Recently, I was involved in a discussion in a pagan group about the ambiguous nature of how modern pagans identify themselves, and their, seemingly, complete disinterest in their historic roots or traditions. Specifically, modern “Druids” and those who claim Celtic Paganism, but practice a naturalistic or animistic path and make no mind or matter of the Celtic Pantheon. And though, unfortunately, the person who started this discussion, that brewed into an all out protest, turned out to be entirely misguided, arrogant and disrespectful, I couldn’t help but identify with the sentiments of his original posting.
It is no secret that I often feel alienated from the greater pagan community. Just today I read a poll about online pagan connections vs. real life interactions, and it is a sad realization that I have neither of these. I communicate plenty, but no more than an exchange of a certain topic, and then we both (or however many are involved) move on with our lives. I don’t actually have any Pagan friends or associates.
Too many times, I do not fit inside the neat little package of whatever is expected, and so I smile, and move on leaving those connections undone, and it is, for the most part, because of the Modern Pagan ideology. It can be seen all over the online pagan community, from places like The Wild Hunt, Witches & Pagans, and even sadly the Order of Bards Ovates and Druids – druidry, in its essence, has been boiled down to nothing more than a nature based spiritualism, and speaks nothing of the true nature of the practice.
Druidry, itself, began as an Irish practice, the word Druid itself derivative from the irish word druí. The art and practice of the druid, of course, spread and could be found all over the celtic worlds – but where are these roots in the modern practice? There is no mention, whatsoever, of its Irish heritage, or any celtic influence whatsoever. They completely ignore the religious side of the practice, removing celtic spirituality, and relate it to nothing more than arts, creativity and a oneness with nature. All of which are well and good in their own rites, but where are the deities? Where is the pantheon? Where is the Leabhar Gabhala, the Mabinogi?
Even if one does not associate themselves as a Druid specifically, the same notion can be seen all over modern “celtic” paganism – which has become practically indiscriminate from Wicca. I see so many practicing “Celts” name praise to a Roman or even Hindu Goddess, raise up Egyptian iconology, invoke the strength of Viking, Shamanistic or even Native American spirits and deities, and yet keep a strangely absent figure of the pinnacle deities of the Tuatha De Danann – or even Danu herself, and the convenient lack of ANY God or male figure whatsoever, save in a few remarks in a highly sexualized consort, making any figure out to be a supplicant and lesser to the Goddess figure, not the equal that balanced the coupling that was so important – not only in a matter of divinity, but as an entire concept – to the celts as a cultural whole.
More than once I have come across those who do not know the tales of the Tuatha de Danann, let alone know the significance they hold to the nature of magic and spiritualism, as well as the arts and sciences in the mythos and canon. Too often I have come across those who have never read the Mabinogion, do not know the difference between Irish or Welsh. Where is the education? Where is the pride in your culture? Where is the faith? How can you call yourself a Celt, but know nothing of their culture and abandon their practices?
Have we reached a turning page in Neo-Paganism where we simply reinvent and redefine instead of making the effort to connect, and learn from our ancestors and our past? Do we really take such freedoms for granted, and take such free-reign liberties and entitlements with our faith that we feel we can just make up whatever we want?
It is a sad, and hurtful thought for someone like me who lives and breathes her Irish blood. Who is so closely connected to those deities of the past, and whose culture defines and shapes her everyday life. Where are we to fall, in this new-wave paganism? Where we do not fit in the past era of reconstructionism, but do neither do we frolic freely with culture appropriations of new-age spirituality. And what future do our ancestral roots hope to gain when they are so easily abandoned and ignored?