Modern Paganism

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Heathen altar for Haustblot in Björkö, Sweden; the larger wooden idol represents the god Frey.

Modern Paganism, also known as Contemporary Paganism[1] and Neopaganism,[2] is a collective term for religious movements influenced by or derived from the various historical pagan beliefs of pre-modern peoples. Although they share similarities, contemporary Pagan religious movements are diverse, and do not share a single set of beliefs, practices, or texts.[3] Most academics who study the phenomenon treat it as a movement that is divided into different religions; others characterize it as a single religion of which different Pagan faiths are denominations.

Adherents rely on pre-Christian, folkloric, and ethnographic sources to a variety of degrees; many follow a spirituality that they accept as entirely modern, while others claim prehistoric beliefs, or else attempt to revive indigenous, ethnic religions as accurately as possible.[4] Academic research has placed the Pagan movement along a spectrum, with eclecticism on one end and polytheistic reconstructionism on the other. Polytheism, animism, and pantheism are common features of Pagan theology.

Contemporary Paganism has sometimes been associated with the New Age movement, with scholars highlighting both their similarities and differences.[5] The academic field of Pagan studies began to coalesce in the 1990s, emerging from disparate scholarship in the preceding two decades.



There is "considerable disagreement as to the precise definition and proper usage" of the term "modern Paganism".[6] Even within the academic field of Pagan studies, there is no consensus about how contemporary Paganism can best be defined.[7] Most scholars describe modern Paganism as a broad array of different religions, not a single one.[8] The category of modern Paganism could be compared to the categories of Abrahamic religion and Indian religions in its structure.[9] A second, less common definition found within Pagan studies—promoted by the religious studies scholars Michael F. Strmiska and Graham Harvey—characterises modern Paganism as a single religion, of which groups like Wicca, Druidry, and Heathenry are denominations.[10] This perspective has been critiqued, given the lack of core commonalities in issues such as theology, cosmology, ethics, afterlife, holy days, or ritual practices within the Pagan movement.[10]

Contemporary Paganism has been defined as "a collection of modern religious, spiritual, and magical traditions that are self-consciously inspired by the pre-Judaic, pre-Christian, and pre-Islamic belief systems of Europe, North Africa, and the Near East."[1] Thus it has been said that although it is "a highly diverse phenomenon", "an identifiable common element" nevertheless runs through the Pagan movement.[1] Strmiska described Paganism as a movement "dedicated to reviving the polytheistic, nature-worshipping pagan religions of pre-Christian Europe and adapting them for the use of people in modern societies."[11] The religious studies scholar Wouter Hanegraaff characterised Paganism as encompassing "all those modern movements which are, first, based on the conviction that what Christianity has traditionally denounced as idolatry and superstition actually represents/represented a profound and meaningful religious worldview and, secondly, that a religious practice based on this worldview can and should be revitalized in our modern world."[12]

Discussing the relationship between the different Pagan religions, religious studies scholars Kaarina Aitamurto and Scott Simpson wrote that they were "like siblings who have taken different paths in life but still retain many visible similarities".[13] But there has been much "cross-fertilization" between these different faiths: many groups have influenced, and been influenced by, other Pagan religions, making clear-cut distinctions among them more difficult for scholars to make.[14] The various Pagan religions have been academically classified as new religious movements,[15] with the anthropologist Kathryn Rountree describing Paganism as a whole as a "new religious phenomenon".[16] A number of academics, particularly in North America, consider modern Paganism a form of nature religion.[17]

A Heathen shrine to the god Freyr, Sweden, 2010

Some practitioners eschew the term "Pagan" altogether, preferring the more specific name of their religion, such as Heathen or Wiccan.[18] This is because the term "Pagan" originates in Christian terminology, which Pagans wish to avoid.[19] Some favor the term "ethnic religion"; the World Pagan Congress, founded in 1998, soon renamed itself the European Congress of Ethnic Religions (ECER), enjoying that term's association with the Greek ethnos and the academic field of ethnology.[20] Within linguistically Slavic areas of Europe, the term "Native Faith" is often favored as a synonym for Paganism, rendered as Ridnovirstvo in Ukrainian, Rodnoverie in Russian, and Rodzimowierstwo in Polish.[21] Alternately, many practitioners in these regions view "Native Faith" as a category within modern Paganism that does not encompass all Pagan religions.[22] Other terms some Pagans favor include "traditional religion", "indigenous religion", "nativist religion", and "reconstructionism".[19]

Various Pagans who are active in Pagan studies, such as Michael York and Prudence Jones, have argued that, due to similarities in their worldviews, the modern Pagan movement can be treated as part of the same global phenomenon as pre-Christian religion, living indigenous religions, and world religions like Hinduism, Shinto, and Afro-American religions. They have also suggested that these could all be included under the rubric of "paganism" or "Paganism".[23] This approach has been received critically by many specialists in religious studies.[24] Critics have pointed out that such claims would cause problems for analytic scholarship by lumping together belief systems with very significant differences, and that the term would serve modern Pagan interests by making the movement appear far larger on the world stage.[25] Doyle White writes that modern religions that draw upon the pre-Christian belief systems of other parts of the world, such as Sub-Saharan Africa or the Americas, cannot be seen as part of the contemporary Pagan movement, which is "fundamentally Eurocentric".[1] Similarly, Strmiska stresses that modern Paganism should not be conflated with the belief systems of the world's indigenous peoples because the latter lived under colonialism and its legacy, and that while some Pagan worldviews bear similarities to those of indigenous communities, they stem from "different cultural, linguistic, and historical backgrounds".[26]

Reappropriation of "paganism"[]

Many scholars have favored the use of "Neopaganism" to describe this phenomenon, with the prefix "neo-" serving to distinguish the modern religions from their ancient, pre-Christian forerunners.[27] Some Pagan practitioners also prefer "Neopaganism", believing that the prefix conveys the reformed nature of the religion, such as its rejection of practices such as animal sacrifice.[27] Conversely, most Pagans do not use the word "Neopagan",[19] with some expressing disapproval of it, arguing that the term "neo" offensively disconnects them from what they perceive as their pre-Christian forebears.[18] To avoid causing offense, many scholars in the English-speaking world have begun using the prefixes "modern" or "contemporary" rather than "neo".[28] Several Pagan studies scholars, such as Ronald Hutton and Sabina Magliocco, have emphasized the use of the upper-case "Paganism" to distinguish the modern movement from the lower-case "paganism", a term commonly used for pre-Christian belief systems.[29] In 2015, Rountree stated that this lower case/upper case division was "now [the] convention" in Pagan studies.[19] Among the critics of the upper-case P are York and Andras Corban-Arthen, president of the ECER. Capitalizing the word, they argue, makes "Paganism" appear as the name of a cohesive religion rather than a generic religious category, and comes off as naive, dishonest or as an unwelcome attempt to disrupt the spontaneity and vernacular quality of the movement.[30]

The Parthenon, an ancient pre-Christian temple in Athens dedicated to the goddess Athena. Strmiska believed that modern Pagans in part reappropriate the term "pagan" to honor the cultural achievements of Europe's pre-Christian societies

The term "neo-pagan" was coined in the 19th century in reference to Renaissance and Romanticist Hellenophile classical revivalism.[α] By the mid-1930s "Neopagan" was being applied to new religious movements like Jakob Wilhelm Hauer's German Faith Movement and Jan Stachniuk's Polish Zadruga, usually by outsiders and often pejoratively.[31] Pagan as a self-designation appeared in 1964 and 1965, in the publications of the Witchcraft Research Association; at that time, the term was in use by revivalist Witches in the United States and the United Kingdom, but unconnected to the broader, counterculture Pagan movement. The modern popularisation of the terms pagan and neopagan as they are currently understood is largely traced to Oberon Zell-Ravenheart, co-founder of the 1st Neo-Pagan Church of All Worlds who, beginning in 1967 with the early issues of Green Egg, used both terms for the growing movement. This usage has been common since the pagan revival in the 1970s.[32]

According to Strmiska, the reappropriation of the term "pagan" by modern Pagans served as "a deliberate act of defiance" against "traditional, Christian-dominated society", allowing them to use it as a source of "pride and power".[18] In this, he compared it to the gay liberation movement's reappropriation of the term "queer", which had formerly been used only as a term of homophobic abuse.[18] He suggests that part of the term's appeal lay in the fact that a large proportion of Pagan converts were raised in Christian families, and that by embracing the term "pagan", a word long used for what was "rejected and reviled by Christian authorities", a convert summarizes "in a single word his or her definitive break" from Christianity.[33] He further suggests that the term gained appeal through its depiction in romanticist and 19th-century European nationalist literature, where it had been imbued with "a certain mystery and allure",[34] and that by embracing the word "pagan" modern Pagans defy past religious intolerance to honor the pre-Christian peoples of Europe and emphasize those societies' cultural and artistic achievements.[35]


Ethnicity and region[]

Some examples of symbols for various modern pagan religions

For some Pagan groups, ethnicity is central to their religion, and some restrict membership to a single ethnic group.[36] Some critics have described this approach as a form of racism.[36] Other Pagan groups allow people of any ethnicity, on the view that the gods and goddesses of a particular region can call anyone to their form of worship.[37] Some such groups feel a particular affinity for the pre-Christian belief systems of a particular region with which they have no ethnic link because they see themselves as reincarnations of people from that society.[38] There is greater focus on ethnicity within the Pagan movements in continental Europe than within the Pagan movements in North America and the British Isles.[39] Such ethnic Paganisms have variously been seen as responses to concerns about foreign ideologies, globalization, cosmopolitanism, and anxieties about cultural erosion.[40][41]

Although they acknowledged that it was "a highly simplified model", Aitamurto and Simpson wrote that there was "some truth" to the claim that leftist-oriented forms of Paganism were prevalent in North America and the British Isles while rightist-oriented forms of Paganism were prevalent in Central and Eastern Europe.[15] They noted that in these latter regions, Pagan groups placed an emphasis on "the centrality of the nation, the ethnic group, or the tribe".[13] Rountree wrote that it was wrong to assume that "expressions of Paganism can be categorized straight-forwardly according to region", but acknowledged that some regional trends were visible, such as the impact of Catholicism on Paganism in Southern Europe.[42]

Eclecticism and reconstructionism[]

"We might say that Reconstructionist Pagans romanticize the past, while Eclectic Pagans idealize the future. In the first case, there is a deeply felt need to connect with the past as a source of spiritual strength and wisdom; in the second case, there is the idealistic hope that a spirituality of nature can be gleaned from ancient sources and shared with all humanity."

— Religious studies scholar Michael Strmiska[43]

Another division within modern Paganism rests on differing attitudes to the source material surrounding pre-Christian belief systems.[38] Strmiska notes that Pagan groups can be "divided along a continuum: at one end are those that aim to reconstruct the ancient religious traditions of a particular ethnic group or a linguistic or geographic area to the highest degree possible; at the other end are those that freely blend traditions of different areas, peoples, and time periods."[44] Strmiska argues that these two poles could be termed reconstructionism and eclecticism, respectively.[45] Reconstructionists do not altogether reject innovation in their interpretation and adaptation of the source material, however they do believe that the source material conveys greater authenticity and thus should be emphasized.[44] They often follow scholarly debates about the nature of such pre-Christian religions, and some reconstructionists are themselves scholars.[44] Eclectic Pagans, conversely, seek general inspiration from the pre-Christian past, and do not attempt to recreate past rites or traditions with specific attention to detail.[46]

On the reconstructionist side can be placed those movements which often favour the designation "Native Faith", including Romuva, Heathenry, and Hellenism.[14] On the eclectic side has been placed Wicca, Thelema, Adonism, Druidry, the Goddess Movement, Discordianism and the Radical Faeries.[14] Strmiska also suggests that this division could be seen as being based on "discourses of identity", with reconstructionists emphasizing a deep-rooted sense of place and people, and eclectics embracing a universality and openness toward humanity and the Earth.[47]

Strmiska nevertheless notes that this reconstructionist-eclectic division is "neither as absolute nor as straightforward as it might appear".[48] He cites the example of Dievturība, a form of reconstructionist Paganism that seeks to revive the pre-Christian religion of the Latvian people, by noting that it exhibits eclectic tendencies by adopting a monotheistic focus and ceremonial structure from Lutheranism.[48] Similarly, while examining neo-shamanism among the Sami people of Northern Scandinavia, Siv Ellen Kraft highlights that despite the religion being reconstructionist in intent, it is highly eclectic in the manner in which it has adopted elements from shamanic traditions in other parts of the world.[49] In discussing Asatro – a form of Heathenry based in Denmark – Matthew Amster notes that it did not fit clearly within such a framework, because while seeking a reconstructionist form of historical accuracy, Asatro nevertheless strongly eschewed the emphasis on ethnicity that is common to other reconstructionist groups.[50] While Wicca is identified as an eclectic form of Paganism,[51] Strmiska also notes that some Wiccans have moved in a more reconstructionist direction by focusing on a particular ethnic and cultural link, thus developing such variants as Norse Wicca and Celtic Wicca.[48] Concern has also been expressed regarding the utility of the term "reconstructionism" when dealing with Paganisms in Central and Eastern Europe, because in many of the languages of these regions, equivalents of the term "reconstructionism" – such as the Czech Historická rekonstrukce and Lithuanian Istorinė rekonstrukcija – are already used to define the secular hobby of historical re-enactment.[52]

Naturalism, ecocentrism, and secular paths[]

Some Pagans distinguish their beliefs and practices as a form of religious naturalism, embracing a naturalistic worldview,[53] including those who identify as humanistic or atheopagans. Many such Pagans aim for an explicitly ecocentric practice, which may overlap with scientific pantheism.[54]


"Modern Pagans are reviving, reconstructing, and reimagining religious traditions of the past that were suppressed for a very long time, even to the point of being almost totally obliterated... Thus, with only a few possible exceptions, today's Pagans cannot claim to be continuing religious traditions handed down in an unbroken line from ancient times to the present. They are modern people with a great reverence for the spirituality of the past, making a new religion – a modern Paganism – from the remnants of the past, which they interpret, adapt, and modify according to modern ways of thinking."

— Religious studies scholar Michael Strmiska[55]

Although inspired by the pre-Christian belief systems of the past, modern Paganism is not the same phenomenon as these lost traditions and in many respects differs from them considerably.[55] Strmiska stresses that modern Paganism is a "new", "modern" religious movement, even if some of its content derives from ancient sources.[55] Contemporary Paganism as practiced in the United States in the 1990s has been described as "a synthesis of historical inspiration and present-day creativity".[56]

Eclectic Paganism takes an undogmatic religious stance [57] and therefore potentially sees no one as having authority to deem a source apocryphal. Contemporary paganism has therefore been prone to fakelore, especially in recent years as information and misinformation alike have been spread on the Internet and in print media. A number of Wiccan, pagan and even some Traditionalist or Tribalist groups have a history of Grandmother Stories – typically involving initiation by a Grandmother, Grandfather, or other elderly relative who is said to have instructed them in the secret, millennia-old traditions of their ancestors. As this secret wisdom can almost always be traced to recent sources, tellers of these stories have often later admitted they made them up.[58] Strmiska asserts that contemporary paganism could be viewed as a part of the "much larger phenomenon" of efforts to revive "traditional, indigenous, or native religions" that were occurring across the globe.[59]


Romuvan priestess Inija Trinkūnienė leading a ritual

Beliefs and practices vary widely among different Pagan groups; however, there are a series of core principles common to most, if not all, forms of modern paganism.[60] The English academic Graham Harvey noted that Pagans "rarely indulge in theology".[61]


One principle of the Pagan movement is polytheism, the belief in and veneration of multiple gods or goddesses.[60][61] Within the Pagan movement, there can be found many deities, both male and female, who have various associations and embody forces of nature, aspects of culture, and facets of human psychology.[62] These deities are typically depicted in human form, and are viewed as having human faults.[62] They are therefore not seen as perfect, but rather are venerated as being wise and powerful.[63] Pagans feel that this understanding of the gods reflected the dynamics of life on Earth, allowing for the expression of humour.[63]

One view in the Pagan community is that these polytheistic deities are not viewed as literal entities, but as Jungian archetypes or other psychological constructs that exist in the human psyche.[64] Others adopt the belief that the deities have both a psychological and external existence.[65] Many Pagans believe adoption of a polytheistic world-view would be beneficial for western society – replacing the dominant monotheism they see as innately repressive.[66] In fact, many American neopagans first came to their adopted faiths because it allowed a greater freedom, diversity, and tolerance of worship among the community.[67] This pluralistic perspective has helped the varied factions of modern Paganism exist in relative harmony.[57] Most Pagans adopt an ethos of "unity in diversity" regarding their religious beliefs.[68]

It is its inclusion of female deity which distinguishes Pagan religions from their Abrahamic counterparts.[65] In Wicca, male and female deities are typically balanced out in a form of duotheism.[65] Among many Pagans, there is a strong desire to incorporate the female aspects of the divine in their worship and within their lives, which can partially explain the attitude which sometimes manifests as the veneration of women.[β]

There are exceptions to polytheism in Paganism,[69] as seen for instance in the form of Ukrainian Paganism promoted by Lev Sylenko, which is devoted to a monotheistic veneration of the god Dazhbog.[69] As noted above, Pagans with naturalistic worldviews may not believe in or work with deities at all.

Pagan religions commonly exhibit a metaphysical concept of an underlying order that pervades the universe, such as the concept of harmonia embraced by Hellenists and that of Wyrd found in Heathenry.[70]

Animism and pantheism[]

Samogitian Sanctuary, a reconstruction of a medieval pagan observatory in Šventoji, Lithuania used by the modern Romuvans

A key part of most Pagan worldviews is the holistic concept of a universe that is interconnected. This is connected with a belief in either pantheism or panentheism. In both beliefs, divinity and the material or spiritual universe are one.[71] For pagans, pantheism means that "divinity is inseparable from nature and that deity is immanent in nature".[57]

Dennis D. Carpenter noted that the belief in a pantheistic or panentheistic deity has led to the idea of interconnectedness playing a key part in pagans' worldviews.[71] The prominent Reclaiming priestess Starhawk related that a core part of goddess-centred pagan witchcraft was "the understanding that all being is interrelated, that we are all linked with the cosmos as parts of one living organism. What affects one of us affects us all."[72]

Another pivotal belief in the contemporary Pagan movement is that of animism.[61] This has been interpreted in two distinct ways among the Pagan community. First, it can refer to a belief that everything in the universe is imbued with a life force or spiritual energy.[60][73] In contrast, some contemporary Pagans believe that there are specific spirits that inhabit various features in the natural world, and that these can be actively communicated with. Some Pagans have reported experiencing communication with spirits dwelling in rocks, plants, trees and animals, as well as power animals or animal spirits who can act as spiritual helpers or guides.[74]

Animism was also a concept common to many pre-Christian European religions, and in adopting it, contemporary Pagans are attempting to "reenter the primeval worldview" and participate in a view of cosmology "that is not possible for most Westerners after childhood".[75]

Nature worship[]

All Pagan movements place great emphasis on the divinity of nature as a primary source of divine will, and on humanity's membership of the natural world, bound in kinship to all life and the Earth itself. The animistic aspects of Pagan theology assert that all things have a soul - not just humans or organic life - so this bond is held with mountains and rivers as well as trees and wild animals. As a result, Pagans believe the essence of their spirituality is both ancient and timeless, regardless of the age of specific religious movements. Places of natural beauty are therefore treated as sacred and ideal for ritual, like the nemetons of the ancient Celts.[76]

Many Pagans hold that different lands and/or cultures have their own natural religion, with many legitimate interpretations of divinity, and therefore reject religious exclusivism.

While the Pagan community has tremendous variety in political views spanning the whole of the political spectrum, environmentalism is often a common feature.[77]

A Wiccan altar belonging to Doreen Valiente, displaying the Wiccan view of sexual duality in divinity

Such views have also led many pagans to revere the planet Earth as Mother Earth, who is often referred to as Gaia after the ancient Greek goddess of the Earth.[78]


Hilmar Örn Hilmarsson and other members of the Icelandic Ásatrúarfélagið conduct a blót on the First Day of Summer in 2009


Pagan ritual can take place in both a public and private setting.[70] Contemporary Pagan ritual is typically geared towards "facilitating altered states of awareness or shifting mind-sets".[79] In order to induce such altered states of consciousness, pagans utilize such elements as drumming, visualization, chanting, singing, dancing, and meditation.[79] American folklorist Sabina Magliocco came to the conclusion, based upon her ethnographic fieldwork in California that certain Pagan beliefs "arise from what they experience during religious ecstasy".[80]

Sociologist Margot Adler highlighted how several Pagan groups, like the Reformed Druids of North America and the Erisian movement incorporate a great deal of play in their rituals rather than having them be completely serious and somber. She noted that there are those who would argue that "the Pagan community is one of the only spiritual communities that is exploring humor, joy, abandonment, even silliness and outrageousness as valid parts of spiritual experience".[81]

Domestic worship typically takes place in the home and is carried out by either an individual or family group.[82] It typically involves offerings – including bread, cake, flowers, fruit, milk, beer, or wine – being given to images of deities, often accompanied with prayers and songs and the lighting of candles and incense.[82] Common Pagan devotional practices have thus been compared to similar practices in Hinduism, Buddhism, Shinto, Roman Catholicism, and Orthodox Christianity, but contrasted with that in Protestantism, Judaism, and Islam.[83] Although animal sacrifice was a common part of pre-Christian ritual in Europe, it is rarely practiced in contemporary Paganism.[82]


A painted Wheel of the Year at the Museum of Witchcraft, Boscastle, Cornwall, England, displaying all eight of the Sabbats

Paganism's public rituals are generally calendrical,[70] although the pre-Christian festivals that Pagans use as a basis varied across Europe.[84] Nevertheless, common to almost all Pagan religions is an emphasis on an agricultural cycle and respect for the dead.[82] Common Pagan festivals include those marking the summer solstice and winter solstice as well as the start of spring and the harvest.[70] In Wicca, a Wheel of the Year has been developed which typically involves eight seasonal festivals.[82]

Magic and witchcraft[]

The belief in magical rituals and spells is held by a "significant number" of contemporary Pagans.[85] Among those who believe in it, there are a variety of different views about what magic is. Many Neopagans adhere to the definition of magic provided by Aleister Crowley, the founder of Thelema: "the Science and Art of causing change to occur in conformity with Will". Also accepted by many is the related definition purportedly provided by the ceremonial magician Dion Fortune: "magic is the art and science of changing consciousness according to the Will".[85]

Among those who practice magic are Wiccans, those who identify as Neopagan Witches, and practitioners of some forms of revivalist Neo-druidism, the rituals of which are at least partially based upon those of ceremonial magic and freemasonry.[86]


Early modern period[]

Discussions about prevailing, returning or new forms of paganism have existed throughout the modern period. Before the 20th century, Christian institutions regularly used paganism as a term for everything outside of Christianity, Judaism and—from the 18th century—Islam. They frequently associated paganism with idolatry, magic and a general concept of "false religion", which for example has made Catholics and Protestants accuse each other of being pagans.[87] Various folk beliefs have periodically been labeled as pagan and churches have demanded that they should be purged.[88] The Western attitude to paganism gradually changed during the early modern period. One reason was increased contacts with areas outside of Europe, which happened through trade, Christian mission and colonization. Increased knowledge of other cultures led to questions of whether their practices even fit into the definitions of religion, and paganism was incorporated in the idea of progress, where it was ranked as a low, undeveloped form of religion.[89] Another reason for change was the circulation of ancient writings such as those attributed to Hermes Trismegistus; this made paganism an intellectual position some Europeans began to self-identify with, starting at the latest in the 15th century with people like Gemistus Pletho, who wanted to establish a new form of Greco-Roman polytheism.[89] Positive identification with paganism became more common in the 18th and 19th centuries, when it tied in with criticism of Christianity and organized religion, rooted in the ideas of the Age of Enlightenment and Romanticism. The approach to paganism varied during this period; Friedrich Schiller's 1788 poem "Die Götter Griechenlandes" presents ancient Greek religion as a powerful alternative to Christianity, whereas others took interest in paganism through the concept of the noble savage, often associated with Jean-Jacques Rousseau.[89]

19th and early 20th centuries[]

Great God! I'd rather be
A Pagan suckled in a creed outworn;
So might I, standing on this pleasant lea,
Have glimpses that would make me less forlorn;
Have sight of Proteus rising from the sea;
Or hear old Triton blow his wreathèd horn.

William Wordsworth, "The World Is Too Much with Us", lines 9-14

One of the origins of modern Pagan movements lies in the romanticist and national liberation movements that developed in Europe during the 18th and 19th centuries.[90] The publications of studies into European folk customs and culture by scholars like Johann Gottfried Herder and Jacob Grimm resulted in a wider interest in these subjects and a growth in cultural self-consciousness.[90] At the time, it was commonly believed that almost all such folk customs were survivals from the pre-Christian period.[91] These attitudes would also be exported to North America by European immigrants in these centuries.[91]

The Romantic movement of the 18th century led to the re-discovery of Old Gaelic and Old Norse literature and poetry. The 19th century saw a surge of interest in Germanic paganism with the Viking revival in Victorian Britain[γ] and Scandinavia, and the Völkisch movement in Germany. These currents coincided with Romanticist interest in folklore and occultism, the widespread emergence of pagan themes in popular literature, and the rise of nationalism.[92]

Memorial stone at the Forest Cemetery of Riga to Latvian Dievturi killed by the Communists 1942–1952.

"The rise of modern Paganism is both a result and a measure of increased religious liberty and rising tolerance for religious diversity in modern societies, a liberty and tolerance made possible by the curbing of the sometimes oppressive power wielded by Christian authorities to compel obedience and participation in centuries past. To say it another way, modern Paganism is one of the happy stepchildren of modern multiculturalism and social pluralism."

— Religious studies scholar Michael Strmiska[93]

The rise of modern Paganism was aided by the decline in Christianity throughout many parts of Europe and North America,[91] as well as by the concomitant decline in enforced religious conformity and greater freedom of religion that developed, allowing people to explore a wider range of spiritual options and form religious organisations that could operate free from legal persecution.[94]

Historian Ronald Hutton has argued that many of the motifs of 20th century neo-Paganism may be traced back to the utopian, mystical counter-cultures of the late-Victorian and Edwardian periods (also extending in some instances into the 1920s), via the works of amateur folklorists, popular authors, poets, political radicals and alternative lifestylers.

Prior to the spread of the 20th-century neopagan movements, a notable instance of self-identified paganism was in Sioux writer Zitkala-sa's essay "Why I Am A Pagan". Published in the Atlantic Monthly in 1902, the Native American activist and writer outlined her rejection of Christianity (referred to as "the new superstition") in favor of a harmony with nature embodied by the Great Spirit. She further recounted her mother's abandonment of Sioux religion and the unsuccessful attempts of a "native preacher" to get her to attend the village church.[95]

In the 1920s Margaret Murray theorized that a secret underground religion had survived the witchcraft prosecutions enacted by the ecclesiastical and secular courts. Most historians now reject Murray's theory, as she based it partially upon the similarities of the accounts given by those accused of witchcraft; such similarity is now thought to actually derive from there having been a standard set of questions laid out in the witch-hunting manuals used by interrogators.[96]

Late 20th century[]

The 1960s and 1970s saw a resurgence in Neodruidism as well as the rise of Germanic neopaganism in the United States and in Iceland. In the 1970s, Wicca was notably influenced by feminism, leading to the creation of an eclectic, Goddess-worshipping movement known as Dianic Wicca.[97] The 1979 publication of Margot Adler's Drawing Down the Moon and Starhawk's The Spiral Dance opened a new chapter in public awareness of paganism.[98] With the growth and spread of large, pagan gatherings and festivals in the 1980s, public varieties of Wicca continued to further diversify into additional, eclectic sub-denominations, often heavily influenced by the New Age and counter-culture movements. These open, unstructured or loosely structured traditions contrast with British Traditional Wicca, which emphasizes secrecy and initiatory lineage.[99]

The 1980s and 1990s also saw an increasing interest in serious academic research and reconstructionist pagan traditions. The establishment and growth of the Internet in the 1990s brought rapid growth to these, and other pagan movements.[99] After the collapse of the Soviet Union, freedom of religion was legally established across the post-Soviet states, allowing for the growth in both Christian and non-Christian religions, among them Paganism.[100]

Encompassed religions and movements[]

Goddess movement[]

Goddess Spirituality, which is also known as the Goddess movement, is a Pagan religion in which a singular, monotheistic Goddess is given predominance. Goddess Spirituality revolves around the sacredness of the female form, and of aspects of women's lives that adherents say have been traditionally neglected in Western society, such as menstruation, sexuality and maternity.[101]

Adherents of the Goddess Spirituality movement typically envision a history of the world that is different from traditional narratives about the past, emphasising the role of women rather than that of men. According to this view, human society was formerly a matriarchy, with communities being egalitarian, pacifistic and focused on the worship of the Goddess, and was subsequently overthrown by violent patriarchal hordes - usually Indo-European pastoralists, who worshipped male sky gods and who continued to rule through the form of Abrahamic Religions, specifically Christianity in the West. Adherents look for elements of this mythological history in "theological, anthropological, archaeological, historical, folkloric and hagiographic writings".[102]


A Heathen altar for household worship in Gothenburg, Sweden

Heathenism, also known as Germanic Neopaganism, refers to a series of contemporary Pagan traditions based on the historical religions, culture and literature of Germanic-speaking Europe. Heathenry is spread out across northwestern Europe, North America and Australasia, where the descendants of historic Germanic-speaking people now live.[103]

Many Heathen groups adopt variants of Norse mythology as a basis for their beliefs, conceiving of the Earth as on the great world tree Yggdrasil. Heathens believe in multiple polytheistic deities adopted from historical Germanic mythologies. Most are polytheistic realists, believing that the deities are real entities, while others view them as Jungian archetypes.[104]


Neo-Druidry is the second-largest pagan path after Wicca,[citation needed] and shows similar heterogeneity. It draws inspirations from historical Druids, the priest caste of the ancient pagan Celts. Neo-Druidry dates to the earliest forms of modern paganism: the Ancient Order of Druids founded in 1781 had many aspects of freemasonry, and has practiced rituals at Stonehenge since 1905. George Watson MacGregor Reid founded the Druid Order in its current form in 1909. In 1964 Ross Nichols established the Order of Bards, Ovates and Druids. In the United States, the Ancient Order of Druids in America (AODA) was established in 1912,[105] the Reformed Druids of North America (RDNA) in 1963, and Ár nDraíocht Féin (ADF) in 1983 by Isaac Bonewits.

Eco-paganism and Unitarian Universalism[]

Eco-paganism and Eco-magic, which are offshoots of direct action environmental groups, strongly emphasize fairy imagery and a belief in the possibility of intercession by the fae (fairies, pixies, gnomes, elves, and other spirits of nature and the Otherworlds).[106]

Some Unitarian Universalists are eclectic pagans. Unitarian Universalists look for spiritual inspiration in a wide variety of religious beliefs. The Covenant of Unitarian Universalist Pagans, or CUUPs, encourages its chapters to "use practices familiar to members who attend for worship services but not to follow only one tradition of paganism".[107]

Occultism and ethnic mysticism[]

In 1925, the Czech esotericist Franz Sättler founded the pagan religion Adonism, devoted to the ancient Greek god Adonis, whom Sättler equated with the Christian Satan, and which purported that the end of the world would come in 2000. Adonism largely died out in the 1930s, but remained an influence on the German occult scene.[108]

LGBT paganism[]

Radical Faeries with banner at 2010 London Gay Pride

The western LGBT community, often marginalized and/or outright rejected by Abrahamic-predominant mainstream religious establishments, has often sought spiritual acceptance and association in neopagan religious/spiritual practice. Pagan-specializing religious scholar Christine Hoff Kraemer wrote, "Pagans tend to be relatively accepting of same-sex relationships, BDSM, polyamory, transgender, and other expressions of gender and sexuality that are marginalized by mainstream society." Conflict naturally arises, however, as some neopagan belief systems and sect ideologies stem from fundamental beliefs in the male-female gender binary, heterosexual pairing, resulting heterosexual reproduction, and/or gender essentialism.[109][110]

In response, groups and sects inclusive of or specific to LGBT people have developed. Theologian Jone Salomonsen noted in the 1980s and 1990s that the Reclaiming movement of San Francisco featured an unusually high number of LGBT people, particularly bisexuals.[111] Margot Adler noted groups whose practices focused on male homosexuality, such as Eddie Buczynski's Minoan Brotherhood, a Wiccan sect that combines the iconography from ancient Minoan religion with a Wiccan theology and an emphasis on men who love men, and the eclectic pagan group known as the Radical Faeries. When Adler asked one gay male pagan what the pagan community offered members of the LGBT community, he replied, "A place to belong. Community. Acceptance. And a way to connect with all kinds of people—gay, bi, straight, celibate, transgender—in a way that is hard to do in the greater society."[112][113]

Transgender existence and acceptability is especially controversial in many neopagan sects. One of the most notable of these is Dianic Wicca. This female-only, radical feminist variant of Wicca allows cisgender lesbians but not transgender women. This is due to Dianic belief in gender essentialism; according to founder Zsuzsanna Budapest, "you have to have sometimes [sic] in your life a womb, and ovaries and [menstruate] and not die". This belief and the way it is expressed is often denounced as transphobia and trans-exclusionary radical feminism.[114][115][116]

Trans exclusion can also be found in Alexandrian Wicca, whose founder views trans individuals as melancholy people who should seek other beliefs due to the Alexandrian focus on heterosexual reproduction and duality.[117]


The community of the Union of Slavic Native Belief Communities celebrating Mokosh.

In contrast to the eclectic traditions, Polytheistic Reconstructionists practice culturally specific ethnic traditions based on folklore, songs and prayers, as well as reconstructions from the historical record. Hellenic, Roman, Kemetic, Celtic, Germanic, Guanche, Baltic and Slavic Reconstructionists aim to preserve and revive the practices and beliefs of Ancient Greece, Ancient Rome, Ancient Egypt, the Celts, the Germanic peoples, the Guanche people, the Balts and the Slavs, respectively.[δ][ε][ζ]

Wicca and modern witchcraft[]

Mabon-Fall Equinox 2015 Altar by the Salt Lake Pagan Society of Salt Lake City, UT. Displayed are seasonal decorations, altar tools, elemental candles, flowers, deity statues, cookies and juice offerings, and a nude Gods painting of Thor, the Green Man, and Cernunnos dancing around a Mabon Fire.

Wicca is the largest form of modern Paganism,[41] as well as the best-known[118] and most extensively studied.[59]

Religious studies scholar Graham Harvey noted that the poem "Charge of the Goddess" remains central to the liturgy of most Wiccan groups. Originally written by Wiccan High Priestess Doreen Valiente in the mid-1950s, the poem allows Wiccans to gain wisdom and experience deity in "the ordinary things in life".[119]

Historian Ronald Hutton identified a wide variety of different sources that influenced Wicca's development, including ceremonial magic, folk magic, Romanticist literature, Freemasonry, and the historical theories of English archaeologist Margaret Murray.[86] English esotericist Gerald Gardner was at the forefront of the burgeoning Wiccan movement. He claimed to have been initiated by the New Forest coven in 1939, and that the religion that he discovered was a modern remnant of the old Witch-Cult described in Murray's works, which originated in the pre-Christian paganism of Europe. Various forms of Wicca have since evolved or been adapted from Gardner's British Traditional Wicca or Gardnerian Wicca, such as Alexandrian Wicca. Other forms loosely based on Gardner's teachings are Faery Wicca, Kemetic Wicca, Judeo-Paganism or jewitchery, and Dianic Wicca or feminist Wicca, which emphasizes the divine feminine, often creating women-only or lesbian-only groups.[η] In the academic community Wicca has also been interpreted as having close affinities with process philosophy.[120]

In the 1990s, Wiccan beliefs and practices were used as a partial basis for a number of US films and television series, such as The Craft, Charmed and Buffy the Vampire Slayer, leading to a surge in teenagers' and young adults' interest and involvement in the religion.[121][122]

Semitic neopaganism[]

Beit Asherah (the house of the Goddess Asherah) was one of the first Neopagan synagogues, founded in the early 1990s by Stephanie Fox, Steven Posch, and Magenta Griffiths (Lady Magenta). Magenta Griffiths is High Priestess of the Beit Asherah coven, and a former board member of the Covenant of the Goddess.[123]

The Chuvash people's Vattisen Yaly[]

The Chuvash people, a Turkic ethnic group, native to an area stretching from the Volga Region to Siberia, have experienced a Pagan revival since the fall of the Soviet Union, under the name Vattisen Yaly (Chuvash: Ваттисен йӑли, Tradition of the Old).[124]

Vattisen Yaly could be categorised as a peculiar form of Tengrism, a related revivalist movement of Central Asian traditional religion, however it differs significantly from it: the Chuvash being a heavily Fennicised and Slavified ethnicity and having had exchanges also with other Indo-European ethnicities,[125] their religion shows many similarities with Finnic and Slavic Paganisms; moreover, the revival of "Vattisen Yaly" in recent decades has occurred following Neopagan patterns.[126] Thus it should be more carefully categorised as a Neopagan religion. Today the followers of the Chuvash Traditional Religion are called "the true Chuvash".[124] Their main god is Tura, a deity comparable to the Estonian Taara, the Germanic Thunraz and the pan-Turkic Tengri.[125]


Establishing precise figures on Paganism is difficult. Due to the secrecy and fear of persecution still prevalent among Pagans, limited numbers are willing to openly be counted. The decentralised nature of Paganism and sheer number of solitary practitioners further complicates matters.[127] Nevertheless, there is a slow growing body of data on the subject.[128] In the US, there are estimated to be between 1 and 1.5 million practitioners.[129]


Wiccans gather for a handfasting ceremony at Avebury in England.

Neopagan and other folk religion movements have gained a significant[citation needed] following on the eastern fringes of Europe, especially in the Caucasus and the Volga region.

Caucasus region[]

Among Circassians, the Adyghe Habze faith has been revived after the fall of the Soviet Union, and followers of neopagan faiths were found to constitute 12% in Karachay-Cherkessia and 3% in Kabardino-Balkaria (both republics are multiethnic and also have many non-Circassians, especially Russians and Turkic peoples)[130] In Abkhazia, the Abkhaz native faith has also been revived, and in the 2003 census, 8% of residents identified with it (note again that there are many non-Abkhaz in the state including Georgians, Russians and Armenians);[131] on 3 August 2012 the Council of Priests of Abkhazia was formally constituted in Sukhumi.[132] In North Ossetia, the Uatsdin faith was revived, and in 2012, 29% of the population identified with it (North Ossetia is about 2/3 Ossetian and 1/3 Russian).[133] Neopagan movements are also present to a lesser degree elsewhere; in Dagestan 2% of the population identified with folk religious movements, while data on neopagans is unavailable for Chechnya and Ingushetia.[130]

Volga region[]

The Mari native religion in fact has a continuous existence, but has co-existed with Orthodox Christianity for centuries, and experienced a renewal after the fall of the Soviet Union. A sociological survey conducted in 2004 found that about 15 percent of the population of Mari El consider themselves adherents of the Mari native religion. Since Mari make up just 45 percent of the republic's population of 700,000, this figure means that probably more than a third claim to follow the old religion.[134] The percentage of pagans among the Mari of Bashkortostan and the eastern part of Tatarstan is even higher (up to 69% among women). Mari fled here from forced Christianization in the 17th to 19th centuries.[135] A similar number was claimed by Victor Schnirelmann, for whom between a quarter and a half of the Mari either worship the Pagan gods or are adherents of Neopagan groups.[136] Mari intellectuals maintain that Mari ethnic believers should be classified in groups with varying degrees of Russian Orthodox influence, including syncretic followers who might even go to church at times, followers of the Mari native religion who are baptized, and nonbaptized Mari.

A neopagan movement drawing from various syncretic practices that had survived among the Christianised Mari people was initiated in 1990,[137] and was estimated in 2004 to have won the adherence of 2% of the Mordvin people.[138]

Western Europe[]

A study by Ronald Hutton compared a number of different sources (including membership lists of major UK organizations, attendance at major events, subscriptions to magazines, etc.) and used standard models for extrapolating likely numbers. This estimate accounted for multiple membership overlaps as well as the number of adherents represented by each attendee of a pagan gathering. Hutton estimated that there are 250,000 neopagan adherents in the United Kingdom, roughly equivalent to the national Hindu community.[86]

A smaller number is suggested by the results of the 2001 Census, in which a question about religious affiliation was asked for the first time. Respondents were able to write in an affiliation not covered by the checklist of common religions, and a total of 42,262 people from England, Scotland and Wales declared themselves to be Pagans by this method. These figures were not released as a matter of course by the Office for National Statistics, but were released after an application by the Pagan Federation of Scotland.[θ] This is more than many well known traditions such as Rastafarian, Baháʼí and Zoroastrian groups, but fewer than the big six of Christianity, Islam, Hinduism, Sikhism, Judaism and Buddhism. It is also fewer than the adherents of Jediism, whose campaign made them the fourth largest religion after Christianity, Islam and Hinduism.[ι]

Modern Hellen ritual in Greece

The 2001 UK Census figures did not allow an accurate breakdown of traditions within the Pagan heading, as a campaign by the Pagan Federation before the census encouraged Wiccans, Heathens, Druids and others all to use the same write-in term 'Pagan' in order to maximise the numbers reported. The 2011 census however made it possible to describe oneself as Pagan-Wiccan, Pagan-Druid and so on. The figures for England and Wales showed 80,153 describing themselves as Pagan (or some subgroup thereof.) The largest subgroup was Wicca, with 11,766 adherents.[κ] The overall numbers of people self-reporting as Pagan rose between 2001 and 2011. In 2001 about seven people per 10,000 UK respondents were pagan; in 2011 the number (based on the England and Wales population) was 14.3 people per 10,000 respondents.

Census figures in Ireland do not provide a breakdown of religions outside of the major Christian denominations and other major world religions. A total of 22,497 people stated Other Religion in the 2006 census; and a rough estimate is that there were 2,000–3,000 practicing pagans in Ireland in 2009. Numerous pagan groups – primarily Wiccan and Druidic – exist in Ireland though none is officially recognised by the Government. Irish Paganism is often strongly concerned with issues of place and language.[λ]

North America[]

Socio-economic breakdown of U.S. Pagans
Education Percentage[139]
Claimed to have at least a College degree 65.4%
Claimed to have Post-graduate degrees 16.1%
Claimed to have completed some college or less 7.6%
Location Percentage[139]
Urban areas 27.9%
Suburban areas 22.8%
Rural areas 15.8%
Small towns 14.4%
Large towns 14.4%
Didn't respond 5.6%
Ethnicity Percentage[139]
White 90.4%
Native American 9%
Asian 2%
Hispanic 0.8%
African American 0.5%
"Other" 2.2%
Didn't respond 5%

Canada does not provide extremely detailed records of religious adherence. Its statistics service only collects limited religious information each decade. At the 2001 census, there were a recorded 21080 Pagans in Canada.[lower-Greek 1][lower-Greek 2][better source needed]

The United States government does not directly collect religious information. As a result such information is provided by religious institutions and other third-party statistical organisations.[lower-Greek 3] Based on the most recent survey by the Pew Forum on religion, there are over one million Pagans in the United States.[140] Up to 0.4% of respondents answered "Pagan" or "Wiccan" when polled.[141]

According to Helen A. Berger's 1995 survey "The Pagan Census", most American Pagans are middle-class, educated, and live in urban/suburban areas on the East and West coasts.[139]


Breakdown of Australians[142]
Classifications Adherents
Animism 780
Druidism 1,049
Paganism 16,851
Pantheism 1,391
Nature Religions 3,599
Witchcraft (incl. Wicca) 8,413
Total 32,083

In the 2011 Australian census, 32083 respondents identified as Pagan.[142] Out of 21507717 recorded Australians,[μ] they compose approximately 0.15% of the population. The Australian Bureau of Statistics classifies Paganism as an affiliation under which several sub-classifications may optionally be specified. This includes animism, nature religion, Druidism, pantheism, and Witchcraft. As a result, fairly detailed breakdowns of Pagan respondents are available.[ν]

New Zealander
Groups Adherents
Druidism 192
Nature religion 4,530
Wicca 2,082
Total 6,804

In 2006, there were at least 6804 (1.64‰) Pagans among New Zealand's population of approximately 4 million.[144] Respondents were given the option to select one or more religious affiliations.[143]

Paganism in society[]


Based upon her study of the pagan community in the United States, the sociologist Margot Adler noted that it is rare for Pagan groups to proselytize in order to gain new converts to their faiths. Instead, she argued that "in most cases", converts first become interested in the movement through "word of mouth, a discussion between friends, a lecture, a book, an article or a Web site". She went on to put forward the idea that this typically confirmed "some original, private experience, so that the most common experience of those who have named themselves pagan is something like 'I finally found a group that has the same religious perceptions I always had'".[145] A practicing Wiccan herself, Adler used her own conversion to paganism as a case study, remarking that as a child she had taken a great interest in the gods and goddesses of ancient Greece, and had performed her own devised rituals in dedication to them. When she eventually came across the Wiccan religion many years later, she then found that it confirmed her earlier childhood experiences, and that "I never converted in the accepted sense. I simply accepted, reaffirmed, and extended a very old experience."[146]

A simple Pagan altar.

Folklorist Sabina Magliocco supported this idea, noting that a great many of those Californian Pagans whom she interviewed claimed that they had been greatly interested in mythology and folklore as children, imagining a world of "enchanted nature and magical transformations, filled with lords and ladies, witches and wizards, and humble but often wise peasants". Magliocco noted that it was this world that pagans "strive to re-create in some measure".[147] Further support for Adler's idea came from American Wiccan priestess Judy Harrow, who noted that among her comrades, there was a feeling that "you don't become pagan, you discover that you always were".[148] They have also been supported by Pagan studies scholar Graham Harvey.[149]

Many pagans in North America encounter the movement through their involvement in other hobbies; particularly popular with US Pagans are "golden age"-type pastimes such as the Society for Creative Anachronism (SCA), Star Trek fandom, Doctor Who fandom and comic book fandom. Other manners in which many North American pagans have got involved with the movement are through political or ecological activism, such as "vegetarian groups, health food stores" or feminist university courses.[150]

Adler went on to note that from those she interviewed and surveyed in the US, she could identify a number of common factors that led to people getting involved in Paganism: the beauty, vision and imagination that was found within their beliefs and rituals, a sense of intellectual satisfaction and personal growth that they imparted, their support for environmentalism or feminism, and a sense of freedom.[151]

Class, gender and ethnicity[]

Based upon her work in the United States, Adler found that the pagan movement was "very diverse" in its class and ethnic background.[152] She went on to remark that she had encountered pagans in jobs that ranged from "fireman to PhD chemist" but that the one thing that she thought made them into an "elite" was as avid readers, something that she found to be very common within the pagan community despite the fact that avid readers constituted less than 20% of the general population of the United States at the time.[153] Magliocco came to a somewhat different conclusion based upon her ethnographic research of pagans in California, remarking that the majority were "white, middle-class, well-educated urbanites" but that they were united in finding "artistic inspiration" within "folk and indigenous spiritual traditions".[154]

The sociologist Regina Oboler examined the role of gender in the US Pagan community, arguing that although the movement had been constant in its support for the equality of men and women ever since its foundation, there was still an essentialist view of gender engrained within it, with female deities being accorded traditional western feminine traits and male deities being similarly accorded what western society saw as masculine traits.[155]

Relationship with New Age[]

"Neopagan practices highlight the centrality of the relationship between humans and nature and reinvent religions of the past, while New Agers are more interested in transforming individual consciousness and shaping the future."

— Religious studies scholar Sarah Pike.[156]

Since the 1960s and 1970s, contemporary Paganism, or Neo-Paganism, and the then emergent counterculture, New Age, and hippie movements experienced a degree of cross-pollination.[157] An issue of academic debate has been regarding the connection between these movements. Religious studies scholar Sarah Pike asserted that in the United States, there was a "significant overlap" between modern Paganism and New Age,[158] while Aidan A. Kelly stated that Paganism "parallels the New Age movement in some ways, differs sharply from it in others, and overlaps it in some minor ways".[159] Ethan Doyle White stated that while the Pagan and New Age movements "do share commonalities and overlap", they were nevertheless "largely distinct phenomena."[160] Hanegraaff suggested that whereas various forms of contemporary Paganism were not part of the New Age movement – particularly those who pre-dated the movement – other Pagan religions and practices could be identified as New Age.[161] Various differences between the two movements have been highlighted; the New Age movement focuses on an improved future, whereas the focus of Paganism is on the pre-Christian past.[162] Similarly, the New Age movement typically propounds a universalist message which sees all religions as fundamentally the same, whereas Paganism stresses the difference between monotheistic religions and those embracing a polytheistic or animistic theology.[162] Further, the New Age movement shows little interest in magic and witchcraft, which are conversely core interests of many Pagan religions, such as Wicca.[162]

Many Pagans have sought to distance themselves from the New Age movement, even using "New Age" as an insult within their community, while conversely many involved in the New Age have expressed criticism of Paganism for emphasizing the material world over the spiritual.[160] Many Pagans have expressed criticism of the high fees charged by New Age teachers, something not typically present in the Pagan movement.[163]

Relationship with Hinduism[]

Because of their common links to the Proto-Indo-European culture, many adherents of modern Paganism have come to regard Hinduism as a spiritual relative. Some modern Pagan literature prominently features comparative religion involving European and Indian traditions. The ECER has made efforts to establish mutual support with Hindu groups, as has the Lithuanian Romuva movement.[164]

In India, a prominent figure who made similar efforts was the Hindu revivalist Ram Swarup, who pointed out parallels between Hinduism and European and Arabic paganism. Swarup reached out to modern Pagans in the West and also had an influence on Western converts to Hinduism or pro-Hindu activists, notably David Frawley and Koenraad Elst, who both have described Hinduism as a form of paganism.[165] The modern Pagan writer Christopher Gérard has drawn much inspiration from Hinduism and visited Swarup in India. Reviewing Gérard's book Parcours païen in 2001, the historian of religion Jean-François Mayer described Gérard's activities as part of the development of a "Western-Hindu 'pagan axis'".[166]

Prejudice and opposition[]

In the Islamic World, Pagans are not considered people of the book, so they are not protected under Islamic religious law.

Regarding to European paganism, In Modern Paganism in World Cultures: Comparative Perspectives Michael F. Strmiska writes that "in Pagan magazines, websites, and Internet discussion venues, Christianity is frequently denounced as an antinatural, antifemale, sexually and culturally repressive, guilt-ridden, and authoritarian religion that has fostered intolerance, hypocrisy, and persecution throughout the world."[167] Further, there is a common belief in the pagan community that Christianity and Paganism are opposing belief systems.[167] This animosity is flamed by historical conflicts between Christian and pre-Christian religions, as well as the perceived ongoing Christian disdain from Christians.[167] Some Pagans have claimed that Christian authorities have never apologized for the religious displacement of Europe's pre-Christian belief systems, particularly following the Roman Catholic Church's apology for past anti-semitism in its A Reflection on the Shoah.[168] They also express disapproval of Christianity's continued missionary efforts around the globe at the expense of indigenous and other polytheistic faiths.[169]

Some Christian authors have published books criticizing modern Paganism, [35] while other Christian critics have equated Paganism with Satanism, which is often portrayed as such in mainstream entertainment industry.[170]

In areas such as the US Bible Belt, where conservative Christian dominance is strong, Pagans have faced continued religious persecution.[169] For instance, Strmiska highlighted instances in both the US and UK in which school teachers were fired when their employers discovered that they were Pagan.[169] Thus, many Pagans keep their religion private to avoid discrimination and ostracism.[171]

Pagan studies[]

The earliest academic studies of contemporary Paganism were published in the late 1970s and 1980s by scholars like Margot Adler, Marcello Truzzi and Tanya Luhrmann, although it would not be until the 1990s that the actual multidisciplinary academic field of Pagan studies properly developed, pioneered by academics such as Graham Harvey and Chas S. Clifton. Increasing academic interest in Paganism has been attributed to the new religious movement's increasing public visibility, as it began interacting with the interfaith movement and holding large public celebrations at sites like Stonehenge.[172]

The first international academic conference on the subject of Pagan studies was held at the University of Newcastle upon Tyne, North-East England in 1993. It was organised by two British religious studies scholars, Graham Harvey and Charlotte Hardman.[173] In April 1996 a larger conference dealing with contemporary Paganism took place at Ambleside in the Lake District. Organised by the Department of Religious Studies at the University of Lancaster, North-West England, it was entitled "Nature Religion Today: Western Paganism, Shamanism and Esotericism in the 1990s", and led to the publication of an academic anthology, entitled Nature Religion Today: Paganism in the Modern World.[173] In 2004, the first peer-reviewed, academic journal devoted to Pagan studies began publication. The Pomegranate: The International Journal of Pagan Studies was edited by Clifton, while the academic publishers AltaMira Press began release of the Pagan Studies Series.[ξ] From 2008 onward, conferences have been held bringing together scholars specialising in the study of Paganism in Central and Eastern Europe.[174]

The relationship between Pagan studies scholars and some practising Pagans has at times been strained. The Australian academic and practising Pagan Caroline Jane Tully argues that many Pagans can react negatively to new scholarship regarding historical pre-Christian societies, believing that it is a threat to the structure of their beliefs and to their "sense of identity". She furthermore argues that some of those dissatisfied Pagans lashed out against academics as a result, particularly on the Internet.[175]

See also[]



  1. ^ Jump up to: a b c d Doyle White 2016, p. 6.
  2. ^ Adler 2006, p. xiii.
  3. ^ Carpenter 1996, p. 40.
  4. ^ Adler 2006. pp. 3–4.
  5. ^ York, Michael (1999). "Invented Culture/Invented Religion: The Fictional Origins of Contemporary Paganism". Nova Religio: The Journal of Alternative and Emergent Religions. 3 (1): 135–146. doi:10.1525/nr.1999.3.1.135. JSTOR 10.1525/nr.1999.3.1.135. Retrieved 15 December 2020 – via JSTOR.
  6. ^ Strmiska 2005, p. 13.
  7. ^ Doyle White 2012, p. 15.
  8. ^ Doyle White 2012, pp. 16–17.
  9. ^ Doyle White 2012, p. 17.
  10. ^ Jump up to: a b Doyle White 2012, p. 16.
  11. ^ Strmiska 2005, p. 1.
  12. ^ Hanegraaff 1996, p. 77.
  13. ^ Jump up to: a b Aitamurto & Simpson 2013, p. 3.
  14. ^ Jump up to: a b c Doyle White 2016, p. 7.
  15. ^ Jump up to: a b Aitamurto & Simpson 2013, p. 2.
  16. ^ Rountree 2015, p. 1.
  17. ^ Strmiska 2005, pp. 15–16; Harvey 2005, pp. 84–85.
  18. ^ Jump up to: a b c d Strmiska 2005, p. 9.
  19. ^ Jump up to: a b c d Rountree 2015, p. 8.
  20. ^ Strmiska 2005, p. 14; Simpson & Filip 2013, pp. 34–35.
  21. ^ Simpson & Filip 2013, p. 27.
  22. ^ Simpson & Filip 2013, p. 38.
  23. ^ Strmiska 2005, p. 11; Doyle White 2012, pp. 12–13.
  24. ^ Doyle White 2012, p. 13.
  25. ^ Doyle White 2012, p. 14.
  26. ^ Strmiska 2005, pp. 11–12.
  27. ^ Jump up to: a b Simpson & Filip 2013, p. 32.
  28. ^ Simpson & Filip 2013, p. 32; Rountree 2015, p. 8.
  29. ^ Hutton 2003, p. xiv; Magliocco 2004, p. 19; Doyle White 2016, p. 8.
  30. ^ York 2016, p. 7.
  31. ^ Simpson & Filip 2013, p. 31.
  32. ^ Adler 2006.
  33. ^ Strmiska 2005, p. 7.
  34. ^ Strmiska 2005, pp. 7–8.
  35. ^ Jump up to: a b Strmiska 2005, p. 8.
  36. ^ Jump up to: a b Strmiska 2005, p. 17.
  37. ^ Strmiska 2005, pp. 17–18.
  38. ^ Jump up to: a b Strmiska 2005, p. 18.
  39. ^ Strmiska 2005, pp. 16–17.
  40. ^ Rountree 2015, p. 5.
  41. ^ Jump up to: a b Strmiska 2005, p. 47.
  42. ^ Rountree 2015, p. 10.
  43. ^ Strmiska 2005, p. 22.
  44. ^ Jump up to: a b c Strmiska 2005, p. 19.
  45. ^ Strmiska 2005, p. 19; Doyle White 2016, p. 6.
  46. ^ Strmiska 2005, pp. 19–20.
  47. ^ Strmiska 2005, pp. 21–22.
  48. ^ Jump up to: a b c Strmiska 2005, p. 21.
  49. ^ Kraft 2015, p. 28.
  50. ^ Amster 2015, pp. 44, 59.
  51. ^ Strmiska 2005, p. 21; Doyle White 2016, p. 7.
  52. ^ Simpson & Filip 2013, p. 39.
  53. ^ Steinhart, Eric (January 2016). "On Religious Naturalism". Alternative Concepts of God. Oxford University Press. pp. 274–294. doi:10.1093/acprof:oso/9780198722250.003.0016. ISBN 9780191789090.
  54. ^ Steinhart, Eric (2016). "Eupraxia as a Religion of Nature". American Journal of Theology & Philosophy. 37 (3): 228–247. doi:10.5406/amerjtheophil.37.3.0228. JSTOR 10.5406/amerjtheophil.37.3.0228. S2CID 171320981.
  55. ^ Jump up to: a b c Strmiska 2005, p. 10.
  56. ^ Carpenter 1996. p. 47. Paganism, as I use the term, refers broadly to an emerging spiritual movement comprised of overlapping forms of spirituality referred to by many names (e.g. 'Neo-Paganism,' 'Paganism,' 'Neo-Pagan Witchcraft,' 'Witchcraft,' 'the Craft,' 'Wiccan Spirituality,' 'Wicca,' 'Wicce,' 'Wiccan religion,' 'The Old Religion,' 'Goddess Spirituality,' 'Nature Spirituality,' 'Nature Religion,' 'the Old Religion,' 'Goddess Spirituality,' 'Nature Spirituality,' 'Nature Religion,' 'Earth-Based Spirituality,' 'Earth Religion,' 'Ecofeminist Spirituality,' and 'Euro-American Shamanism'
  57. ^ Jump up to: a b c Adler 2006, p. 23.
  58. ^ Adler 2006, pp. 94–5 (Sanders), 78 (Anderson), 83 (Gardner), 87 (Fitch), 90 (Pendderwen).
  59. ^ Jump up to: a b Strmiska 2005, p. 2.
  60. ^ Jump up to: a b c Adler 2006, p. 22.
  61. ^ Jump up to: a b c Harvey 2007, p. 1.
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  63. ^ Jump up to: a b Strmiska 2005, p. 36.
  64. ^ Strmiska 2005, p. 36; Adler 2006, p. 29.
  65. ^ Jump up to: a b c Strmiska 2005, p. 37.
  66. ^ Adler 2006, pp. 26–28.
  67. ^ Adler 2006, pp. 31–32.
  68. ^ Carpenter 1996, p. 61.
  69. ^ Jump up to: a b Rountree 2015, p. 20.
  70. ^ Jump up to: a b c d Strmiska 2005, p. 38.
  71. ^ Jump up to: a b Carpenter 1996, p. 50.
  72. ^ Starhawk 1989, p. 10.
  73. ^ Greenwood 2000, p. 23.
  74. ^ Carpenter 1996, p. 54.
  75. ^ Adler 2006, pp. 22–23.
  76. ^ "Animism". Encyclopaedia Britannica. Retrieved 18 December 2019.
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  84. ^ Strmiska 2005, p. 39.
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  86. ^ Jump up to: a b c Hutton 1999.
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  90. ^ Jump up to: a b Strmiska 2005, p. 42.
  91. ^ Jump up to: a b c Strmiska 2005, p. 43.
  92. ^ Hutton 1999, p. 22.
  93. ^ Strmiska 2005, pp. 44–45.
  94. ^ Strmiska 2005, p. 44.
  95. ^ Bonnin, Gertrude. "Why I Am A Pagan". The Online Archive of Nineteenth-Century U.S. Women's Writings. Archived from the original on 17 October 2017. Retrieved 5 September 2015.
  96. ^ Hutton 1999, pp. 194–201.
  97. ^ Adler 2006, pp. 178–239.
  98. ^ Adler 2006, p. ix.
  99. ^ Jump up to: a b Adler 2006, pp. 429–456.
  100. ^ Strmiska 2005, p. 45.
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  102. ^ Harvey 2007, p. 73-75.
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  108. ^ Hakl 2010.
  109. ^ "How Do Pagans Feel About Homosexuality?". ThoughtCo. Retrieved 1 May 2018.
  110. ^ Kraemer, Christine Hoff (9 March 2012). "Contemporary Paganism, Utopian Reading Communities, and Sacred Nonmonogamy: The Religious Impact of Heinlein's and Starhawk's Fiction". The Pomegranate: The International Journal of Pagan Studies. 13 (1). doi:10.1558/pome.v13i1.52. ISSN 1743-1735.
  111. ^ Salomonsen 2002, p. 44.
  112. ^ Adler 2006, pp. 355–371.
  113. ^ "Minoan Brotherhood | Transcendence Directory | Western Esotericism Community". Transcendence Works!. 13 November 2015. Retrieved 15 June 2019.
  114. ^ PANTHEON (1 March 2011). "Transgender Issues in Pagan Religions". PANTHEON. Retrieved 1 May 2018.
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  117. ^ "Oh, My Pop Culture Goddess: Transgender Issues in Wicca and Paganism". Lady Geek Girl and Friends. 16 February 2014. Retrieved 1 May 2018.
  118. ^ Strmiska 2005, p. 2; Rountree 2015, p. 4.
  119. ^ Harvey 2007, pp. 36–37.
  120. ^ Wise, Constance (2008). Hidden Circles in the Web: Feminist Wicca, Occult Knowledge, and Process Thought. Rowman Altamira.
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  126. ^ Sergei Filatov, Aleksandr Shchipkov. Religious Developments among the Volga Nations as a Model for the Russian Federation. Religion, State & Society, Vol. 23, No. 3, 1995. pp. 239-243
  127. ^ Berger 1999, p. 9.
  128. ^ Robinson 2008.
  129. ^ Ahmed, Iqbal (23 December 2019). "The Many Faces of the Occult". The Atlantic. Retrieved 25 March 2021. about 1 million to 1.5 million people, identify as Wicca or Pagan
  130. ^ Jump up to: a b Arena - Atlas of Religions and Nationalities in Russia •
  131. ^ Крылов [Krylov], Александр [Alexande] (17 March 2004), Единая Вера Абхазских "Христиан" и "Мусульман". Особенности религиозного сознания в современной Абхазии [Of United Vera Abhazskyh "Christians" & "Muslims." Features of religious consciousness in Modern Abkhazia] (in Russian), RU: Portal-credo, retrieved 30 May 2011.
  132. ^ В Абхазии создана религиозная организация "Совет жрецов Абхазии" [In Abkhazia creatures Religious Organization "Tip zhretsov Abkhazia"], Apsnypress, archived from the original on 25 November 2015.
  133. ^ Arena - Atlas of Religions and Nationalities in Russia.; 29% "adhere to a traditional religion of their ancestors, worship gods and the forces of nature". (исповедую традиционную религию своих предковпоклоняюсь богам и силам природы). This figure compares to 1.2% adherents of ethnic religions in all of the Russian Federation.
  134. ^ Nikolaus von Twickel. Europe's Last Pagans Worship in Mari-El Grove Archived 17 June 2013 at the Wayback Machine. Saint Petersburg Times, 2009.
  135. ^ Шнирельман, Виктор (2001). Неоязычество на просторах Евразии. Москва. ISBN 5-89647-050-9.
  136. ^ Victor Schnirelmann. Christians Go Home! Archived 22 September 2014 at Archive-It. Journal of Contemporary Religion 17.2. 2002.
  137. ^ Schnirelmann, Victor: "Christians! Go home": A Revival of Neo-Paganism between the Baltic Sea and Transcaucasia. Journal of Contemporary Religion, Vol. 17, No. 2, 2002. p. 206.
  138. ^ Schnirelmann, Victor: "Christians! Go home": A Revival of Neo-Paganism between the Baltic Sea and Transcaucasia. Journal of Contemporary Religion, Vol. 17, No. 2, 2002. p. 208
  139. ^ Jump up to: a b c d Berger 1999, pp. 8, 9.
  140. ^ Pitzl-Waters 2008.
  141. ^ Pew 2008, p. 12.
  142. ^ Jump up to: a b PAN results 2012.
  143. ^ Jump up to: a b StatsNZ affiliation 2006.
  144. ^ StatsNZ population 2006.
  145. ^ Adler 2006, p. 13.
  146. ^ Adler 2006, pp. 15–19.
  147. ^ Magliocco 2004, pp. 40, 55.
  148. ^ Harrow 1996, p. 12.
  149. ^ Harvey 2007, p. 1-2.
  150. ^ Rabinovitch 1996, p. 76-77.
  151. ^ Adler 2006, pp. 20–21.
  152. ^ Adler 2006, p. 19.
  153. ^ Adler 2006, p. 34.
  154. ^ Magliocco 2004, p. 7.
  155. ^ Oboler 2010, pp. 182–183.
  156. ^ Pike 2004, p. 18.
  157. ^ Hunt 2003, pp. 147–148.
  158. ^ Pike 2004, p. vii.
  159. ^ Kelly 1992, p. 136.
  160. ^ Jump up to: a b Doyle White 2016, p. 9.
  161. ^ Hanegraaff 1996, p. 78.
  162. ^ Jump up to: a b c Kelly 1992, p. 138.
  163. ^ Kelly 1992, p. 139.
  164. ^ Strmiska 2005, pp. 27–29.
  165. ^ Herrmann-Pfandt 2009, pp. 240–242.
  166. ^ Mayer 2001, pp. 100–101.
  167. ^ Jump up to: a b c Strmiska 2005, p. 29.
  168. ^ Strmiska 2005, p. 30.
  169. ^ Jump up to: a b c Strmiska 2005, p. 31.
  170. ^ Strmiska 2005, p. 34.
  171. ^ Strmiska 2005, p. 32.
  172. ^ Clifton & Harvey 2004, p. 7.
  173. ^ Jump up to: a b Clifton & Harvey 2004, p. 8.
  174. ^ Aitamurto & Simpson 2013, p. 4.
  175. ^ Tully 2011, pp. 98–99.


  1. ^ "The very persons who would most writhe and wail at their surroundings if transported back into early Greece, would, I think, be the neo-pagans and Hellas worshipers of today." (W. James, letter of 5 April 1868, cited after OED); "The neopagan impulse of the classical revival". (J. A. Symonds, Renaissance in Italy, 1877, iv. 193); "Pre-Raphaelitism [...] has got mixed up with æstheticism, neo-paganism, and other such fantasies." (J. McCarthy, A History of Our Own Times, 1880 iv. 542).
  2. ^ Clifton, Chas. "A Goddess Arrives". Gnosis Fall 1988: 20–29.
  3. ^ "The Viking Revival" by Professor Andrew Wawn. BBC Homepage.
  4. ^ Davy, Barbara Jane (2007) "Introduction to pagan studies". Rowman Altamira ISBN 0-7591-0818-8. p.97: "Some pagans embrace the idea of a pan-European Celtic culture, but some practice regionally specific reconstructionist traditions."
  5. ^ McColman, Carl (2003) Complete Idiot's Guide to Celtic Wisdom. Alpha Press ISBN 0-02-864417-4. p.12: "Some groups have gone even further, trying to use archaeology, religious history, comparative mythology, and even the study of non-Celtic Indo-European religions in an effort to create a well-researched and scholarly 'reconstruction' of the ancient Celts."
  6. ^ Gallagher, Eugene V.; Ashcraft, W. Michael (2006). Introduction to new and alternative religions in America. Westport, Conn.: Greenwood Press. p. 178. ISBN 978-0-275-98713-8.
  7. ^ Telesco (2005) p.114
  8. ^ Pagans and the Scottish Census of 2001 Archived 13 January 2010 at the Wayback Machine. Retrieved 18 October 2007.
  9. ^ National Statistics Office (2001): '390,000 Jedi There Are'. Retrieved 18 October 2007.
  10. ^ Office for National Statistics, 11 December 2012, 2011 Census, Key Statistics for Local Authorities in England and Wales. Accessed 12 December 2012.
  11. ^ Butler, Jenny, "Irish neo-paganism". pages 111–130 in Olivia Cosgrove et al. (eds), Ireland's new religious movements. Cambridge Scholars, 2011
  12. ^ "2011 Census QuickStats: All people – usual residents". Australian Bureau of Statistics. Retrieved 13 March 2013.
  13. ^ Pagan Awareness Network Inc. Australia (2011). "Australian Census Pagan Dash". Facebook Public Event. Australia. Retrieved 13 March 2013. The aim is to get Pagans of all persuasions (Wiccan, Druid, Asatru, Hellenic, Egyptian, Heathen etc.) to put themselves on the census form as 'Pagan' or 'Pagan, *your path*'.... Paganism is included in the Australian Standard Classification of Religious Groups (ASCRG), as a separate output category.... The classification structure of this group is: 613 Nature Religions 6130 Nature Religions, nfd (not further defined) 6131 Animism 6132 Druidism 6133 Paganism 6134 Pantheism 6135 Wiccan/Witchcraft 6139 Nature Religions, nec (not elsewhere classified) If a response of Pagan is qualified with additional information such as Druid or Wiccan, this additional information will be used in classifying the response. For example, Pagan Wiccan would be classified as 6135 and Pagan Celtic would be 6133. Pagan alone would be classified as 6133.
  14. ^ "Pagan Studies / AltaMira Press". Retrieved 26 May 2008.


  • Adler, Margot (2006) [1979]. Drawing Down the Moon: Witches, Druids, Goddess-Worshippers and Other Pagans in America (Revised ed.). London: Penguin. ISBN 978-0-14-303819-1.
  • Aitamurto, Kaarina; Simpson, Scott (2013). "Introduction: Modern Pagan and Native Faith Movements in Central and Eastern Europe". In Scott Simpson; Kaarina Aitamurto (eds.). Modern Pagan and Native Faith Movements in Central and Eastern Europe. Durham: Acumen. pp. 1–9. ISBN 978-1-84465-662-2.
  • Amster, Matthew H. (2015). "It's Not Easy Being Apolitical: Reconstructionism and Eclecticism in Danish Asatro". In Kathryn Rountree (ed.). Contemporary Pagan and Native Faith Movements in Europe: Colonialist and Nationalist Impulses. New York and Oxford: Berghahn. pp. 43–63. ISBN 978-1-78238-646-9.
  • Berger, Helen (1999). A Community of Witches: Contemporary Neo-Paganism and Witchcraft in the United States. Columbia, South Carolina: University of South Carolina Press. ISBN 978-1-57003-246-2.
  • Berger, Helen; Ezzy, Douglas (2007). Teenage Witches: Magical Youth and the Search for the Self. New Brunswick and London: Rutgers International Press. ISBN 978-0813540207.
  • Blain, Jenny; Ezzy, Douglas; Harvey, Graham (2004). Researching Paganisms. Oxford and Lanham: AltaMira. ISBN 978-0-7591-0522-5.
  • Clifton, Chas; Harvey, Graham (2004). The Paganism Reader. Routledge. ISBN 978-0-415-30352-1.
  • Davidsen, Markus Altena (2012). "What is Wrong with Pagan Studies?". Method and Theory in the Study of Religion. 24 (2): 183–199. doi:10.1163/157006812X634881. hdl:1887/3160767.
  • Doyle White, Ethan (2012). "In Defense of Pagan Studies: A Response to Davidsen's Critique". The Pomegranate: The International Journal of Pagan Studies. 14 (1): 5–21.
  • Doyle White, Ethan (2016). Wicca: History, Belief, and Community in Modern Pagan Witchcraft. Brighton, Chicago, and Toronto: Sussex Academic Press. ISBN 978-1-84519-754-4.
  • Gardell, Mattias (2003). Gods of the Blood: The Pagan Revival and White Separatism. Durham: Duke University Press. ISBN 978-0822330714.
  • Greenwood, Susan (2000). Magic, Witchcraft and the Otherworld: An Anthropology. Oxford and New York City: Berg. ISBN 978-1-85973-445-2.
  • Hanegraaff, Wouter J. (1996). New Age Religion and Western Culture: Esotericism in the Mirror of Secular Thought. Leiden: Brill. ISBN 978-90-04-10696-3.
  • Hunt, Stephen (2003). Alternative Religions: A Sociological Introduction. Burlington: Ashgate Publishing. ISBN 978-0-7546-3409-6.
  • Hutton, Ronald (2003). Witches, Druids and King Arthur. Hambledon.
  • Harvey, Graham (2005). Animism: Respecting the Living World. London: Hurst & Co. ISBN 978-0231137010.
  • Harvey, Graham (2007). Listening People, Speaking Earth: Contemporary Paganism (second ed.). London: Hurst & Company. ISBN 978-1-85065-272-4.
  • Herrmann-Pfandt, Adelheid (2009). "Hindutva zwischen ,Dekolonisierung' und Nationalismus. Zur westlichen Mitwerkung an der Entwicklung neuen hinduistischen Selbstbewusstseins in Indien". In Manfred Hutter (ed.). Religionswissenschaft im Kontext der Asienwissenschaften. 99 Jahre religionswissenschaftliche Lehre und Forschung in Bonn (in German). Berlin: Lit Verlag. pp. 240–242. ISBN 978-3-643-10332-1.
  • Hutton, Ronald (1999). The Triumph of the Moon: A History of Modern Pagan Witchcraft. New York City: Oxford University Press. ISBN 978-0-19-820744-3.
  • Johnston, Hannah E.; Aloi, Peg (2007). The New Generation Witches: Teen Witchcraft in Contemporary Culture. Aldershot and Burlington: Ashgate. ISBN 978-0-7546-5784-2.
  • Kelly, Aidan A. (1992). "An Update on Neopagan Witchcraft in America". In James R. Lewis and J. Gordon Melton (ed.). Perspectives on the New Age. New York: State University of New York Press. pp. 136–151. ISBN 0-7914-1213-X.
  • Kraft, Siv Ellen (2015). "Sami Neo-shamanism in Norway: Colonial Grounds, Ethnic Revival and Pagan Pathways". In Kathryn Rountree (ed.). Contemporary Pagan and Native Faith Movements in Europe: Colonialist and Nationalist Impulses. New York and Oxford: Berghahn. pp. 25–42. ISBN 978-1-78238-646-9.
  • Lewis, James R. (2004). The Oxford Handbook of New Religious Movements. London and New York: Oxford University Press. ISBN 978-0-19-514986-9.
  • Magliocco, Sabina (2004). Witching Culture: Folklore and Neo-paganism in America. Philadelphia: University of Pennsylvania Press. ISBN 978-0-8122-3803-7.
  • Mayer, Jean-François (2001). "Christopher Gérard, Parcours païen". Politica Hermetica (in French). Paris: L'Age d'Homme (15): 100–101. ISSN 1143-4562.
  • Pike, Sarah M. (2004). New Age and Neopagan Religions in America. New York: Columbia University Press. ISBN 9780231124027.
  • Rountree, Kathryn (2015). "Context is Everything: Plurality and Paradox in Contemporary European Paganisms". In Kathryn Rountree (ed.). Contemporary Pagan and Native Faith Movements in Europe: Colonialist and Nationalist Impulses. New York and Oxford: Berghahn. pp. 1–23. ISBN 978-1-78238-646-9.
  • Salomonsen, Jone (2002). Enchanted Feminism: The Reclaiming Witches of San Francisco. London: Routledge. ISBN 978-0-415-22393-5.
  • Simpson, Scott; Filip, Mariusz (2013). "Selected Words for Modern Pagan and Native Faith Movements in Central and Eastern Europe". In Scott Simpson; Kaarina Aitamurto (eds.). Modern Pagan and Native Faith Movements in Central and Eastern Europe. Durham: Acumen. pp. 27–43. ISBN 978-1-84465-662-2.
  • Strmiska, Michael F. (2005). "Modern Paganism in World Cultures". Modern Paganism in World Cultures: Comparative Perspectives. Santa Barbara, Dencer, and Oxford: ABC-Clio. pp. 1–53. ISBN 9781851096084.
  • York, Michael (2016). Pagan Ethics: Paganism as a World Religion. Cham: Springer. doi:10.1007/978-3-319-18923-9. ISBN 978-3-319-18923-9.

Academic anthologies[]

  • Carpenter, Dennis D. (1996). "Emergent Nature Spirituality: An Examination of the Major Spiritual Contours of the Contemporary Pagan Worldview". In Lewis, James R. (ed.). Magical Religion and Modern Witchcraft. Albany: State University of New York Press. ISBN 978-0-7914-2890-0.
  • Harrow, Judy (1996). "The Contemporary Neo-Pagan Revival". In Lewis, James R. (ed.). Magical Religion and Modern Witchcraft. Albany, New York: State University of New York Press. ISBN 978-0-7914-2890-0.
  • Lewis, James R. (2000). Witchcraft today: an encyclopedia of Wiccan and neopagan traditions. ABC-CLIO. ISBN 978-1576071342.[full citation needed]
  • Rabinovitch, Shelley TSivia (1996). Lewis, James R. (ed.). Magical Religion and Modern Witchcraft. Albany, New York: State University of New York Press. ISBN 978-0-7914-2890-0.[full citation needed]
  • Stuckrad, Kocku von (2007). "Heidentum" [Paganism]. In Jaeger, Friedrich (ed.). Enzyklopädie der Neuzeit [Encyclopedia of the modern period] (in German). 5. Stuttgart and Weimar: Verlag J.B. Metzler. ISBN 978-3-476-01995-0.
  • York, Michael (2010). "Idolatry, Ecology, and the Sacred as Tangible". The Pomegranate: The International Journal of Pagan Studies. 12 (1).

Academic journal articles[]

  • Doyle White, Ethan (2010). "The Meaning of "Wicca": A Study in Etymology, History and Pagan Politics". The Pomegranate: The International Journal of Pagan Studies. 12 (2).
  • Hakl, Hans Thomas (2010). "Franz Sättler (Dr. Musallam) and the Twentieth-Century Cult of Adonism". The Pomegranate: The International Journal of Pagan Studies. 12 (1).
  • Jonuks, Tõnno (2013). "Der Estnische Nationalismus und sein Konzept der prähistorischen Religion: Die Nation als Gestalterin des Religionsbildes". Forschungen zur Baltischen Geschichte. 8.
  • Tully, Caroline Jane (2011). "Researching the Past is a Foreign Country: Cognitive Dissonance as a Response by Practitioner Pagans to Academic Research on the History of Pagan Religions". The Pomegranate: The International Journal of Pagan Studies. 13 (1).
  • Oboler, Regina Smith (2010). "Negotiating Gender Essentialism in Contemporary Paganism". The Pomegranate: The International Journal of Pagan Studies. 12 (2).

Technical reports and statistics[]

Contemporary Pagan literature[]

  • Bonewits, Isaac (2006). Bonewits's Essential Guide to Druidism. New York: Kensington Publishing Corp. ISBN 978-0-8065-2710-9.
  • Starhawk (1989). The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess (revised ed.). San Francisco: Harper and Row. ISBN 978-0-676-97467-6.

External links[]

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