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So that instead of the personification of the Goddess offering her cup to the personification of the God, symbolized by the athame, wine from one woman's cup is poured into the other and back again.
It is also possible to have one woman take the role of the God. Here the exchange is usually between men and is similar to the often flamboyant gay lifestyle (or "Fey" ) with a spiritual flavor.
In a book mostly about religions started by white people and lifted in large part from black traditions, Mar never contends with those origins.
The marginalization of the Afro-Caribbean contribution to modern-day Paganism manifests itself several times.
The past few months have given us witches for Bernie (who hex Donald Trump), women in magic who lean in, and “16 Signs You’re The Witch Of Your Friend Group.” Buzzfeed even has its own “Witches’ Counsel,” presided over by witches-cum-Buzzfeed-staff-writers who give advice on how to get hot summer bods and boyfriends.
Last year, the reported on a “social and creative group” of twenty-something professionals in Brooklyn who’ve branded themselves “Witches of Bushwick” as an homage to Updike, and profess to engage in witchcraft “only superficially.”Mar’s account begins in the early 1900s with occultists like the New Mexico-born poet Victor Anderson, who founded the pagan Feri tradition; Aleister Crowley, a prophet from Cambridge University who peddled his own brand of witchcraft, called Thelema, in the States; and another Brit, Gerald Gardner, responsible in large part for the spread of Wiccan paganism to America.
We are told at the outset of Mar’s book that the author has long studied rarified and occult associations.Mar writes, in a footnote on attending a Pagan conference called Panthea Con, “This is mainly a white crowd, maybe because of the scene’s British roots, maybe because it rose up in tandem with a very white wing of the sixties counterculture.