I keep thinking about these topics, which tells me that I’ve probably missed something important. This post is me thinking aloud, as it were. I think part of the reason why discussions of appropriation in magic leave me cold (including my own, if I’m honest) is that it makes us talk about magic as if it were like putting on and taking off a feather headdress. I’m not saying we shouldn’t think about the issue and figure out what is and isn’t honorable and ethical. But when the conclusion ultimately comes down to “Just don’t be a jerk,” I feel like I shouldn’t really have to say that. I’m pretty sure you already know, so if you are being a jerk, it’s probably because you sincerely made a mistake, or you don’t mind being a jerk. In which case, you know what to do. Good talk.
But magic isn’t just a hat. Indeed, the very fact that we can discuss it that way could be a disturbing sign of what Io calls “the market sweeping into the sacred.” While we don’t consciously regard it so, unconsciously, we speak about magical practices as if they were commodities. We talk often about whether this or that method gets results, and that’s an important rubric, but we don’t talk as much about dangers. I mean sure, we all know magic is dangerous, but it’s much rarer to find someone who will talk specifics. I’m arguably guilty of that too, since this isn’t a post about specific dangers of magic, but then I’m new to this path so I wouldn’t really know what I was talking about. No, my point here is that when it comes to magical tech, before we think about whether we are being offensive or even full-on racist assholes, we have to think about efficacy, the wishes and needs of Other parties involved, and safety.
This all dovetails into my argument that the vitality of a given magical tech or tradition might be more important than authenticity per se. To give a personal example, I don’t know much about African Diasporic religions or magic. I know more than the Hollywood version, but I’ve never lived in a part of the world where those traditions flourished, so I’ve had virtually no direct exposure. Also, I have no African ancestry myself (well, not within the last 25,000 years anyway), so there’s no family lore about it. So ATR traditions could not be more culturally foreign to me, and since I don’t feel motivated to go to a place with deep ATR roots and learn from the masters, I feel it would be a little approriatey of me to try and use their methods. But I do find these traditions interesting and appealing because they strike me as very vital indeed. It’s precisely because of this vitality that I am convinced that if I do become seriously interested in ATR, I should probably seek proper instruction. It is clear to me that there is a current there which couldn’t be captured in books, as well as fraught political relationships between me as a white American and peoples of African diasporic descent. Moreover, if I as a dilettante were to go around encouraging spirits to possess me, I might get some decidedly undesirable results. Josephine McCarthy’s advice (in a comment here) is sound: “Learn how to put yourself back together before you attempt to blow yourself up.”
Then too we have to consider the wishes of those on the Other side. I am not going to turn away Hathor, Oshun, or Xi Wangmu just because we don’t happen to come from the same place. And I don’t assume that Nodens or Llyr want to work with me just because we may share some spiritual DNA. If some spirit is in need of aid and there’s no extant tradition (gods, can we have another word for this? I feel like I’m beating this one to death but I can’t find a good synonym) that deals with the issue, then I’ll have to seek elsewhere. And I will.
If our only worry with regard to the magic of other cultures is appropriation, then not only do we trivialize the magic and the entities involved, but we also hamper ourselves in ridiculous ways. If, say, becoming a houngan is off-limits to me because I’m not of African descent, then goetia and theurgy should also be off-limits because I’m not of Greek or Egyptian descent. There are lots of us in this world whose ancestors’ traditions were lost through colonization; are we just supposed to (once again) take our lumps and accept the diktat of cultural essentialism and imperialism? Hell no. I just have to quote again from Disrupt & Repair because Io says this elegantly and succinctly whereas my own attempts amount to only the most pitiful of verbal fumblings. He is referring specifically to Jake Stratton-Kent’s essay “What Is Goetia?” but I think what he says applies equally to our issues with authenticity and my own prioritization of vitality:
“The attitude/potency Stratton-Kent claims as ‘goetic’ [substitute here whatever attitude/potency you want] isn’t a special aspect of the Western magical tradition [substitute here whatever tradition you want]. It is more basic, resting in our humanity. When it manifests, it manifests in a magpie fashion, laying hold of whatever it can to anchor itself into the fabric of the visible world. Trying to establish a historical lineage for it misses the point that it has an allegiance to the atemporal. Throw away every book with the word ‘goetia’ [or whatever system] and the potency would manifest again and again in some other avenue….We don’t need a continuous tradition to approach that human birthright. What we need to appreciate is that the diversity of manifestations are an essential part of the process, not an accident to be erased by a return to a primal root. The diversity of negotiations being done by people all over the world, in all kinds of cultural context, forms the basis for understanding how profound the unity that joins them is.…A proper tradition needs more intimacy than that, it belongs closer to the level of kinship than to the level of the nation-state.”
(My emphasis.) Whichever end of the telescope you look through, whether you focus on diversity of practice/tradition or on unity, you inevitably come back to this: the diversity is a feature, not a bug. And the same could be said, I think, for whatever it is about human consciousness or neurology that inclines us to repeatedly interface with the numinous in certain ways.