Quagans: Fusing Quakerism with Contemporary Paganism

Quaker Studies Volume 13 | Issue 2 Article 6 2009 Quagans: Fusing Quakerism with Contemporary Paganism Giselle Vincett University of Edinburgh, Scotland, Follow this and additional works at: http://digitalcommons.georgefox.edu/quakerstudies Part of the Christian Denominations and Sects Commons, and the History of Christianity Commons Recommended Citation Vincett, Giselle (2009) "Quagans: Fusing Quakerism with Contemporary Paganism," Quaker Studies: Vol. 13: Iss. 2, Article 6. Available at: http://digitalcommons.georgefox.edu/quakerstudies/vol13/iss2/6 This Article is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Quaker Studies by an authorized administrator of Digital Commons @ George Fox University. For more information, please contact . QUAKER STUDIES 13/2 (2009) [220-237] VINC ISSN 1363-013X the c Dane Qual partic M QUAGANS: FUSING QUAKERISM WITH CONTEMPORARY PAGANISM Giselle Vincett University of Edinburgh, Scotland ABSTRACT Quaker Pagans are a relatively new phenomenon. Since no detailed description of the spirituality of Quaker Pagans has yet been done, to make a modest beginning this paper situates Quaker Pagans within the contexts of British Quakerism and contemporary paganism. It extends Pink Dandelion's concept of a 'behavioural creed' (1996) by arguing that Quaker Pagans have a 'practical belief system and a performative theology, and outlines how Quaker Pagans hold together their dual religious identity. Building upon Peter Collins' (2008) work on Quaker narratives, the paper looks particularly at the way in which Quaker Pagans utilise story and metaphor. Finally, it draws parallels between the emphasis on experiential seeking in both Quaker and Pagan ritual. KEYWORDS Quaker Pagans; paganism; religious identity; belief system; narratives; ritual There is a vital and growing practice of Quaker Pagans made up of Pagans of various traditions who have found a second home within the Religious Society of Friends, and of Quakers who have found the same within the Pagan movement. Because those who are drawn to Quaker Paganism tend to be drawn to simplicity and silence in their spiritual practices, their presence in both the Pagan and Quaker community can be overlooked (Cat Chapin-Bishop, www.quakerpagan.org, accessed 20 July 2006). 1 INTRODUCTION The Quaker dislike of creeds and formal doctrine has opened the door, in the Liberal Quaker tradition (both in North America and in Britain), to the fusing of contemporary paganism with Quakerism. Though there are no formal statistics, my own research based upon interviews and observation of web-based resources is that Quaker Pagans or Quagans, 2 as they sometimes (tongue-in-cheek) call themselves, arc a growing phenomenon. In this paper I situate Quaker Pagans in pagar of tv. tion c ritual gene1 and t Chris ti on betw Fus er: inten sever; worn into; are sc et al. Gay. Inclu Sync1 holist spirit1 aboul (200~ were light' partic grour Tl: attrib that I holist the Sl them (heali comn the g• :37] GQUAKERISM ~RY PAGANISM incett •urgh, Scotland \CT Since no detailed description of the spirituala modest beginning this paper situates Quaker and contemporary paganism. It extends Pink ~96) by arguing that Quaker Pagans have a ,ogy, and outlines how Quaker Pagans hold pon Peter Collins' (2008) work on Quaker 1y in which Quaker Pagans utilise story and .e emphasis on experiential seeking in both RDS 'system; narratives; ritual Quaker Pagans made up of Pagans of . home within the Religious Society of the same within the Pagan movement. aganism tend to be drawn to simplicity presence in both the Pagan and Quaker :hapin-Bishop, www.quakerpagan.org, CTI ON doctrine has opened the door, in the merica and in Britain), to the fusing of Though there are no formal statistics, nd observation of web-based resources hey sometimes (tongue-in-cheek) call n this paper I situate Quaker Pagans in 221 VINCETT QUAGANS the context of British Quakerism and contemporary paganism, 3 I extend Pink Dandelion's theory of a Quaker 'behavioural creed' (1996), and I outline how my Quaker Pagan informants creatively hold together their two religious identities, particularly looking at the Quagan use of story, metaphor, and ritual. My research is based upon 50 semi-structured interviews with Christian and pagan women (specifically, Goddess Feminists4), as well as participant observation of two ritual groups (one Christian, one Goddess Feminist), participant observation of feminist Christian and Goddess activities (conferences, festivals, and public rituals), and monitoring of the literatures associated with both these groups (insider generated and academic). Participants were scattered throughout England, Wales, and the Isle of Man. 5 During interviews and fieldwork it became clear that the Christian and pagan groups were not discrete and that there was a significant portion of participants who to a greater or lesser degree straddled the boundaries between groups. 6 This group of people I call Fusers, and I subdivide them into Fusers proper and Quagans. This paper will deal solely with my Quagan findings. I interviewed four Quaker Pagans, and observed two Quaker Pagan email lists and several Quagan blogs. 7 The Quaker Pagans whom I interviewed were white women in their mid-40s to 60s with middle-class backgrounds; as such, they fall into a category of people who, whilst they arc disaffected by traditional religion, are searching for spirituality and meaning, a category predominately female (Berger et al. 1974; Roof1993; Heelas et al. 2005).8 QUAGAN PROFILE Gay Pilgrim has written of three different types of British Quaker: Exclusivists, Inclusivists, and Syncretists (2003, 2004, 2008). Pilgrim's description of Quaker Syncretists loosely fits Paul Heelas and Linda Woodhead's description of self or holistic spiritualities (Heelas et al. 2005). She writes that Syncretists have a 'personal spiritual quest', are disconnected from 'traditional sources of meaning', 'sceptical about fixed systems of belief', and 'seek and value comfort, healing and hope' (2003: 153). 9 Whilst my Quagan participants tended to seek these qualities, they were also emphatic that their Goddess Feminism was not 'just sweetness and light', but a spirituality that 'recognises the dark and the painful' (Elise). 10 Further, participants emphasised that Goddess Feminism was for them 'quite solid and grounded, and hard work, but very inspiring as well' (Alison). The emphasis Pilgrim finds on 'healing' amongst Syncretists may partly be attributable to gender. 11 Susan Starr Sered found in her study of women's religions that healing was a key theme (1994). Linda Woodhead argues that women in holistic spiritualities search for healing as both a way of helping them cope with the stresses of life and in particular, the 'second shift' which many women find themselves working, 12 and as reflective of (...truncated)