585:, is innately skeptical of claims for the existence of magic or an otherworld, either among non-western cultures or western subcultures. In contrast to this attitude, she notes that anthropology is the discipline which first pointed out that "reality is culturally constructed" and that there are "multiple ways of experiencing the world", including those which conceive of an otherworld existing alongside our own reality. For this reason, she argues that anthropologists wishing to understand a society that believes in and practices magic must first tentatively accept the existence of an otherworld, claiming that "it is inappropriate to use methods developed for the study of everyday reality to analyse the magical otherworld."
640:, describing it as an "accessible and personal account". Believing that it made an "important contribution" to Pagan studies and the anthropological study of magic, she nevertheless thought that Greenwood's subjective attitude was the book's shortcoming as well as its strength. Pike finds problems in Greenwood's insider-outsider status, believing that it has not been sufficiently theorised, and that Greenwood was unaware of her own bias in favour of Feminist Witchcraft, which in turn affects her interpretation of other forms of Wicca and ceremonial magic. She also critiques the book's lack of commentary or detailed analysis, complaining that many subsections lack conclusions.
608:. Giesler describes Greenwood's work as "provocative", noting that it represents a "native's account" of Paganism, with Greenwood being "a native gone anthropologist." He characterises Greenwood's experiences as religious or spiritual rather than magical, because none of the practices that she described involved manipulating beings or forces for an instrumental end; the classic definition of magic. Unconvinced by her argument that practitioner's notions of identity, gender and morality derived from their encounter with the otherworld, he considers other sources for such notions, but otherwise recommended the book.
431:", she relates how she shifted her understanding of events to make sense of her magical experiences. However, in contrast to Luhrmann's emphasis on how practitioners overcame their initial scepticism, Greenwood focuses on how these practitioners learn "the language of another mode of reality" through their experiences. Chapter four details Greenwood's early involvement in Wicca, through three separate covens. Offering her thoughts on Wiccan invocations, she then discusses the faith's approach to sexual polarity, pointing to the sexual underpinnings of the
683:"This is one of the most stimulating and rewarding ethnographies of contemporary Witchcraft I've read. Greenwood has worked hard, and it shows in the quality of her findings and analysis. Her writing is clear, insightful, and draws on a sophisticated theoretical framework. She describes herself as a communicator between the worlds of academia and magical counterculture. She is clearly widely read both in the academic literature and the magical texts, more than competent in both worlds, and skilled at revealing one to the other."
399:
543:. According to such beliefs, many of these energies operate in "a time and space distinct from, but also very closely connected to, everyday reality", and it is this area that is termed the "otherworld" in Pagan discourse. She relates that western esotericists believe in forces who inhabit this otherworld, and who are personalized as deities, animal guides, or spirit beings. She furthermore states that these individuals see themselves as
669:, and E. Turner, Lindquist praises the manner in which Greenwood put contemporary practices into historical perspective, and how she illuminates the "strains and contradictions" within the magical milieu. She believes that Greenwood's arguments would have been strengthened had she made use of a more in-depth ethnographic study of magical morality, and considers it unfortunate that Greenwood had not touched on
443:
386:
she tried to make clear that she was an anthropologist and would use their comments in her work. Over the course of her research, Greenwood gained many friends within the city's Pagan community, and became sexually and emotionally attached to one magician. Greenwood's research was funded using grants from the
University of London Central Research Fund and from the
29:
487:, she argues that High Magic emphasises "sex polarity", a situation in which men and women are seen as unequal and different, whereas Wicca holds to a position of "sex complementarity", in which men and women are seen as different yet equal, and Feminist Witchcraft advocates "sex unity", in which there is a tolerance of sexual ambiguity.
378:(1982). Attracted to this new religious movement, she undertook an undergraduate degree in anthropology and sociology at Goldsmiths' College, where her final year research project focused on women's spirituality. Exploring the topic in further depth, she devoted a PhD to the subject, thereby conducting the research underpinning
385:
Although initially planning to gather data through formal taped interviews with participants, she rejected this method, believing it solidified her "outsider" status among the subculture she was studying. Instead, her data was collected through informal conversations with practitioners, during which
482:
on this issue; the former emphasised harmony and balance between "masculine" and "feminine" magical forces, while the latter advocated "magical anarchy" or spiritual autonomy for each individual, irrespective of gender. Greenwood looks at contrasting views on these issues in High Magic (ceremonial
411:
and their understandings of it as a realm of spiritual energy connected to dreams and the imagination. Discussing the relationship between anthropology and magic, Greenwood argues that it is impossible for anthropologists to truly understand beliefs regarding magic and the otherworld if they only
406:
Chapter one describes contemporary
Paganism and defines "the otherworld". It discusses London's magical and Pagan subculture in the 1990s, and Greenwood's relationship with it. Admitting to being an "insider", she explores her mixed feelings at being both a practicing Pagan and an anthropological
729:
described
Greenwood's work as "fascinating", arguing that it should interest students of anthropology as well as practising occultists. He praises the author's descriptions of her own experiences within esoteric groups, and the manner in which she highlighted the power struggles that take place
703:
magazine, praises
Greenwood's theoretical approach, claiming that she had been "braver" than Luhrmann in maintaining a "creative tension" as both an insider and outsider. Asserting that Greenwood's use of anthropological terminology made for "hard reading", he suspects that her use of the word
714:, who praises Greenwood's research, theoretical approach and style of writing. He notes that her "truly ground breaking" approach in taking spiritual experiences seriously had "fascinated and thrilled" him, asserting that her work builds on the pioneering edited collection
625:. Labelling it an "enormously engaging, provocative, and rich book", he notes that readers may wish that Greenwood had more explicitly presented "the antipatriarchal assumptions and their shortcomings" of Feminist Witchcraft. Comparing it with Luhrmann's
298:(1989), in which she focused on a Wiccan coven and several ceremonial magic orders based in London. Sociologist Allen Scarboro, psychologist Nancy Campbell and Wiccan literary critic Shirley Stave undertook fieldwork in the Ravenwood coven of
462:, and their construction of a "magical identity", believing this to be "organized around a deep internal exploration of the self through an interaction with the otherworld". She also looks at magic and the acquisition of
223:". The book's first chapter summarises the Pagan magical conception of the otherworld, and subsequent chapters detail Greenwood's experiences with Kabbalistic magic and Wicca. The work goes on to discuss issues of
514:
nature of magic, Greenwood discusses how magic and witchcraft developed in Europe as a part of moral discourse. She looks at the internal source of morality in High Magic, explaining concepts such as that of the
1569:
722:
was "sometimes provocative", he disagrees with some of
Greenwood's conclusions, but highlights that her arguments had made him think about these issues "in much sharper focus."
274:
had published investigations of the Pagan community in the United States and the United
Kingdom. First among these was the practicing Wiccan, journalist and political activist
510:
worldview in which malevolence and benevolence are seen as intrinsic parts of the whole. Disagreeing with
Luhrmann's view that morality's place in the occult is to hide the
350:
in the last decade of the twentieth century. I explore, through issues concerning magical identity, gender, and morality, aspects of what magicians term the 'otherworld'."
554:
Greenwood highlights the practitioners' belief that they can interact with this otherworld and the entities which inhabit it through rituals that facilitate their own
704:"magician" would jar with many Pagans who would disagree with the manner in which she used it. In conclusion, he recommends it as a "valuable but inexpensive book".
247:
within London's esoteric community, and the manner in which the community's members' views on these issues are influenced by their beliefs regarding an otherworld.
439:
as evidence. The chapter is rounded off with an explanation of how Wicca understands the natural world and a comparison between the religion and ceremonial magic.
407:
observer. The second chapter examines the community's conceptions of the otherworld, explaining how they approach it through acts of visualisation and
1494:
670:
402:
Greenwood includes in her work an image of Tarot card "The
Hierophant", which she was taught to meditate on while working with Qabalistic magic.
1742:
1727:
621:
374:
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159:, England, during the 1990s. It was written by English anthropologist Susan Greenwood based upon her doctoral research undertaken at
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612:
562:
as a form of "cognitive map" to "structure their otherworldy experience". She also notes that this otherworld is closely linked to
1369:
474:, highlighting the widespread belief that sexual energy provides the power behind magic and discussing the contrasting views of
649:
466:, and the sense of empowerment discovered by magicians who were former abuse victims. The sixth chapter focuses on notions of
423:
In her third chapter, Greenwood examines her experiences among London's ceremonial magicians, focusing on her training in the
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328:
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203:
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629:, York comments that it is a "discerningly astute, nonretreating, thoroughly enjoyable, and highly recommended work."
1722:
1642:
312:, published by Praeger in 1994, while anthropologist and Wiccan Loretta Orion investigated the Pagan movement in the
1752:
257:. Greenwood herself would go on to author several other books on the relationship between magic and anthropology.
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555:
408:
313:
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322:
253:
was reviewed by various figures involved in both academia and the Pagan community including
Douglas Ezzy and
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magic), Wicca and
Feminist Witchcraft. Drawing upon the typologies advocated by sociologist of religion
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58:
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As a child, Greenwood had found a greater spiritual connection with the natural world than with
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711:
699:– then a scholarly but not yet academic publication. The first reviewer, Daniel Cohen of
160:
281:
Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today
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8:
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347:
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1108:
Drawing Down the Moon: Witches, Druids, Goddess-Worshippers and Other Pagans in America
463:
361:
152:
28:
450:
Chapter five examines the attraction of magic for its practitioners, and its uses for
1600:
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1213:
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519:, before examining the internal source of morality in Wicca and Feminist Witchcraft.
427:, a "magical language" for exploring the otherworld. Adopting Luhrmann's concept of "
308:
121:
1472:
1468:
479:
458:. Greenwood explores the ways in which occultists use magic as a rebellion against
446:
Greenwood's work is based upon her fieldwork within the practicing Pagan community.
424:
148:
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within them, before recommending it as "an engaging and thought-provoking read".
484:
471:
346:"This is a study of certain ideas, philosophies, practices and groups within the
236:
201:, who had authored the primary anthropological study of the London occult scene,
168:
72:
270:
Prior to Greenwood's work, several academic researchers working in the field of
197:) and an "outsider" (an anthropological observer). Reacting against the work of
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Greenwood's work was independently reviewed by two separate individuals in
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193:, during which she emphasised that she was both an "insider" (a practising
179:
140:
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578:
567:
208:
183:
219:. Greenwood's research focused on Pagan and magical conceptions of the "
1339:
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432:
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333:
220:
295:
Persuasions of the Witch's Craft: Ritual Magic in Contemporary England
182:. Devoting her doctorate to the subject, her research led her to join
726:
559:
548:
536:
390:. She devoted the published work to her children, Adrian and Lauren.
254:
194:
105:
101:
1285:"Magic, Witchcraft and the Otherworld: An Anthroplogy [sic]"
710:
s second review came from Pagan studies scholar Douglas Ezzy of the
1390:
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369:
326:, published by Waveland Press in 1995. 1997 saw the publication of
240:
412:
view it through a western rationalist lens, instead arguing for a
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299:
228:
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perspective, instead adopting a theoretical approach informed by
207:(1989), Greenwood argued against studying magical beliefs from a
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material. Noting that it joins the work of anthropologists like
539:, considering the universe to be alive and interconnected with
528:
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467:
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244:
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187:
306:, over several months across 1990 and 1991 as the basis for
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Reviewing it for his own website, prominent chaos magician
368:
and came across feminist forms of Pagan Witchcraft through
265:
1204:
Scarboro, Allen; Campbell, Nancy; Stave, Shirley (1994).
1168:
Persuasions of the Witch's Craft: Ritual Magic in England
420:
perspective that accepts alternative views of the world.
611:
The book was also reviewed by religious studies scholar
498:, arguing that whereas High Magic typically envisions a
288:
in 1979. A second study was produced by anthropologist
598:
Greenwood's text was reviewed by Patric V. Giesler of
22:
Magic, Witchcraft and the Otherworld: An Anthropology
1127:
Magic, Witchcraft and the Otherworld: An Anthropology
136:
Magic, Witchcraft and the Otherworld: An Anthropology
968:
946:
944:
942:
940:
828:
826:
813:
811:
809:
807:
718:by Jean-Guy Goulet and David E. Young. Noting that
1255:The Pomegranate: A New Journal of Neopagan Thought
1242:The Pomegranate: A New Journal of Neopagan Thought
1205:
843:
841:
696:The Pomegranate: A New Journal of Neopagan Thought
657:as "a welcome contribution" containing "valuable"
638:Culture and Religion: An Interdisciplinary Journal
527:Greenwood states that western esotericists have a
1187:Never Again the Burning Times: Paganism Revisited
956:
937:
573:Greenwood argues that the academic discipline of
323:Never Again the Burning Times: Paganism Revisited
1709:
1495:The Pagan Religions of the Ancient British Isles
1208:Living Witchcraft: A Contemporary American Coven
823:
804:
309:Living Witchcraft: A Contemporary American Coven
1262:Giesler, Patric V. (February 2002). "Review of
838:
676:
558:. She notes that western magicians make use of
1334:. Vol. 40, no. 4. pp. 777–778.
1270:. Vol. 29, no. 1. pp. 208–209.
1363:
1308:. Vol. 13, no. 2. pp. 239–241.
1212:. Westport, Connecticut and London: Praeger.
339:
1332:Journal for the Scientific Study of Religion
1321:. Vol. 3, no. 2. pp. 242–243.
1170:. Cambridge, MA.: Harvard University Press.
622:Journal for the Scientific Study of Religion
588:
1370:
1356:
1326:York, Michael (December 2001). "Review of
27:
1148:. Melbourne: Melbourne University Press.
1249:Ezzy, Douglas (Spring 2001). "Review of
1236:Cohen, Daniel (Spring 2001). "Review of
1189:. Long Grove, Illinois: Waveland Press.
490:Chapter seven deals with conceptions of
441:
397:
768:
643:Anthropologist Galina Lindquist of the
266:Anthropological fieldwork into Paganism
1710:
1306:The Australian Journal of Anthropology
650:The Australian Journal of Anthropology
364:. During the late 1970s, she embraced
178:during the 1980s as a practitioner of
1743:Modern paganism in the United Kingdom
1351:
1300:Lindquist, Galina (2002). "Review of
1728:Academic studies of ritual and magic
1462:Magic, Witchcraft and the Otherworld
1453:Witchcraft and Paganism in Australia
1328:Magic, Witchcraft and the Otherworld
1315:Magic, Witchcraft and the Otherworld
1302:Magic, Witchcraft and the Otherworld
1264:Magic, Witchcraft and the Otherworld
1251:Magic, Witchcraft and the Otherworld
1238:Magic, Witchcraft and the Otherworld
1146:Witchcraft and Paganism in Australia
720:Magic, Witchcraft and the Otherworld
655:Magic, Witchcraft and the Otherworld
522:
388:Economic and Social Research Council
380:Magic, Witchcraft and the Otherworld
329:Witchcraft and Paganism in Australia
251:Magic, Witchcraft and the Otherworld
602:for peer-reviewed academic journal
33:The first edition cover of the book
13:
1313:Pike, Sarah M. (2002). "Review of
1129:. Oxford and New York City: Berg.
634:California State University, Chico
14:
1769:
1643:Modern Paganism in World Cultures
1377:
775:Scarboro, Campbell and Stave 1994
577:, being a product of the western
174:Greenwood became involved in the
167:, and first published in 2000 by
1758:Witchcraft in the United Kingdom
1435:Persuasions of the Witch's Craft
627:Persuasions of the Witch's Craft
204:Persuasions of the Witch's Craft
1598:Scarboro, Campbell and Stave's
1257:. Vol. 16. pp. 40–42.
1244:. Vol. 16. pp. 40–41.
1110:. New York City: Viking Press.
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1064:
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556:altered states of consciousness
409:altered states of consciousness
1631:Pearson, Roberts and Samuel's
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780:
756:
744:
1:
1678:Magic, Ritual, and Witchcraft
1570:Introduction to Pagan Studies
1444:Never Again the Burning Times
733:
688:—Reviewer Douglas Ezzy, 2001.
332:, authored by anthropologist
260:
738:
677:Pagan and esoteric community
7:
593:
570:in western magical belief.
393:
10:
1774:
1530:and theological approaches
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348:Western esoteric tradition
340:Greenwood and her research
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1622:
1580:
1527:
1483:
1421:
1385:
1125:Greenwood, Susan (2000).
1096:Academic books and papers
600:Gustavus Adolphus College
589:Reception and recognition
120:
112:
96:
88:
78:
68:
54:
46:
38:
26:
1723:2000s in modern paganism
1595:(1979, 1986, 1996, 2006)
1282:
1082:
180:a feminist form of Wicca
59:Anthropology of religion
1753:Religious studies books
1654:Academic, peer-reviewed
1581:Sociological approaches
1506:The Triumph of the Moon
1424:folkloristic approaches
1185:Orion, Loretta (1995).
645:University of Stockholm
355:—Susan Greenwood, 2000.
16:Book by Susan Greenwood
1718:2000 non-fiction books
1612:A Community of Witches
712:University of Tasmania
685:
647:published a review in
636:reviewed the book for
447:
403:
352:
151:groups that practiced
1634:Nature Religion Today
1592:Drawing Down the Moon
1484:Historical approaches
1398:Contemporary paganism
681:
632:Sarah M. Pike of the
581:developed during the
506:, Wicca adheres to a
445:
401:
344:
1319:Culture and Religion
1268:American Ethnologist
1144:Hume, Lynne (1997).
934:. pp. 179–208.
922:. pp. 151–177.
910:. pp. 117–149.
605:American Ethnologist
583:Age of Enlightenment
429:interpretative drift
366:second-wave feminism
165:University of London
1748:Pagan studies books
1698:Pagan studies books
1517:Her Hidden Children
1422:Anthropological and
1412:Western esotericism
898:. pp. 83–115.
663:Jeanne Favret-Saada
617:Bath Spa University
209:western rationalist
161:Goldsmiths' College
23:
1733:Anthropology books
1539:Enchanted Feminism
1164:Luhrmann, Tanya M.
989:. pp. 23–24.
977:. pp. 25–26.
886:. pp. 49–82.
874:. pp. 23–47.
541:spiritual energies
448:
404:
362:organised religion
145:contemporary Pagan
21:
1738:Books about magic
1705:
1704:
1623:Interdisciplinary
1601:Living Witchcraft
1550:Gods of the Blood
1528:Religious studies
1219:978-0-275-94688-3
1196:978-0-88133-835-5
1177:978-0-674-66324-4
1155:978-0-522-84782-6
1136:978-1-85973-445-2
1117:978-0-670-28342-2
862:. pp. 1–20.
547:of the universal
523:Central arguments
512:pseudo-scientific
375:Dreaming the Dark
290:Tanya M. Luhrmann
176:esoteric movement
132:
131:
127:978-1-85973-445-2
89:Publication place
1765:
1473:Witching Culture
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1291:. Archived from
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748:
708:The Pomegranate'
689:
504:good versus evil
480:Aleister Crowley
425:Hermetic Qabalah
414:phenomenological
356:
320:of the U.S. for
163:, a part of the
149:ceremonial magic
80:Publication date
31:
24:
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485:Susan J. Palmer
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284:, published by
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186:orders and two
169:Berg Publishers
141:anthropological
97:Media type
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73:Berg Publishers
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42:Susan Greenwood
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1561:Pagan Theology
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1295:on 6 May 2004.
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1097:
1092:
1089:
1087:
1086:
1075:
1063:
1051:
1039:
1035:Lindquist 2002
1027:
1015:
1003:
991:
987:Greenwood 2000
979:
975:Greenwood 2000
967:
963:Greenwood 2000
955:
951:Greenwood 2000
936:
932:Greenwood 2000
924:
920:Greenwood 2000
912:
908:Greenwood 2000
900:
896:Greenwood 2000
888:
884:Greenwood 2000
876:
872:Greenwood 2000
864:
860:Greenwood 2000
852:
848:Greenwood 2000
837:
833:Greenwood 2000
822:
818:Greenwood 2000
803:
791:
779:
767:
755:
742:
740:
737:
735:
732:
701:Wood and Water
680:
678:
675:
671:ritual studies
595:
592:
590:
587:
524:
521:
502:world view of
395:
392:
343:
341:
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267:
264:
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199:Tanya Luhrmann
130:
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90:
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15:
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1379:Pagan studies
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1101:
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795:
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771:
764:
763:Luhrmann 1989
759:
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747:
743:
731:
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723:
721:
717:
716:Being Changed
713:
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664:
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272:Pagan studies
258:
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222:
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213:phenomenology
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107:
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63:Pagan studies
60:
57:
53:
49:
45:
41:
37:
30:
25:
19:
1696:
1685:Nova Religio
1683:
1676:
1669:
1662:
1641:
1632:
1610:
1599:
1590:
1568:
1559:
1548:
1537:
1515:
1504:
1493:
1471:
1461:
1460:
1459:Greenwood's
1451:
1442:
1433:
1410:
1403:
1396:
1389:
1331:
1327:
1318:
1314:
1305:
1301:
1293:the original
1288:
1283:Hine, Phil.
1267:
1263:
1254:
1250:
1241:
1237:
1229:Book reviews
1207:
1186:
1167:
1145:
1126:
1107:
1091:Bibliography
1078:
1066:
1054:
1042:
1030:
1018:
1006:
999:Giesler 2002
994:
982:
970:
958:
927:
915:
903:
891:
879:
867:
855:
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782:
770:
758:
746:
724:
719:
715:
707:
706:
700:
694:
692:
686:
682:
667:Paul Stoller
659:ethnographic
654:
648:
642:
637:
631:
626:
620:
613:Michael York
610:
603:
597:
575:anthropology
572:
553:
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489:
476:Dion Fortune
460:Christianity
449:
437:Gnostic Mass
422:
405:
384:
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359:
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345:
327:
321:
307:
293:
286:Viking Press
279:
276:Margot Adler
269:
250:
249:
202:
173:
135:
134:
133:
18:
1640:Strmiska's
1469:Magliocco's
579:rationalism
568:imagination
184:Kabbalistic
1712:Categories
1431:Luhrmann's
1059:Cohen 2001
787:Orion 1995
751:Adler 1979
734:References
545:microcosms
433:Great Rite
418:relativist
334:Lynne Hume
314:East Coast
261:Background
221:otherworld
217:relativism
1546:Gardell's
1513:Clifton's
1289:Phil Hine
1083:Hine n.d.
1071:Ezzy 2001
1047:Ezzy 2001
1023:Pike 2002
1011:York 2001
799:Hume 1997
739:Footnotes
727:Phil Hine
560:mythology
549:macrocosm
537:cosmology
533:animistic
500:dualistic
472:sexuality
255:Phil Hine
237:sexuality
195:occultist
143:study of
106:paperback
102:hardcover
69:Publisher
1656:journals
1608:Berger's
1502:Hutton's
1491:Hutton's
1441:Orion's
1391:Paganism
1166:(1989).
1106:(1979).
1049:. p. 40.
965:. p. 24.
953:. p. 23.
835:. p. 17.
820:. p. ix.
619:for the
594:Academic
566:and the
535:view of
529:holistic
517:qlippoth
508:monistic
492:morality
435:and the
394:Synopsis
370:Starhawk
241:morality
55:Subjects
47:Language
1588:Adler's
1567:Davy's
1450:Hume's
1340:1387667
1276:3095048
850:. p. x.
456:healing
318:Midwest
304:Georgia
300:Atlanta
278:in her
229:healing
100:Print (
50:English
1646:(2005)
1637:(1998)
1615:(1999)
1604:(1994)
1573:(2007)
1564:(2003)
1557:York's
1553:(2003)
1542:(2002)
1520:(2005)
1509:(1999)
1498:(1991)
1476:(2004)
1465:(2000)
1456:(1997)
1447:(1995)
1438:(1989)
1338:
1274:
1216:
1193:
1174:
1152:
1133:
1114:
564:dreams
496:ethics
468:gender
245:ethics
239:, and
233:gender
191:covens
188:Wiccan
157:London
139:is an
104:&
39:Author
1664:Aries
1336:JSTOR
1272:JSTOR
464:power
153:magic
113:Pages
1214:ISBN
1191:ISBN
1172:ISBN
1150:ISBN
1131:ISBN
1112:ISBN
494:and
478:and
470:and
454:and
316:and
243:and
235:and
227:and
215:and
147:and
122:ISBN
84:2000
1330:".
1317:".
1304:".
1266:".
1253:".
1240:".
615:of
416:or
372:'s
292:in
155:in
116:235
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939:^
840:^
825:^
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665:,
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1120:.
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1037:.
1025:.
1013:.
1001:.
801:.
789:.
777:.
765:.
753:.
108:)
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