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Neopaganism - Usage of the term 'Neopagan' |  | Neopaganism - Usage of the term 'Neopagan': Encyclopedia II - Neopaganism - Usage of the term 'Neopagan' |  | The term "Neopagan" is used by academics and adherents alike to denote those Pagan traditions which are largely modern in origin, or which are conceived as reconstructions of ancient practices.
Some critics claim that Neopagans cannot legitimately be considered practitioners of any "true" Pagan religion, citing that in the history of ideas it is understood that revivals are not identical to their models: e.g., Roman sculpture compared to the neoclassicism of, for example, Antonio Canova. Furthermore, a revival or reconstruction can on ...
See also:Neopaganism, Neopaganism - History, Neopaganism - Historical sources, Neopaganism - Ecological and mystical currents, Neopaganism - Pantheon, Neopaganism - Worship and Ritual, Neopaganism - Number of adherents, Neopaganism - Concepts of divinity, Neopaganism - Neopagan views of gods and gender, Neopaganism - Traditions, Neopaganism - Reconstructionist, Neopaganism - Syncretist and eclectic, Neopaganism - Related theological concepts, Neopaganism - Usage of the term 'Neopagan' |  | | Neopaganism, Neopaganism - Concepts of divinity, Neopaganism - Ecological and mystical currents, Neopaganism - Historical sources, Neopaganism - History, Neopaganism - Neopagan views of gods and gender, Neopaganism - Number of adherents, Neopaganism - Pantheon, Neopaganism - Reconstructionist, Neopaganism - Related theological concepts, Neopaganism - Syncretist and eclectic, Neopaganism - Traditions, Neopaganism - Usage of the term 'Neopagan', Neopaganism - Worship and Ritual, Paganism, List of religions, New age travellers |  | |
|  |  | Neopaganism: Encyclopedia II - Neopaganism - Usage of the term 'Neopagan'
Neopaganism - Usage of the term 'Neopagan'
The term "Neopagan" is used by academics and adherents alike to denote those Pagan traditions which are largely modern in origin, or which are conceived as reconstructions of ancient practices.
Some critics claim that Neopagans cannot legitimately be considered practitioners of any "true" Pagan religion, citing that in the history of ideas it is understood that revivals are not identical to their models: e.g., Roman sculpture compared to the neoclassicism of, for example, Antonio Canova. Furthermore, a revival or reconstruction can only be as true to the original as the reference material from which it draws, and many alleged Pagan reconstructions have been shown to owe more to erroneous scholarship (such as that of Margaret Murray) or even to outright fakelore than to any historically authentic Pagan religious practice. Claims of inherited, unwritten, underground Pagan traditions, which would convey authenticity while conveniently avoiding academic scrutiny, were formerly the standard counter to such observations. These claims are viewed with increasing scepticism by Neopagans, though a small minority adhere to them.
However, no accepted definition of the term "Pagan" requires unbroken continuity with earlier forms; the term is applied according to what the adherent believes, not according to the historical provenance of those beliefs. So while Neo-Egyptian spirituality may not be the same thing as its original, both are technically Pagan (albeit very different varieties).
The usage of the term is further complicated by paganism apparently having arisen in the 18th or 19th century at the earliest as a term for a primitive state of religious belief, rather than a group of beliefs. (The term pagan is much older than paganism.) While it may therefore be possible to revive a Pagan religion or tradition, it is not possible to revive 'paganism' as such, since the term described a condition and not a set of beliefs. It is also misleading to regard individual Pagan traditions, new or old, as subsets of Paganism; it is more accurate to regard 'Paganism' as a disparaging and generalising label applied to a wide variety of belief systems.
The term Neopaganism does provide a means of distinguishing between those religions which have continued through history and those which consist of an attempt to revive or emulate earlier faiths. The argument for using it is that without the 'neo' prefix, there is a misleading implication of unbroken connection (and moral identification) with the pagan traditions of the past, since there is no difference between the label applied to a contemporary 'pagan' and an ancient one. Some modern pagans within the community desire exactly this removal of distinction, since the movement gains authority and relevance by appearing to have its roots in ancient tradition. Others within contemporary paganism consider this dishonest, and emphasise that the modern practice is connected with the old only by aspiration.
Difficulties have arisen following attempts to revive supposed elements of ancient Paganism whose existence has later proven to be tenuous. A case in point is Eostre, a goddess sufficiently popular to have had the modern Wiccan Spring Equinox festival of Ostara named after her in the USA and presented as the historical forerunner of Easter. However, according to recent statements from academic sources, Eostre never existed as a figure of worship; she was invented by the 8th century scribe Bede [3], who misunderstood second-hand reports.
Although some Neopagans dismiss such academic conclusions as irrelevant to their beliefs, the majority accept them. They are not disheartened when the evidence suggests that their beliefs have been founded on a misreading of history or upon fakelore, and instead contend that any goddess who is worshipped is 'real', whether she previously existed in history or not [4].
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 Adapted from the Wikipedia article "Usage of the term 'Neopagan'", under the G.N U Free Docmentation License. Please also see http://en.wikipedia.org/wiki |
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