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Contemporary Ethnography
Witching Culture: Folklore and Neo-Paganism in America
Taking the reader into the heart of one of the fastest-growing religious movements in North America, Sabina Magliocco reveals how the disciplines of anthropology and folklore were fundamental to the early development of Neo-Paganism and the revival of witchcraft. Magliocco examines the roots that this religious movement has in a Western spiritual tradition of mysticism disavowed by the Enlightenment. She explores, too, how modern Pagans and Witches are imaginatively reclaiming discarded practices and beliefs to create religions more in keeping with their personal experience of the world as sacred and filled with meaning. Neo-Pagan religions focus on experience, rather than belief, and many contemporary practitioners have had mystical experiences. They seek a context that normalizes them and creates in them new spiritual dimensions that involve change in ordinary consciousness.
Magliocco analyzes magical practices and rituals of Neo-Paganism as art forms that reanimate the cosmos and stimulate the imagination of its practitioners. She discusses rituals that are put together using materials from a variety of cultural and historical sources, and examines the cultural politics surrounding the movement—how the Neo-Pagan movement creates identity by contrasting itself against the dominant culture and how it can be understood in the context of early twenty-first-century identity politics.
Witching Culture is the first ethnography of this religious movement to focus specifically on the role of anthropology and folklore in its formation, on experiences that are central to its practice, and on what it reveals about identity and belief in twenty-first-century North America.
Magliocco analyzes magical practices and rituals of Neo-Paganism as art forms that reanimate the cosmos and stimulate the imagination of its practitioners. She discusses rituals that are put together using materials from a variety of cultural and historical sources, and examines the cultural politics surrounding the movement—how the Neo-Pagan movement creates identity by contrasting itself against the dominant culture and how it can be understood in the context of early twenty-first-century identity politics.
Witching Culture is the first ethnography of this religious movement to focus specifically on the role of anthropology and folklore in its formation, on experiences that are central to its practice, and on what it reveals about identity and belief in twenty-first-century North America.
280 pages, Paperback
First published May 10, 2004
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457 people want to read
About the author
Sabina Magliocco
9 books15 followersSabina Magliocco is a professor of Anthropology and Folklore at California State University, Northridge. She is an author of non-fiction books and journal articles about folklore, religion, religious festivals, foodways, witchcraft and Neo-Paganism in Europe and the United States.
A recipient of fellowships from the John Simon Guggenheim Memorial Foundation, National Endowment for the Humanities, Fulbright Program and Hewlett Foundation, Magliocco is an honorary fellow of the American Folklore Society. From 2004 to 2009, she served as editor of Western Folklore, the quarterly journal of the Western States Folklore Society.
A recipient of fellowships from the John Simon Guggenheim Memorial Foundation, National Endowment for the Humanities, Fulbright Program and Hewlett Foundation, Magliocco is an honorary fellow of the American Folklore Society. From 2004 to 2009, she served as editor of Western Folklore, the quarterly journal of the Western States Folklore Society.
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Displaying 1 - 17 of 17 reviews
January 19, 2016
It's a great example of an ethnography done well, and it's a fascinating view at a religion and a culture that I wasn't familiar with.
April 22, 2009
This was a very interesting book, although I must say that of all the ethnograhies I've read, it was the least griping; odd, considering it's subject matter. I suppose my only real complaint would be more of anthropological one than anything else; In my experience, it is difficult for someone inside the culture to write a proper account of the culture. Magliocco manages to counter-act this somewhat by being a new initiate, but it still seems to be rather bad form.
Magliocco also has tendencies to reference her other books or happenings in her past with little explanation. I am aware that she is walking a delicate line, both because of the nature of mystery religions and because of her personal history, but it did damage the reading experience.
Despite these drawbacks, it was an interesting book, one of the few even vaguely academic books published on the subject, and while I learned nothing strikingly new, it did pull together several other sources I would not have thought to examine, such as contemporary pagan lyrics. Overall, if you are academically interested in Neopaganism, you could do a lot worse. In fact, I'm still waiting for something better in this vein to come along, but for now, this will do.
Magliocco also has tendencies to reference her other books or happenings in her past with little explanation. I am aware that she is walking a delicate line, both because of the nature of mystery religions and because of her personal history, but it did damage the reading experience.
Despite these drawbacks, it was an interesting book, one of the few even vaguely academic books published on the subject, and while I learned nothing strikingly new, it did pull together several other sources I would not have thought to examine, such as contemporary pagan lyrics. Overall, if you are academically interested in Neopaganism, you could do a lot worse. In fact, I'm still waiting for something better in this vein to come along, but for now, this will do.
March 6, 2020
Well written ethnography of Magliocco's time in a Bay area coven, nicely balancing emic and etic perceptions. Most of her ending chapters could be extended to book length, and I hope future books will address changes within these groups over the past seventy plus years.
March 19, 2024
This book basically framed my entire thesis! The principle quote: New Age spiritual movements in America have the "distinctive tendency to reflect and refract the cultural politics characteristic of the American experience" (8)...
"“...numinous phenomena that were not testable and reproducible in a scientific context came to be considered "supernatural," or beyond the laws of nature, and therefore essentially incomprehensible. These "alternate ways of knowing," as Motz calls them (Motz, 1998) were marginalized as
the province of the ignorant and superstitious and were sometimes actively suppressed by religious and state authorities. Folk discourses conserved elements of a pre-Enlightenment magico-religious worldview and practice; it is from them that Neo- Pagans often derive material that they reinterpret and reassemble for their own purposes. This is in part because, as David Hufford has argued, folk beliefs and discourses often preserve the numinous quality of spiritual experience in a way that scholars' accounts do not (Hufford, 1995). But the reclamation of these discourses may also represent a means of gleaning oppositional power-secret, magical knowledge that conveys understandings more "authentic" than those proffered by the dominant culture. Magliocco, 9
"“...numinous phenomena that were not testable and reproducible in a scientific context came to be considered "supernatural," or beyond the laws of nature, and therefore essentially incomprehensible. These "alternate ways of knowing," as Motz calls them (Motz, 1998) were marginalized as
the province of the ignorant and superstitious and were sometimes actively suppressed by religious and state authorities. Folk discourses conserved elements of a pre-Enlightenment magico-religious worldview and practice; it is from them that Neo- Pagans often derive material that they reinterpret and reassemble for their own purposes. This is in part because, as David Hufford has argued, folk beliefs and discourses often preserve the numinous quality of spiritual experience in a way that scholars' accounts do not (Hufford, 1995). But the reclamation of these discourses may also represent a means of gleaning oppositional power-secret, magical knowledge that conveys understandings more "authentic" than those proffered by the dominant culture. Magliocco, 9
February 16, 2020
This is a really informative and well written book. There is a wealth of knowledge found here as well as a peek into neopaganism in the US.
I was most interested in the authors conclusions about appropriation in the pagan community. Sadly I was disappointed. In the final chapter, Magliocco argues that the issue is NOT that indigenous folks shouldn’t control and be compensated for their spiritual practices, but that closed practices will result in “all the benefits” of blending these “art forms”. She then goes in to give an example of how punk music was created from the blending of white and afro-Caribbean youth cultures. She concludes (literally the last statement) that people should be able to practice what moves them. Although I think the issue is not as simple, the argument that we would miss out on so much if practices remained closed begs the question of how Magliocco defines “we”. It seems very clear that she is more concerned with the benefits of white pagans being able to “connect” with spiritual practices then the erasure of non-white communities.
I was most interested in the authors conclusions about appropriation in the pagan community. Sadly I was disappointed. In the final chapter, Magliocco argues that the issue is NOT that indigenous folks shouldn’t control and be compensated for their spiritual practices, but that closed practices will result in “all the benefits” of blending these “art forms”. She then goes in to give an example of how punk music was created from the blending of white and afro-Caribbean youth cultures. She concludes (literally the last statement) that people should be able to practice what moves them. Although I think the issue is not as simple, the argument that we would miss out on so much if practices remained closed begs the question of how Magliocco defines “we”. It seems very clear that she is more concerned with the benefits of white pagans being able to “connect” with spiritual practices then the erasure of non-white communities.
August 5, 2017
Absolutely and wonderfully enlightening about everything to do with Neo-Paganism in American Witch culture
March 1, 2012
Sabina Magliocco is a professor and California State University Northridge, the school from where I received my teaching credential. Before that she taught back eat as an associate professor. Once might say that certain event in her life cause her to embrace the path of Neo-Paganism. Her first ritual was with Starhawke.
After getting through a rather tedious introduction that almost put me to sleep I got into the main body of the book. The first chapter gave an over all history of neo paganism starting back to the interest I the noble savage and the desire to reconnect with nature and the borrowing over from Masonic rituals and Ceremonial magic. It offered a critical look at the accepted history from an insider view who still appreciated that mythologized history was needed for a mind set appropriate for the Neo Pagan. The first chapter got me hooked. Doctor Magliocco’s work was informative, interesting and easy to read.
Chapter two covered the loose and fluid boundaries of Paganism. Paganism differs from today’s religion in that boundaries are not so clear. Some Pagans belong to multiple groups and tradition. Some people are pagan for a short period in their life and then move on. Most Pagans are solitaires attending big group rituals for the eight sabbats as part of an outer court and getting most of their information from book and workshops. Most Pagans are more educated than most and tend to come from the Middle Class. They strive for employment that enables them to be of service and money is not that big a deal to them. Jokes with in the Pagan community are not only for humor but also serve to help identify who is part of the in group.
To be a witch or a Pagan, two terms which do not necessarily mean the same thing as witches practice magic and not all pagans are witches or practice magic. To be a Pagan puts one in the role of a rebel or someone critical of society. Pagans are critical of the rampant materialism and often identify with the underdogs. Many witches will identify with the victims of the burning times and the victimhood of other people. They see themselves as being oppressed by the Christian majority.
Magic and ecstasy are also discussed some see magic as transforming the world the better. A good example of world repair magick would be Starhawkes “Reclaiming Tradition”. Other see magic as changing the individual or their perception of things. Ecstasy could sometimes mean being put into a trance and being able to receive messages or travel spiritually to other dimensions. Possession and aspecting are also discussed. Aspecting is when you let a deity or spirit take over your body temporally and aspecting is bring the deity out from their internal niche within.
The Last chapter addresses ‘Cultural Appropriation” which is taking element from other cultural paradigms and applying to your own or a hodge podge system. Many form of magic and religion share the same characteristic and often times when cultures come into contact with each other they borrow elements. Some see this as theft or as leaving the Deity with out a context. Others see borrowing as natural and deities communicate no matter what the language. Excellent book.
After getting through a rather tedious introduction that almost put me to sleep I got into the main body of the book. The first chapter gave an over all history of neo paganism starting back to the interest I the noble savage and the desire to reconnect with nature and the borrowing over from Masonic rituals and Ceremonial magic. It offered a critical look at the accepted history from an insider view who still appreciated that mythologized history was needed for a mind set appropriate for the Neo Pagan. The first chapter got me hooked. Doctor Magliocco’s work was informative, interesting and easy to read.
Chapter two covered the loose and fluid boundaries of Paganism. Paganism differs from today’s religion in that boundaries are not so clear. Some Pagans belong to multiple groups and tradition. Some people are pagan for a short period in their life and then move on. Most Pagans are solitaires attending big group rituals for the eight sabbats as part of an outer court and getting most of their information from book and workshops. Most Pagans are more educated than most and tend to come from the Middle Class. They strive for employment that enables them to be of service and money is not that big a deal to them. Jokes with in the Pagan community are not only for humor but also serve to help identify who is part of the in group.
To be a witch or a Pagan, two terms which do not necessarily mean the same thing as witches practice magic and not all pagans are witches or practice magic. To be a Pagan puts one in the role of a rebel or someone critical of society. Pagans are critical of the rampant materialism and often identify with the underdogs. Many witches will identify with the victims of the burning times and the victimhood of other people. They see themselves as being oppressed by the Christian majority.
Magic and ecstasy are also discussed some see magic as transforming the world the better. A good example of world repair magick would be Starhawkes “Reclaiming Tradition”. Other see magic as changing the individual or their perception of things. Ecstasy could sometimes mean being put into a trance and being able to receive messages or travel spiritually to other dimensions. Possession and aspecting are also discussed. Aspecting is when you let a deity or spirit take over your body temporally and aspecting is bring the deity out from their internal niche within.
The Last chapter addresses ‘Cultural Appropriation” which is taking element from other cultural paradigms and applying to your own or a hodge podge system. Many form of magic and religion share the same characteristic and often times when cultures come into contact with each other they borrow elements. Some see this as theft or as leaving the Deity with out a context. Others see borrowing as natural and deities communicate no matter what the language. Excellent book.
April 15, 2016
Exactly the book I've been looking for: an academic unpacking of the Neo-Paganist movement which is, at its best, no more than 100 years old (at worst, no more than 40). This book synthesizes anthropological premises with philosophy and folklore as it critically examines the claims of the Neo-paganist movement, identifying the unlikeliness of the pre-historical roots it claims, exposing its affluent/privileged cultural-borrowing, and demonstrating the self-marginalizing identity Neo-pagans sometimes purport *without* actually disavowing or contrasting the quality and identity of a Neo-pagan spirituality. If anything, it reinforces a Neo-pagan identity by strengthening the path by which we achieve a shared vision. Wonderful read!
February 22, 2012
A good friend who practices pagan religion suggested that I read parts of this book as a way to learn more. I ended up reading the entire book just because I was fascinated with all the examples. The book is a bit on the "academic" side, but is still a welcoming read. Author Sabina Magliocco is a professor of folklore who is pagan herself. She clearly presents a number of major aspects of her religion, as well as related variants. Like the handful of pagan practitioners of my acquaintance, Dr. Magliocco truly exhibits no interest in proselytizing, which makes this a more comfortable read. Highly recommended.
October 5, 2013
I've heard Sabina Magliocco speak on The Wigglian Way podcast, and sadly she bored me to tears. She is a wonderful writer, though. She examines paganism (by which she mostly means Wicca and Reclaiming Witchcraft) from the point of view of their being experiential religions that lead to identity and community. I like that I read this book in tandem with Heavenly Bodies, which was also about magic in the form of decorated saints' skeletons, forming communities.
August 26, 2008
This is an absolute must-read for Pagans. The author's ethnic and scholarly background figures large into her understanding, but she falls in love like a scientist and thinks like someone who was born a Witch.
May 10, 2013
Academic, yet readable. A very good introduction to paganism in present-day American culture. Read more at: Sects and Violence in the Ancient World.
December 25, 2014
Sabina's book is fabulous! An anthropological study of contemporary paganism, by methodically taking apart and analyzing this religious movement, it clarifies the reasons behind people's beliefs and cultural practices.
September 23, 2015
an interesting, accessible introduction to modern neo paganism – i would've rated it much higher if the author didn't spend an entire chapter defending cultural appropriation within the movement. by the book's end, i was just so frustrated and hurt.
March 3, 2024
This is a very well-written ethnography at the forefront, and the fringe, of contemporary anthropology. I found a lot of inspiration in her work and I am awaiting more theory in this direction.
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June 25, 2015Pretty good so far.
October 20, 2012
If you've read Ronald Hutton, this seems like the next logical step.
Displaying 1 - 17 of 17 reviews