Celtic neopaganism
Celtic neopaganism refers to any type of modern paganism or contemporary pagan movements based on the ancient Celtic religion. One approach is Celtic Reconstructionism (CR), which emphasizes historical accuracy in reviving Celtic traditions. CR practitioners rely on historical sources and archaeology for their rituals and beliefs, including offerings to spirits and deities. Language study and preservation are essential, and daily life often incorporates ritual elements. While distinct from eclectic pagan and neopagan witchcraft traditions, there is some overlap with Neo-druidism.
Additionally, Celtic neoshamanism combines Celtic elements with shamanic practices, while Celtic Wicca blends Celtic mythology with Wiccan traditions. Each tradition within Celtic neopaganism has its unique focus and practices but draws inspiration from the ancient Celtic heritage.
Celtic reconstructionism
Celtic reconstructionism | |
---|---|
Modern Paganism | |
Orientation | Reconstructionist |
Scripture | non-scripture-centric |
Theology | Celtic polytheism |
Associations | European Congress of Ethnic Religions |
Origin | mid-1980s |
Celtic reconstructionism (CR) or Celtic reconstructionist paganism is a
The study of mythology and folklore was part of
As of 2016[update], Celtic reconstructionism is the third most common form of reconstructionist paganism in the United States, after
Practices
Like many other modern pagan traditions, Celtic reconstructionism has no sacred texts and so personal research is stressed.[12] Many Celtic reconstructionists draw on archaeology, historical manuscripts, and comparative religion, primarily of Celtic cultures, but sometimes other European cultures as well.[13] Celtic reconstructionists are not pan-Celtic in practice, but rather study the documentary and archaeological evidence for a particular Celtic tradition.[10][14] While the ancient Celtic religions were largely subsumed by Christianity,[15] many religious traditions have survived in the form of folklore, mythology, songs, and prayers.[16][17] Many folkloric practices never completely died out, and some Celtic reconstructionists can draw on family traditions originating in customs from a particular Celtic region.[16][17]
Rituals are based on reconstructions of traditional techniques of interacting with the Otherworld, such as the offering of food, drink, and art to the spirits of the land, ancestral spirits, and the Celtic deities. Celtic reconstructionists give offerings to the spirits throughout the year, but at Samhain, more elaborate offerings are made to specific deities and ancestors.[18] While Celtic reconstructionists strive to revive the religious practices of historical Celtic peoples as accurately as possible,[3] they acknowledge that some aspects of their religious practice are new inventions informed by theories about the past.[19] Feedback from scholars and experienced practitioners is sought before a new practice is accepted as a valid part of a reconstructed tradition.[20]
The ancient Irish swore their oaths by the "Three Realms" of land, sea, and sky;
Language study and preservation is regarded as a core part of the tradition.[23] as are to a lesser extent participation in other cultural activities such as Celtic music and dance. Celtic pagans have been accused of cultural appropriation and ignoring living Celtic communities, particularly because of the neo-pagan concept of "elective affinity", whereby identification as Celtic is a personal choice;[24][25][26] Celtic reconstructionists seek to be aware of this danger and to participate in living Celtic cultures.[27] Some took part in the protests against the proposed destruction of archaeological sites around the Hill of Tara in the course of construction of the M3 motorway in Ireland, as well as performing a coordinated ritual of protection.[11] Some have suggested that reconstructionism brings a danger of ethnocentrism.[28]
Labels
Some groups that take a Celtic reconstructionist approach to
Relationship with other traditions
Celtic reconstructionism is distinguished from eclectic, universalist paganism[28] and from neopagan witchcraft traditions.[7] Reconstructionist groups also differ in focus from Celtic revivalists, for whom the spirit of Celtic religion is more important than historical accuracy.[32] Within reconstructionism, there are varying degrees of emphasis on accuracy as opposed to what best reflects the essence of the religion in a modern context.[33]
There has been cross-pollination between
Celtic neoshamanism
Celtic neoshamanism is a modern spiritual tradition that combines elements from Celtic myth and legend with Michael Harner's core shamanism.[37] Proponents of Celtic Shamanism believe that its practices allow a deeper spiritual connection to those with a northern European heritage.[38] Authors such as Jenny Blain have argued that "Celtic Shamanism" is a "construction" and an "ahistoric concept".[39]
Neo-Druidism
Neo-Druidism is a form of modern
- Ár nDraíocht Féin (ADF), formed in 1983
- Church of the Universal Bond
- Order of Bards, Ovates and Druids (OBOD), formed in 1964
- Reformed Druids of North America (RDNA), formed in 1963
- The Druid Network, the first contemporary pagan organization to be recognized as a charity in the United Kingdom[43]
- The Druid Order, formed c. 1910 but claiming origins as early as 1717
Celtic Wicca
Celtic Wicca is a modern tradition of
See also
- Ancient Celtic religion
- Celtic mythology
- Irish mythology
- List of Neopagan movements
- Neopaganism in the United Kingdom
- Neopaganism in the United States
- Scottish mythology
- Welsh mythology
References
- spirals".
- ^ Adler (2006), p. 243.
- ^ ISBN 0-275-98713-2.
- ISBN 0-415-96910-7.
Moonstone Circle, a non-Wiccan, Celtic Reconstructionist group whose members have been together in various forms for nearly 20 years, long before the popular advent of the Internet and the World Wide Web ...
- ^ a b Bonewits (2006), p. 131.
- ISBN 9781317546665.
- ^ .
- .
- ^ Galtsin, Dmitry. "Claiming Europe: Celticity in Russian Pagan and Nativist Movements (1990s–2010s)". The Pomegranate. Vol. 20, no. 2. pp. 208–33.
This group, based in Moscow, is practicing Celtic Reconstructionism and organizes a number of Ireland-related cultural events.
- ^ ISBN 1-85109-613-2.
- ^ a b Nusca, Andrew (12–18 March 2008). "Reconstructing Ireland at Home" (PDF). Irish Voice. 22 (11): 23.
- ISBN 978-0-7546-6329-4.
[Neopaganism] is characterized by the absence of normative sacred texts and a hierarchy that controls authoritative sources and by a stress on personal research and choice.
- ^ McColman (2003), p. 12.
- ISBN 978-0-7591-0818-9.
Some pagans embrace the idea of a pan-European Celtic culture, but some practice regionally specific reconstructionist traditions.
- ISBN 0-486-41441-8.
- ^ ISBN 1-85635-093-2.
- ^ ISBN 0-520-05284-6.
- ^ "A to Z of Halloween". Limerick Leader. Limerick, Ireland. October 29, 2009. Archived from the original on November 2, 2009. Retrieved 2009-11-01.
- ^ Littlefield, Christine (8 November 2005). "Rekindling an ancient faith". Las Vegas Sun. Retrieved 17 May 2010.
- ^ a b Bonewits (2006), p. 132.
- ^ Mac Mathúna, Liam (1999). "Irish perceptions of the Cosmos" (PDF). Celtica. 23: 174–187. Archived from the original (PDF) on 2007-02-04.
- ^ a b c d e Laurie et al. (2005).
- ^ McColman (2003), p. 51.
- ^ Bowman (1996), p. 246.
- ISBN 0-88871-774-1.
- ISBN 978-90-04-16373-7.
- ISBN 978-0-9799246-6-8.
- ^ ISBN 978-1-5275-5770-3.
- ^ Bonewits (2006), p. 137: "There are ... groups of people who call themselves 'Gaelic Traditionalists' who have a great deal in common with the Celtic Recons. Some of these GTs started off as CRs, but consider themselves different for some reason or another (usually political). Others are Catholics looking to restore old (but Christian) Gaelic customs."
- ^ a b Bonewits (2006), p. 137.
- ^ "Imbas". imbas.org. 2004. Archived from the original on June 16, 2004. Retrieved 2004-06-16. Danielle Ni Dhighe (March 18, 2000) "Senistrognata". alt.pagan: "Senistrognata [...] is the term which our membership have democratically chosen to replace Celtic Reconstructionism/Celtic Reconstructionist Paganism".
- ^ Bowman (1996), p. 244: "There are differences in and outlooks between reconstructors, whose priority is to piece together as exact a picture of the Celtic past as possible, and revivalists, whose main concern is not so much to replicate as to reinvigorate."
- ISBN 0-7591-0523-5.
- ^ Bonewits (2006), pp. 128–140.
- ISBN 1-56718-336-0.
- ^ Bonewits (2006), p. 135: "[B]ecause the word druid is used by so many people for so many different purposes, Celtic Recons, even those who get called druids by their own communities, are reluctant to use the title for fear that others will equate them with folks they consider flakes, frauds or fools."
- ISBN 0859895874.
- ISBN 1-56718-166-Xp.4
- ^ Blain, Jenny (2001) "Shamans, Stones, Authenticity and Appropriation: Contestations of Invention and Meaning Archived 2016-01-31 at the Wayback Machine". In R.J. Wallis and K. Lymer (eds.) New Approaches to the Archaeology of Art, Religion and Folklore: A Permeability of Boundaries? Oxford: BAR. pp.50,52. "The charge of appropriation, in turn, deals in concepts such as ancestry, cultural knowledge, respect, and profit, i.e. commercial gain. Such charges have been documented by a variety of writers, with reference to ‘borrowings’ from Siberian shamanism – through anthropological accounts – and more directly from Indigenous peoples of North and South America. Let us look again at MacEowan’s ‘Celtic Shamanism’ and further investigate the construction of this ahistoric concept. ... Inventing a ‘Celtic Shamanism’"
- ISBN 978-1-85065-272-4. p.17
- ISBN 978-0-00-710336-2. p.7.
- ^ "The Druids Archived 2012-12-23 at archive.today", The British Museum. "Modern Druids have no direct connection to the Druids of the Iron Age. Many of our popular ideas about the Druids are based on the misunderstandings and misconceptions of scholars 200 years ago. These ideas have been superseded by later study and discoveries."
- ^ "Druids Recognised; Daily Mail Angry Archived 2010-10-30 at the Wayback Machine", Fortean Times, FT269
- ^ a b c McColman (2003), pp. 50–51.
- ^ ISBN 0806522291
- ^ ISBN 0-19-285449-6
- ISBN 978-1567182576.
- ^ Greer, John Michael, and Gordon Cooper (Summer 1998) "The Red God: Woodcraft and the Origins of Wicca". Gnosis Magazine, Issn. #48: Witchcraft & Paganism
Works cited
- ISBN 978-0-14-303-819-1.
- ISBN 0-8065-2710-2.
- Bowman, Marion (1996). "Cardiac Celts: Images of the Celts in Paganism". In Harvey, Graham; Hardman, Charlotte (eds.). Paganism Today: Wiccans, Druids, the Goddess and Ancient Earth Traditions for the Twenty-First Century. London: Thorsons. ISBN 0-7225-3233-4.
- Laurie, Erynn Rowan; O'Morrighu, Aedh Rua; Machate, John; Price Theatana, Kathryn; Lambert ní Dhoireann, Kym (2005). "Celtic Reconstructionist Paganism". In Telesco, Patricia (ed.). Which Witch is Which?. Franklin Lakes, New Jersey: New Page Books / The Career Press. pp. 85–89. ISBN 1-56414-754-1.
- McColman, Carl (2003). The Complete Idiot's Guide to Celtic Wisdom. Alpha Press. ISBN 0-02-864417-4.
Further reading
- Daimler, Morgan (2015). Irish Paganism: Reconstructing Irish Polytheism. Pagan Portals. Alresford, Hants: Moon Books – John Hunt. ISBN 978-1785351457.
- Fairgrove, Rowan (1997). "What we don't know about the ancient Celts". The Pomegranate. 2.
- ISBN 0-806-52502-9(2nd edition) [also reprinted without revision under the title Celtic Rituals].
- Laurie, Erynn Rowan (1995). A Circle of Stones: Journeys and Meditations for Modern Celts. Chicago: Eschaton. ISBN 1-57353-106-5.
External links
- Celtic neopaganism at Curlie
- Celtic reconstructionism at Curlie