2013
DOI: 10.1177/0309132512473868
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Pagan places

Abstract: Focused on religiogeographic practices in contemporary western paganism (neopaganism), this paper aims to fill a gap in the existing literature through a critical assessment of how neopagans imagine, delimitate, and interact with space, place, and territory. Employing a novel categorization of religious space along four overlapping geographies (numinous, poetic, social, and political), this essay addresses the need for geographers to produce publicly relevant studies that analyze religiously rooted ideologies … Show more

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Cited by 22 publications
(3 citation statements)
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“…This means that practitioners, who may selfidentify as "witches," often believe in the power of employing nature's energies to change their lives and connecting their existences with the universe. Because it is highly heterogeneous, it is difficult to find a comprehensive definition of Neo-Paganism and correctly estimate the number of practitioners, which is nonetheless believed to be growing in Europe and the US (Saunders 2013). Gregory Price Grieve (1995) proposes five broad characteristics that apply to most of Neo-Paganism.…”
Section: Neo-pagan Authority and Online Practicesmentioning
confidence: 99%
“…This means that practitioners, who may selfidentify as "witches," often believe in the power of employing nature's energies to change their lives and connecting their existences with the universe. Because it is highly heterogeneous, it is difficult to find a comprehensive definition of Neo-Paganism and correctly estimate the number of practitioners, which is nonetheless believed to be growing in Europe and the US (Saunders 2013). Gregory Price Grieve (1995) proposes five broad characteristics that apply to most of Neo-Paganism.…”
Section: Neo-pagan Authority and Online Practicesmentioning
confidence: 99%
“…Research in this area has been reinvigorated since the early 1990s, with a focus on how these features shape identity and spatial experiences (Kong, 2001;Yorgason & della Dora, 2009). This inherently subjective arena demands examinations of personal experiences and their interpretation in socio-cultural environments to appreciate the differences in these categories (Saunders, 2013;Sutherland, 2017). Moreover, this landscape is becoming more complex with "cohabitation and competition between multiple forms of belief and non-belief" (della Dora, 2016) and a shift from institutional and formal religiosity towards spiritual self-fulfilment and immanence (Nilsson, 2018).…”
Section: Approaching Pilgrimagementioning
confidence: 99%
“…It is a global movement without one single, unified, centralized teaching and organizing structure, which includes within it, the most diverse views and individual interpretations (Cf. Saunders 2013) and which is characterized by one common feature-the idealization of pre-Christian era religion. This article looks at a reconstructed form of paganism which developed in Latvia in the 1920s and continues to exist, expressing various constructions and stereotypes about "Latvian" myths, religion and culture.…”
Section: Introductionmentioning
confidence: 99%