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By Kathryn Rountree

This quantity explores how Pagans negotiate neighborhood and international tensions as they craft their identities, either as participants of neighborhood groups and as cosmopolitan “citizens of the world.” in accordance with leading edge overseas case experiences from Pagan groups within the usa, Poland, Russia, Ukraine, Israel, South Africa, Australia, New Zealand, and Malta, it considers how sleek Pagans negotiate tensions among the actual and common, nationalism and cosmopolitanism, ethnicity, and international citizenship. The burgeoning of recent Paganisms in contemporary a long time has proceeded along transforming into globalization and human mobility, ubiquitous net use, a mounting environmental quandary, the re-valuing of indigenous religions, and new political configurations. Cosmopolitanism and nationalism have either prompted the weaving of distinct neighborhood Paganisms in different contexts. Pagans articulate a powerful attachment to neighborhood or indigenous traditions and landscapes, developing paths that mirror neighborhood socio-cultural, political, and historic realities. despite the fact that, they draw on the web and the worldwide movement of individuals and common rules. This assortment considers how they confound those binaries in interesting, complicated methods as participants of neighborhood groups and international networks.

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IWGIA (International Work Group for Indigenous Affairs). (2015). Mission Statement. org/iwgia/who-­ we-­are-/mission-statement Jones, L. E. (1998). Druid, shaman, priest: Metaphors of Celtic Paganism. Enfield Lock, Middlesex: Hisarlik Press. , & Lewis, J. R. ). (2015). Nordic neoshamanism. Basingstoke: Palgrave Macmillan. Latour, B. (2005). Reassembling the social: An introduction to actor–network theory. Oxford: OUP. Lerner, B. (1995). Understanding a (secular) primitive society. Religious Studies, 31(3), 303–309.

Pagan ethics and issues of history, ‘Race’ and ethnicity in Pagan identity. In M. Pizza & J. R. ), Handbook of contemporary Paganism (pp. 577–590). Leiden: Brill. Graf, F. (2012). Emerging animistic socialities? An example of transnational appropriation of Curanderismo. In Biennial Conference of the Medical Anthropology at Home Network, Driebergen, 22–24 June 2012. Greenwood, S. (2005). The nature of magic: An anthropology of consciousness. Oxford: Berg. Griffiths, J. (2006). Wild: An elemental journey.

The “core shamanism” of Michael Harner has presented to a modern western audience the fundamentals of shamanism, derived from the practices of various indigenous cultures. These core practices, such as entering into altered states of consciousness through the use of drumming or hallucinogenic substances, communicating with animal spirit guides, and so on, are regarded as applicable even to those in a contemporary western context (Harner 1980). Some strands of the neo-shamanism influenced by Harner focus on “re-embedding” these indigenous spiritual practices “in the context, landscapes and cosmology and cultural knowledges of Northern Europe” (Blain 2002: 143, citing Lindquist 1997; see also Znamenski 2007: 273–320).

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