Polytheistic reconstructionism
Polytheistic reconstructionism, or simply Reconstructionism, is an approach to Neopaganism first emerging in the late 1960s to early 1970s, and gatherig momentum in the 1990s to 2000s. Reconstrucionism attempts to re-estabish historical polytheistic "Pagan" religions in the modern world, in contrast with syncretic movements like Wicca, and "channeled" movements like Germanic mysticism or Theosophy.
Many practitioners of folk religions live outside of the original cultures and territories from which those historical religions arose, and reconstructonists consequently face the problem of understanding and then implementing the worldview of pre-modern rural societies and implement them in a modern, possibly urban environment.[1] Many Reconstructionists, like those from within Hellenic religious organizations, view the tendencies of proselytization (missionary activity) and orthodoxy (prescribed doctrines) found in the major world religions as destructive to their own beliefs and practices.[2]
History
The term "Reconstructionist Paganism" is thought to have been coined by Isaac Bonewits in the late 1970s.[3] Margot Adler later used the term "Pagan Reconstructionists" in the 1979 edition of Drawing Down the Moon to refer to those who claimed to adhere to some sort of historical religion. This emphasis on reconstruction is in ostensible contrast to more fanciful approaches to "paganism" in Romanticism, as seen for example in Germanic mysticism.
Reconstructionist Paganism has evolved into Polytheistic Reconstructionism, and is a distinct movement from the syncreticism and eclecticism of popular Neopagan culture , and the Wiccan ritual format that has been widely adopted by many Neopagan groups. Reconstructionist religions are based on the surviving historical record.
According to Linzie (2004), the reconstructionist movement originates around 1970 with early attempts to reconstruct pre-Christian religions, with Germanic neopaganism (Asatru) in the USA, the UK and Iceland focussing on Norse religion of the Viking Age, and reconstruction of Hellenic polytheism in Greece, and of Baltic polytheism with Romuva.
In a second phase beginning in the 1990s, these movements have been joined by serious attempts at reconstructing Roman polytheism and Celtic polytheism (see Celtic Reconstructionist Paganism). All these groups focus on the 1st millennium AD (with the exception of Greek and Roman polytheism which is already well-attested in sources of the mid to late 1st millennium BC), up to the period of Christianization of the respective populations.
Syncretism
 | This article or section possibly contains synthesis of material which does not verifiably mention or relate to the main topic. (September 2008) |
Indigenous religions and folkways did not just blink out of existence when they were subsumed by modern religions. There were periods of time in almost every pagan culture where the populace attempted to reconcile their native beliefs with the new ones being presented (or instituted by force). This often led to a type of syncretism which, in some cases, gradually evolved into monotheism -- eclipsing the old folk religions. As a result of this phenomenon, a few adherents of reconstructionist religions practice monolatry, henotheism and pantheism.
Most reconstructionists see recent hybridizations as culturally inauthentic corruptions of the traditional religions. The World Congress of Ethnic Religions has specifically spoken against this practice and has instituted a policy to not "support, accept as member or have relations with newly invented hybrid, non-traditional religious groups...Our purpose is NOT to mix different religions, but to find our common interests and defend them."[4]
However, many reconstructionists also note that the operative concept there is "recent." Some historical syncretisms, such as those that occurred when ancient polytheistic cultures interacted over a long period of time, and created a hybrid culture, have become what some consider a legitimate part of the living traditions. An example of this would be the presence of some customs and deities of Nordic origins found among the Scottish traditions, Imperial Roman policy, and other examples of the ways these cultures historically intermingled and influenced one another. These sorts of ancient, polytheistic syncretisms are seen as different from the syncretisms of oppression, which were instituted with the aim of co-opting and eventually eclipsing the native religions.[citation needed]
Reconstructionism and Neo-Paganism
- Also see: Neopaganism
Linzie (2004) enumerates the difference between reconstructionist Neopaganism and "classical" Neogapanism as found in 18th to mid 20th century movements (including Germanic mysticism, early Neodruidism and Wicca) as follows:
- There is no attempt to recreate a combined pan-European paganism.
- Researchers attempt to stay within research guidelines developed over the course of the past century for handling documentation generated in the time periods that they are studying.
- A multi-disciplinary approach is utilized capitalizing on results from various fields as historical literary research, anthropology, religious history, political history, archeology, forensic anthropology, historical sociology, etc. with an overt attempt to avoid pseudo-sciences.
- There are serious attempts to recreate culture, politics, science and art of the period in order to better understand the environment within which the religious beliefs were practiced.[5]
The use of the terms "Pagan" and "Neopagan" to apply to polytheistic reconstructionists is controversial. Some reconstructionist, ethnic and indigenous religious groups take great issue with being referred to as "Pagan" or "Neopagan," viewing "Pagan" as a pejorative term used in the past by institutions attempting to destroy their cultures and religions.[6] In addition, reconstructionists may choose to reject the terms "Pagan" and "Neopagan" in order to distance themselves from aspects of popular Neopaganism, such as eclecticism, the practice of magic, and a tendency to conduct rituals within a Wiccan-derived format, that they find irrelevant or even inimical to their religious practice.[7][8]
Other reconstructionist groups actively self-identify as "Pagan Reconstructionists" and may participate in pan-Pagan organizations or gatherings such as Pagan Pride Day.[9] However, even among those who see themselves as part of the broader, Pagan or Neopagan spectrum, or who simply see some members of the Pagan community as allies, there is still a refusal to accept or identify with the more problematic aspects of that community, such as the above-noted eclecticism, cultural appropriation or Wiccan-inspired ritual structures. Many Polytheistic Reconstructionists see Reconstructionism as the older current in the Pagan community, and are unwilling to give up this part of their history simply because eclectic movements are currently more fashionable.[10][failed verification]
Neopaganism and ethnic nationalism
Historically folk religion was often suppressed by totalitarian regimes or religious institutions[11]. When these regimes weaken or dissolve, often the populace will reinstitute their folk traditions, customs and languages as a form of cultural pride or nationalism. For example, in the countries formerly occupied by the Soviet Union, there has been a huge resurgence in folk traditions and religions. In some places where the dominant religion has had a legally enforced monopoly for centuries, the influx of folk religions is viewed as competition. This is most clearly illustrated by the ongoing discrimination against Greeks who practice their indigenous religion.[12][13] Some right-wing European intellectuals, such as Alain de Benoist in France, have called for a restoration of polytheism in opposition to Christianity, which they see as internationally-minded, inclusive, and decadent.[14]
References
- ^ Linzie (2004): "most reconstructionists have been borne into and raised within an urban environment"; see also Neopaganism in the United States; see also Adler (2006) pp.243-299[clarification needed]
- ^ Supreme Council of Ethnikoi Hellenes (2007). "Statement 191 / February the 6th, 2007". Supreme Council of Ethnikoi Hellenes.
{{cite web}}: Unknown parameter|accessmonthday=ignored (help); Unknown parameter|accessyear=ignored (|access-date=suggested) (help) - ^ Bonewits has said that he is not sure whether he "got this use of the term from one or more of the other culturally focused Neopagan movements of the time, or if [he] just applied it in a novel fashion."Bonewits, Isaac (2006). Bonewits's Essential Guide to Druidism. New York: Kensington/Citadel. p. 131. ISBN 0-8065-2710-2.
{{cite book}}: Cite has empty unknown parameters:|coauthors=and|month=(help) - ^ Denis Dornoy (1999). "The 1999 WCER Congress". World Congress of Etnic Religions.
{{cite web}}: Unknown parameter|accessmonthday=ignored (help); Unknown parameter|accessyear=ignored (|access-date=suggested) (help) - ^ Linzie (2004), 5f.
- ^ Supreme Council of Ethnikoi Hellenes. "Pagans". Supreme Council of Ethnikoi Hellenes.
{{cite web}}: Unknown parameter|accessmonthday=ignored (help); Unknown parameter|accessyear=ignored (|access-date=suggested) (help) - ^ Arlea Anschütz, Stormerne Hunt (1997). "Call us Heathens!". Journal of the Pagan Federation.
{{cite web}}: Unknown parameter|accessmonthday=ignored (help); Unknown parameter|accessyear=ignored (|access-date=suggested) (help) - ^ The Gaelic Tribal Confederation, Inc. "An Cónaidhm na dTuath Gaelach, Teo". The Gaelic Tribal Confederation, Inc.
{{cite web}}: Unknown parameter|accessmonthday=ignored (help); Unknown parameter|accessyear=ignored (|access-date=suggested) (help) - ^ The Witches' Voice Inc (2004). "Mississippi Pagan Pride Day - A Success!". The Witches' Voice Inc.
{{cite web}}: Unknown parameter|accessmonthday=ignored (help); Unknown parameter|accessyear=ignored (|access-date=suggested) (help) - ^ Adler, Margot (1997). Drawing down the Moon, "Perhaps the main difference in the Pagan movement today, as a whole, compared to the movement that existed in the middle and late 1970s is that, at that time, the organizations described in this chapter [Pagan Reconstructionists]...were the main influences in creating a Neo-Pagan consciousness. ... It's important to remember, however, that the reason the Pagan movement in the United States is so rich and varied and presents such a unique perspective to the world is primarily because of the non-Wiccan influences that were so dominant in earlier years." page 282. New York: Penguin/Arkana. ISBN 014019536X.
{{cite book}}: Text "page 262" ignored (help) - ^ Wiench, Piotr (1995). "Neopaganism in Central-Eastern Europe". New Religious Phenomena in Central and Eastern Europe after the Fall of Communism. Cracow.
{{cite conference}}: Cite has empty unknown parameter:|coauthors=(help); Unknown parameter|booktitle=ignored (|book-title=suggested) (help) - ^ U. S. Department of State (2004). "International Religious Freedom Report 2004". U. S. Department of State.
{{cite web}}: Unknown parameter|accessmonthday=ignored (help); Unknown parameter|accessyear=ignored (|access-date=suggested) (help) - ^ U. S. Department of State (2005). "International Religious Freedom Report 2005". U. S. Department of State.
{{cite web}}: Unknown parameter|accessmonthday=ignored (help); Unknown parameter|accessyear=ignored (|access-date=suggested) (help) - ^ De Benoist, Alan (2005). On Being a Pagan. Ultra. ISBN 0-9720292-2-2.
{{cite book}}: Cite has empty unknown parameters:|coauthors=and|month=(help)
- Linzie, Bil (2008). "Reconstructionism's Role in Modern Heathenry" (PDF). Retrieved September 2008.
{{cite journal}}: Check date values in:|accessdate=(help); Cite journal requires|journal=(help) - Linzie, Bil (2004). "Uncovering the Effects of Cultural Background on the Reconstruction of Ancient Worldviews" (PDF). Retrieved February 2007.
{{cite journal}}: Check date values in:|accessdate=(help); Cite journal requires|journal=(help) - Margot Adler , Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today ISBN 0-14-019536-X (1979, 1986, 1997, 2006)
External links
- ecauldron.com: What is Pagan Reconstructionism?
- The Association of Polytheist Traditions While not strictly reconstructionist, APT is an educational group concerned with ancient historical religions as well as modern syncretist new age religions
- Neopagans vs. the Recons (beliefnet.com)
- The CR FAQ - An Introduction to Celtic Reconstructionism A consensus document, co-authored by representatives