the real mechanisms of religious innovation. As Pagans, I suspect we are all at least dimly aware that the roots of myth and ritual are in the spiritual experiences of individuals. Somewhere in the distant past, there was always a first time the story of a god was told, a vision or moment of inspiration or even just an imaginative framing of an important truth. Our gods come to us sometimes as revelation, sometimes as literary creation, sometimes as a tangle of both. In some strands of Paganism, in fact, artistic inspiration and divine creation are considered to be expressions of the same underlying life force–so the issue of whether there is a difference between “discovering” and “creating” a god becomes a complex theological question.
Lupus describes a uncomfortable process of bodily pain, uncanny dreams, and consultations with oracles ending in a burst of artistic production that became A Transmythology. Eir account is refreshingly lacking in attempts to legitimize eir work with shaky connections to historical traditions. And while it is possible to read eir account as claiming authority through this ordeal, I read it as a straightforward description of what being a devotional artist can look like—it may be harrowing, and it may sometimes look like madness, but if the process is successful, the results can be an inspiration to others.
PSVL’s work embraces process theology, a system of thought that sees the world and divinity as ever-changing, with human beings as a fully integrated part of the process. Eir fundamental vision is of new gods emerging from the old, yet not usurping them—these new and old gods are bound together by family ties. I hope that A Transmythology similarly inspires others to ground their writing in existing myth and literature, while also seeking new approaches to the questions of our time.