NMR ISSUE 2

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Where are the Gods and Goddesses
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Why Witch

Scot Rhoads

As far as the secular world is concerned, the title of "Witch" seems to be the most controversial aspect of the Craft. Many have commented on the serious disadvantages of the name. The popular definition is a fantasy character: an evil, ugly old woman with supernatural powers stemming from a pact with the Christian Devil. But, even worse, those who call themselves such are assumed to be unstable, antisocial and threatening Devil worshipers (which, in many salient cases, is true!). This is a natural extension of the fantasy concept, for why else would someone adopt a title with such negative associations?

Certainly, there are other reasons than the above, for there is a large collection of people calling themselves Witches who practice a peaceful and loving religion. This title is one that various theocentric, paranoid Christian religious groups impose upon them. These Christians are unwilling to compromise their positions, therefore, to a certain degree, the title is inescapable. Wiccans are forced to deal with the name. It is a difficult task either to deny the title or to redefine it. Thus, those who accept the title are making a value judgment, rather than necessarily "looking for trouble."

Why do they choose to accept this name? Familiarity is one reason. Thanks to the afore mentioned Christian groups, many come into the Craft under the name of "Witchcraft" and are used to it. Yet, given the negative associations, that still doesn't explain why they shouldn't choose to switch to alternatives such as "Wicca,"

"the Craft," "Wiccacraft" and "Paganism?" Some, like Margaret Murray (God of the Witches) and Margot Addler (Drawing Down the Moon), indicate that this is an effort to "reclaim" the word. They claim the root of "Witch" means "wise one," etc. (Much as "dunce" originally meant a clever debater.) Their general historical view is thus: In the latter middle ages, the Catholic Church began a campaign for secular power which included the systematic repression and extermination of elements which seemed to threatened it's power. This included homosexuals, women and alternative religions. Religions other than Judaism they lumped together as "Witchcraft," which was, at this point, made into a "dirty word." (The spirit of this campaign is, interestingly enough, best described in Orwell's 1984.) Lacking the cohesiveness of Judaism, the local nature religions fragmented and went underground. Modern Witchcraft is the descendant of these small underground groups. (As an aside, so is Masonry.) Thus, the insistence on the title "Witch," is an effort to reclaim the word, as well as the spirit, of the earlier religions.

There are two outstanding arguments against this. One is that the original meaning is so buried that it's not possible to ascertain. The other is that the above "history" is wrong. Those who believe the latter, such as Scott Cunningham (The Truth About Witchcraft Today, et al.), point at different root words that suggest the original meaning of "Witch" was as nasty as it is now. Also, the original religions were in fact wiped out and there is no

"line of descent." And that the original Witches, when non-Christian, were never members of anything organized or standardized enough to call a religion. Essentially, the whole "history" thing is a crock.

But why should historical support be inherently compelling in the first place? Why would a clever debater choose the title "dunce" and demand respected for it? There are plenty of situations when "Witch" just gets in the way, regardless of its history. In discussing the Craft, the most common first words are, "Witchcraft is NOT Satanism." Also, when describing one's religion, it's usually easier and clearer to use one of the less controversial terms, at least until one has a chance to explain. Yet people continue to call themselves Witches. Part of the reason must be what I've heard irreverently described as the "naughty" aspect of the name. Alternative religions are magnets for the socially dispossessed. Almost universally, those attracted to Witchcraft, for whatever reason, are unhappy with social norms. Whether or not there is a direct line of descent, Witchcraft addresses many of the same aspects as aboriginal nature religions and, for the most part, uses ancient northwestern European metaphors to do so (albeit, from a modern viewpoint). Modern western society may be proceeding toward balance, but it still does not adequately address archetypes such as Woman (especially Mother and Grandmother) and Death, for instance. Not only that, but this lack is in response to repression. (For instance, even ignoring the "burning times," there is still plenty of prejudice against Woman—a vital aspect of every human.)

One who calls himself a Witch (and knows that he is a good person) is actively rejecting that repressive part of society. It is a way of "taking one's power" (loosely translated as self-actualizing). For instance, in advertising there are uncountable messages that women who do not conform to a very young and narrow ideal of beauty are less valuable as people. A woman who decides to reject this will naturally feel resentment at having felt bad about herself unnecessarily and need to support her new feelings against the tide of society's. Calling herself a Witch, she essentially tells society, "you don't know everything." Similarly, a man may reject the idea that his feminine side is "bad." This may seem childish, but it can be a vitally important act, psychologically.

Why would one make this be a public act, though? This is an extension of the same principle. One can shock people. This is gratifying because it is a way to `get back' at a society that has `wronged' one. Alternatively, one can `enlighten' people. This, too, is gratifying because it offers psychological support (when it works). Also, one can get one's ass kicked. Well, some people find this gratifying. It supports the idea that society's prejudices are nasty, etc. (Remember, this is a psychological thing, it doesn't matter if one has chosen to adopted the offending title.)

Psychological reasons to adopt the title are hardly a compelling reasons for a rational choice, however. Naturally, such a choice depends on one's goals. If you want a quiet life, don't call yourself a Witch. It is hardly betraying anyone or thing to choose this course. But the title does have advantages that recommend it for certain goals. Consider what it does:

Claiming that the original meaning was positive (whether true or not) casts well-deserved aspersions on common notions. Those who are receptive may take another look at society's ideas. It is rarely unwise to examine that which goes unquestioned (whether or not one decides to reject it!). Many are so immersed in the ambient society that they are genuinely unaware of its prejudices—and unaware that they may not completely agree with them. To learn that good people call themselves Witches can provide the kind of jar that leads to an awareness of legitimate alternative points of view, or even a paradigm shift. (Some may laugh at this, but I submit that this has been a principle behind the success of many major movements resulting in a societal change of attitude: votes for women, Vietnam war, environmentalism, etc.)

Also, as mentioned before, the title is a magnet for the socially dispossessed. Of course, many that shun the name might well be otherwise interested. For them, there are the other titles, Wicca, etc. It's possible for Witchcraft to give Wicca a bad name, but to understand that they are related usually means understanding them enough to get beyond the title. Some fundamentalist groups have a better than average grasp of the Craft, but they are still prejudiced against it. Under these circumstances you could call the Craft anything you want, they'd still hate and fear it (along with everything else).

Related to all these is that fact that the name draws attention. For a religion that eschews evangelism, this is the best way to "get the word out." Poor, unsuspecting people, like those at Knott's Berry Farm, will innocently use the word "Witch." Complaining about this affords an opportunity to expose them to alternative views. (Of course, this demands a great deal of care. One must be very courteous and understanding. To jump all over people for an innocent, even questionable, error engenders ill will.) This is not the same as converting people, though. Under such circumstances, one is informing, not proselytizing. The difference is that one does not insist that others adopt one's beliefs. As a consequence, the message is one of open-mindedness and tolerance. (Though it may not be received that way very often!)

A similar reason to be vocal is that other people are doing so. Well, not specifically for that reason. But, if one supports the goals of those who are vocal and believes they have a chance of success, it is better to offer help. Whether "reclaiming" or "reforming" the word, they are working to change a popular definition. If one feels that they will inevitably fail, then the issue is moot. If one feels that they will succeed (and that this is desirable) then it behooves one to offer support, regardless of one's personal feelings about the choice of name. It is the transition from one definition to the next that is the problem (if there were just one definition, there would be no controversy). Supporting that change will help to shorten this unpleasant phase.

There may be no compelling reason to insist that others call themselves Witches. But it may be short sighted to claim that it is only a liability to do so. In the short term, that may very often be the case. However, even ignoring any personal psychological or aesthetic reasons, the title "Witch" may serve better serve than any alternative to hasten positive long term changes in society's attitudes.