Cosmopolitanism, Nationalism, and Modern Paganism by Kathryn Rountree

By Kathryn Rountree

This quantity explores how Pagans negotiate neighborhood and worldwide tensions as they craft their identities, either as contributors of neighborhood groups and as cosmopolitan “citizens of the world.” according to innovative foreign case stories 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 becoming globalization and human mobility, ubiquitous web use, a mounting environmental predicament, the re-valuing of indigenous religions, and new political configurations. Cosmopolitanism and nationalism have either stimulated the weaving of specified neighborhood Paganisms in various contexts. Pagans articulate a robust 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 net 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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30 A. FISK What was once alien and inhuman and therefore bad is now autonomous, diverse and therefore good. In relation to whatever “nature” might mean, ­indigenous people who were bad when nature was bad have become good as nature has become good. (Harvey 2003: 8) The problem here is that the divide between human and animal, wild and domestic, nature and culture, is so deeply ingrained in the western imaginary (see Soper 1995) that, however benevolent one’s sense of the “closeness to nature” of indigenous people, it still belies a sense that these nonindustrial societies are not fully human.

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