Tag: feminism

Sexism revisited

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Static - Marc FalardeauThe comments section for “Sexism in contemporary occulture” and “Gender and the elements” flared up when they were originally published on Plutonica.net, and it became clear that the larger conversation is far from over. If you haven’t read these posts yet, they’re a good place to start.

Two new essays have appeared recently on this theme, and they bear a closer look.

In an essay on Enfolding.org titled “Occult gender regimes: Polarity and Tradition,” Phil Hine gets to the heart of what makes so many uneasy broaching the subject in the first place. He writes,

the very act of questioning the inevitability of gender polarity is a radical step – and one which potentially shatters the foundations of the occult implicit-order – itself a reification of the wider gender-order of Western Culture. Gender polarity is often reified in occult texts as an earthly reflection of cosmic or otherwise essential principles – which are held to be inevitable and juridical (“Laws”). Frequently it is asserted that gender polarity is inevitable because it occurs on the “higher planes” or is a reflection of essential qualities of deities, archetypes, etc – it is universal and timeless – part of an unchanging/unbroken tradition which has only been challenged very recently…

Hine traces the origin sexual polarity to  Aristotle via Plato, and the absurdity of enshrining these views in “tradition,” further shattering the idea that these ideas represent some “unbroken” mystic tradition. It’s good stuff. Continue reading


Sexism in contemporary occulture

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Matches, photo by Dennis SkleySexism is a topic that came up in a forum I recently started participating in. None contested that it was endemic in occulture, but few seemed interested in exploring why this was.

I know women who have been asked “who are you here with?” when they attended events. Several have had men try to “explain” technical points to them, unprompted. In my own experience, at a public gathering, after choosing a stone to represent an element, I overheard a man complain that I should not have been “allowed” to choose Fire. Continue reading


Feminine Mysteries of the Bible, by Ruth Rusca

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Feminine Mysteries in the Bible: The Soul Teachings of the Daughters of the Goddess, by Ruth Rusca
Bear & Company, 9781591430889, 144 pp., 2008

Rusca approaches the feminism in the Bible from a somewhat unique perspective. Born in Switzerland in 1929 to German Protestant parents who lived in an Italian-speaking Catholic village, she received a religious education which encompassed both cultures. Add to that mixture an appreciation of the work of Carl Jung and you have the makings of a unique approach.

She has found a four-fold path of women as both mothers and daughters. She sees them as embodying the aspects of sacred sexuality without, necessarily, approaching the concept of the Mother Goddess as it is currently conceived by modern neo-Pagans. Continue reading


Review: Women of Power, by Jaq D. Hawkins

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Women of Power: The Woman As Magus, by Jaq D. Hawkins
CapallBann Publishing, 186163241X, (153 pp. including appendices, bibliography and index), 2006

“…most of the books on ceremonial magic continue to be written by men, despite significant numbers of female members existing in ceremonial magical Orders.”

Jaq D. Hawkins is the author of several books on magick. Her first, Understanding Chaos Magic, remains among the most straightforward introductions to the subject. Her latest book, Women of Power, tackles the subject of the woman as magus, what it means and how it plays out in practice. Continue reading


Review: Maiden Magick, by C. C. Brondwin

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Maiden Magick, by C. C. Brondwin
New Page Books, 1564146707, 211 pp. (+ bibliography & index), 2003

I must admit to a bias when I started this book. Actually, a couple of them. The first is a culturally based one. This is a book written for a young female, and I am neither. The second bias is a personal one. I read (and reviewed) Clan of the Goddess by this same author and found it disappointing in a number of ways. So, I was already poised to dislike this current offering.

My major problem with Ms. Brondwin, and authors like her, is her tendency to look to the past as we wish it had been. She sees the young maidens of Celtic clans as being highly honoured and treated as special. They may have been. They may also have been treated as chattel and have had lives of drudgery. Fairness demands equal representation for differing points of views.

Once again Ms. Brondwin says that you can worship the Goddess without giving up your familial religious beliefs. That may work in some cases, but certainly not all.

And again she comes up with an extremely simple method of invoking protective barriers. The last time it was a clenched fist. This time it is a triple tap of the third eye. The problem with these methods, in my opinion, is that while effective for an experienced handler of energy, they won’t work well for someone just starting down the path. All they will do is impart a false sense of confidence.

On the plus side, she does encourage young women to take charge of their own lives. She makes it clear that blaming others for problems is not the way of the Goddess.

I have to admit that many of the authors I have been reading lately, and not just feminists, seem to be suffering from a case of “history as it should have been.” Ms. Brondwin apparently sees Celtic peoples as having a predominantly joyous life with the women in charge and sees them as loving “…to dress up, wear makeup, and colour their hair with reds and purples and greens. They wanted a different hairstyle for every festival, and they’d spend hours doing each other up for the party.” (page 101). So who, I might ask was cooking the food, preparing the feasting area and watching the children? The Clan Mothers? No, they were busy running the tribe. The men? No, they were busy hunting, drinking and recounting their bravery on the hunt. According to Ms. Brondwin the food was prepared in advance and then the hired “…great musicians, storytellers, comedians and even puppeteers.”

She asserts an emphasis on harming none as a basic fact of Celtic life. Tell that to the Roman legionnaires facing a screaming horde of woad-painted Celts who didn’t have enough sense to lie down and die when they had been run through. Tell that to the neighbouring tribes who had their cattle (and maidens) stolen in raids. If they had been as peaceful as she believes, they would have been wiped out long before they were assimilated into the general European population.

Her designation of “Ire” (the fifth element) as a “lesser” element may work for her, but most folks I know consider that elements (often called “Spirit”) to be the source of the other four elements, and hence do not consider it to be less than the others.

I remarked on my earlier review of her writing that I have a problem with those who teach “the old ways” and then make them P.C. That isn’t as evident in this work, although her disparaging remarks about the consumption of alcohol in large quantities by the Celts were unnecessary, in my opinion. A simple statement that such is no longer expected would have been enough.

Once again, over half the book passes before any mention is made of male energies. This is, in my opinion, a very narrow perception of mankind and the Celtic peoples in particular. It conveys the impression that only the feminine part of the Celts had any interest, or involvement, in the spiritual life of the tribe.

According to Ms. Brondwin, merely thinking about a spirit instantly draws it to the individual. “Telepathy, channeling, or the calling up of spirits has instantaneous results.” (page 157). Not the way I was taught. She tells the reader how to communicate with spirits, and then says “There are certain cautions to be observed, and tricks for controlling your communications with the Otherworld. Read it [the next chapter] too, before you actually try to channel.” The warnings should come first, in my opinion.

Banishing an unwanted entity is as simple as saying “Go in peace. Leave me.”? Excuse me? Well, if that is true, why did we have to learn to create a protective garment (the Lorica), and make a fist of power? Ms. Brondwin’s work appears to be at a very low level of energy, by the examples she cites.

Her view of the Celtic women’s life is one of constant joy and happiness. They laughed all the time. I have to wonder, when did they find time to tend the fires, raise the children, and be wives?

This is the second book I have read in the past month that I cannot recommend to the serious student. I really hate to say that about a book, but there it is. In fact, since this is the second book by this author which has elicited this response from me, I would hesitate to recommend any of her work. Although her book is categorized as “Young Adult/Wicca,” there is nothing of Wicca in it.

Save your money on this one.


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