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Three "single serve" packets of salt on a wood table.

We didn't go to fast food restaurants when I was a kid. As a teen witch, I became a bit fixated on acquiring salt packets, but since my family didn't eat out, there weren't many opportunities to pick some up. By the time I was earning my own money and could choose to eat out, I was a vegetarian... this was before most major fast food restaurants had a veggie option on their menu.

The books I was reading as a teen Pagan recommended carrying a portable ritual or magic kit with you. Since salt is so useful to Pagans--cleansing, protection, earth symbolism--magic-to-go supply lists would always include salt, often with the note that fast food restaurant packets are convenient and light weight.

In these books, carrying magic supplies with you was treated like carrying CPR supplies in your purse, or a fire extinguisher in your car, or a Naloxone kit if you are likely to encounter people who overdose. It was a responsible thing to do.

When I was a baby Pagan, some part of me imagined that one day I would encounter some sort of spiritual or supernatural crisis that would require emergency magical intervention. I didn't really believe it: it was a fantasy; an excuse to imagine myself as the hero because I was the only person ready for this kind of crisis... the only person equipped with salt and the secret of how to use it. A lot of new magic users have this type of fantasy, I think. Certainly, I've run across a lot of hints of it in the Pagan community.

I had been listening to a podcast about the QAnon cult, and when a handful of salt packets arrived in my dinner delivery, it made me think of how, when I was fifteen, sixteen, I would have found some of the QAnon stuff, especially the "save the children" part, appealing: the idea that marching with a sign and knowing the right incantations to chant would magically change the world. It would be a chance to be a hero, after all, at no personal risk and with no difficult changes or sacrifices needed. And if it wasn't distracting from real problems, if it wasn't causing real life harm, if it wasn't consuming resources needed for real crises, it would be no worse than carrying a packet of salt in case an emergency space cleansing was suddenly needed. It doesn't surprise me that some people take QAnon to the next level: a sort of live action role playing game made real for them. I've seen this in our community too, once in a while.

Luckily, most of us realize eventually that if there's a crisis, magic is not what is going to be needed on the fly--we will need first aid knowledge, bystander intervention or conflict de-escalation skills, and the ability to stay calm in a crisis. A CPR mask, protective medical gloves, and a cell phone are all more important than a packet of salt in dealing with real life problems.

Lessons from a Ritual in Virtual Space

A guest post by Jamie Robyn

A candle-lit altar as seen on a Google Hangouts screen.

Living through a global pandemic means that we are having to become creative in how we connect with one another. For Pagans, this means we are having to adapt our rituals, rituals that usually depend quite heavily on physical presence. As I was writing and preparing for our small group Ostara ritual, the outside world was changing quickly and drastically. By the time we actually could hold ritual, we were all in quarantine or self-isolation and we needed to come together virtually. Now, with the ritual done and a bit of time to reflect, I am able to share what we learned in taking our ritual experience to virtual space. 

I. The process: writing and preparing

There were many things I had to take into consideration before and while I was writing the ritual itself. Here is a list that may be useful for others to consider:

  • Choosing a platform: 
    • What technology do folks have? 
    • What is everyone's wifi access like?
    • What is everyone’s comfort level with using new technology?
    • What platform will meet everyone’s needs?

We decided to use Google Hangouts as a video chat platform as everyone participating already had Gmail accounts, it was easy to use across devices, and it was pretty reliable overall. We did a test run of the link before the ritual date.

  • Platform education: Make sure you know how to do the following (as applicable to your chosen platform) and know how to help your participants find the options:
    • How to mute all your participants and how they can mute and un-mute themselves.
    • How participants can choose to see only you, or everyone, or whoever is speaking.
    • How participants can blur their background or choose a virtual background.
  • Adapting our typical ritual structure:
    • What tools do we usually use? Which can be omitted/modified/shared virtually and what does each participant need to have on hand? What additional tools will be needed (i.e., a laptop)?
    • What parts of ritual usually require physical touch and how can they be adapted?
    • Who will do what and how will that information be shared?

I went through past rituals to see what adaptations I would need to make to our materials and overall structure. I decided to set up a full altar in my space and make it visible to everyone, so that they could choose to set up a physical altar or not in their spaces. I decided which tools I could simply provide, and which tools each participant would need to have on hand. I decided in advance who would be responsible for each speaking part and wrote that into the script. I shared the final script prior to the ritual so that participants could have a read through if they wanted to, and so that they could either print it or have it open on their devices for reference during the ritual. Tasks that may have been done by one person previously, such as space cleansing or circle casting, seemed to make more sense as collective tasks online. Our territory acknowledgement was adapted to include all of the territories where participants were physically sitting.

  • Deciding on the ritual content:
    • What do people need to work through collectively right now and what may help them to access that work?

This was a big consideration for me, as I wanted to make sure our ritual spoke to the current climate and enabled folks to work through the myriad emotions they were (and are) experiencing. I decided to use the Ostara themes of balance, growth, and hope to guide us through our work.

II. The virtual ritual: lessons learned

  1. Collective speaking or chanting: This did not translate well to virtual space! In future, I would not try to recreate this virtually.
  2. Using singing bowls to mark transitions: This worked surprisingly well in virtual space, with each participant having a bowl on hand to ring as needed. The tones were each different and resonated at different frequencies, which made it a very sonic and melodic experience – quite possibly my favourite part of the whole ritual!
  3. Laptop placement: I had set up the laptop on one side of my large table, facing me. I adjusted the size of the ritual document so that I could read it from farther away. I then set up the altar in front of me so that most of it was visible to the webcam. This made for a lovely virtual ritual space, but eventually put a lot of hot fire between the laptop keyboard and I! In future, I would use a wireless mouse, kept on my side of the altar, to navigate the screen.
  4. Speaking order: Having a consistent speaking order worked really well virtually. Typically, our rituals are much more conversational and we often speak whenever we feel we have something to contribute. Multiple folks speaking at once during video chats makes everything difficult to understand, so deciding an order for responses helped things run smoothly and audibly for everyone. 
  5. Power source: Just as we were wrapping up and saying goodbye, my laptop died. I thought for sure I would have enough battery power to get me through, but video calls drain the battery pretty quick! Next time, I would definitely plug in.

Overall, the experience of coming together in ritual virtually was really good. Seeing faces and laughing together, doing some important spiritual work together, and being in sacred space together in these very uncertain and scary times was both satisfying and necessary. While some Pagans out there may hesitate to explore virtual options during the Covid-19 era, I hope that in sharing our experience and lessons you may feel that it is not only doable, but well worth the effort. Take care and stay safe folks.

A circle of logos: Green Hangouts in the north, purple Teams in the east, orange Go To Meetings in the south, and blue Zoom in the west.

Links: "Paganism in the time of coronavirus" part 1 and part 2.

A mural of eagles flying over a forest, flowers, and people dancing and doing martial arts. A banner reads "We take care of each other".
Strathcona Community Centre

My puppy, Poppy, loves social distancing because she's scared of most everyone and everything. When we're walking, I know where the closest person is at any given time by the direction she's pulling. She's particularly frightened of group sports involving balls, automatic doors, people walking behind her, scooters, skateboards, groups of people standing on the sidewalk, and people who appear to be talking to themselves (including those on cell phones). The emptier streets and the cancellation of team sports at the fields near us are nice for her, though she still gets pretty anxious. I do wish all the kids in the area would stop playing basketball, both because it is her worst fear and because it seems contrary to social distancing rules.

I'm Poppy's emotional support human, which is funny because I'm a fairly anxious person myself. Still, I take her out for long walks and we endure passing skateboards and steer at least a block around all basketball dribbling. And right now, we give other people a nice buffer, maintaining at least a metre of space.

Being so hyper aware of other people on the street is combining with the amount of coronavirus news that surrounds me every day and with my natural anxiety and is making me fearful. Other bodies are scary right now; even watching people standing close together on TV is making me anxious. My own body is scary too; though symptom-free, I could be a carrier, and when I see elderly neighbours or babies in strollers out, I am particularly aware of what I could have on me.

I wonder how long this feeling will linger after the crisis is over. The longer we're all in lock-down, the longer I anticipate fighting with the feeling that other people's physical presence is a threat and that I am potentially contaminated. Even once we're free to gather again, I fear that the idea that bodies - mine and other people's - are inherently dangerous will be deeply ingrained.

I think one of the things Pagan ritual is good for is bringing our subconscious up to our conscious and using it as fuel. When this is over - be it Beltane, Litha, or later - and we can celebrate in person together again, it will also be time to examine the fears of this time and let go of these beliefs that will no longer serve us. We will be able to hold hands again one day, and hopefully sacred space will make it feel safe again when that time comes.

Links: Paganism in the time of coronavirus - part 1 and Paganism in the time of coronavirus - part 3: Virtual rituals.

The main lodge and fire pit at a Pagan gathering

My first public Pagan event was a revelation: meeting other Pagans after a couple of years of studying and practicing on my own, standing in a real ritual circle, chanting with other people and raising energy. This was before everyone had the internet, so this was my first experience with Pagans besides reading their books. When I got home from the weekend event, I started gathering my fellow teen Pagans and potential Pagans. I held my first group ritual for Yule that year.

I was 17 when I went to that event alone. I called in advance and talked to someone on the board of directors, and they said I could come if I got permission from my parents. Before giving the information package to my parents, I carefully whited out the line "The kitchen and dining hall is clothing required at all times; the rest of the camp is clothing optional", which was conveniently at the end of a paragraph and so didn't look suspicious. I liked that it said that it was an alcohol- and drug-free event (a lie, it turned out) and that it outlined planned activities for kids, making it look family-friendly.

Looking back, I see the subtle protection I was proffered. Everyone I spoke to seemed to already know who I was right from when I arrived: I was the "teen who came alone". The board director that I spoke with was a mother of someone about my age who was also attending, and she and I hung out a lot during the weekend. She had been part of the community for most of her life, and I think now that she might have been (subconsciously?) concerned or that her mother might have asked her to watch out for me. We avoided the party cabin and when a good number of the adults were drinking and getting up to other adult things, we hung around the fire, learning chants, and went skinny dipping in the dark.

If I'd lied about my age and not been given the extra layer of protection... if the board of directors hadn't made sure that it was well known that there was an unaccompanied minor on site... if I'd gone to the party cabin... if I'd been a teen who tried alcohol or drugs... if the other young woman hadn't been there... well, many of the people Sarah Lawless is talking about in her post about sexual abuse and trauma in the Pagan community were there, and I believe Sarah when she talks about her experiences.

As it was, my first Pagan gathering was an amazing experience. I had conversations about the whys and hows of energy raising and other Pagan topics. I met amazing people. I won a star-shaped crocheted afghan. One young man was a bit flirty, but never inappropriate. I went home spiritually inspired and with a self-esteem boost. The next year, I went back with my recruited Pagan teens and about a dozen of 18 year olds invaded the camp. Looking back, we were so naive, but we accidentally kept each other safe just by tending to travel in groups. I suspect that the fact that we brought a couple of guys with us helped too; my partner has been my shield in many challenging situations. Some of us went to that camp every year for almost two decades.

I feel very lucky to have had such good experiences, especially that first year when I was at my most vulnerable. I am now pretty close to the age of the people who were on the board of directors that first year. I think in their place, I would have turned me down - told me to come at 18 or 19, maybe after coming to a couple of day events to meet some of the participants. As much as I have loved some of my experiences with the local Pagan community, I am now painfully aware of its flaws too, and I wouldn't want to risk a young woman's safety. My first public Pagan event was magical, but it would have been just as good a couple of years later.


Morning glory and mint growing together over an almost completely covered lawn chair.
A piece of our yard is the most peaceful of war zones, as morning glory and mint fight for dominance.

I had a beautiful weekend. On Friday evening, Silver Spiral had a belated Litha. It was a gorgeous ritual. In the power raising, the group was given a fairly simple poem to turn into a chant. It started as just rhythmic speaking, than acquired melody, then evolved into a call and response with a complex clapping rhythm.

On Saturday morning, I went to my weekly Tai Chi class. The instructor was emphasizing the importance of paying attention to the group's timing: pushing forward together, turning together, kicking together. Doing the Tai Chi set smoothly as a group requires paying attention to the people on all sides of you and matching your timing to theirs. It also means making constant tiny adjustments to your positioning, taking some smaller or larger steps here and there or nudging yourself forward or back in order to keep spacing even and keep the lines straight. You have your workout to do, but you are also part of the whole. Ideally everyone in that whole values both of those things so the whole works as one while the individuals also work and balance their bodies in the ways they need as individuals.

Silver Spiral's rituals are firmly grounding in consent culture practices. When it is "just family" at rituals, we often rely on our long-standing mutual understandings about consent and participation, but we sometimes use an explicit acknowledgment, especially when running a public ritual:

We stand here as empowered and free individuals. We are each able to make our own choices about coming to this circle, about staying in this circle, and about how to participate in the ritual. You may leave at any time and for any reason, return whenever you want, and sit out any activity. We ask of each other only that we don't interfere with the experience of other participants.

That isn't comprehensive, of course: we do ask more of participants than just not interfering with each other's experience. A ritual is a whole that is more than the sum of the individuals in it, but that requires that all participants put effort into it.

Friday's ritual's chant started as a slightly ragged spoken poem as we figured out the words. As we found our own individual ways, we also came together. Even as I slipped into a light trance, I could find ways to follow the group's shifting chant. I could find a place where my voice belonged and hear it contribute to the whole.


A water-side city at sunset overlaid with the quote "Shared pain is lessened; shared joy, increased" by Spider Robinson I'm trying to write a speech today, which naturally means that I want to write anything other than my speech. To be fair, the speech is three-quarters written, but when you are sending people off on a 5 kilometre walk for charity, you really want to nail the ending.

In January of this year, I was diagnosed with Multiple Sclerosis. With that came the understanding that my pain, numbness, and cognitive concerns were not temporary or easily fixed, so there were things I love that I was going to have to give up (for now, at least). I needed something else to focus on, to look forward to. The answer for me was the Vancouver MS Walk: something to physically train for and to work towards in other ways. I started my own bit of magic.

The spell was multifaceted, but the power came from one place: vulnerability. I wrote my story of illness and diagnosis for my blog on the MS Walk website, for my personal FaceBook, and for my coworking space's internal email list. Each part took a long time to write and hitting the publish/send buttons was scary every time. I knew people wanted to know what was going on - they asked me all the time about my limp, about my change from standing desk back to a chair, about my painstaking trips up and down stairs - but naming the cause makes it more real for me and for others.1 It made me feel exposed, but that's where the power came from.

I sent the stories out knowing that people would want to help me, but there's not much they can do for me personally, so I offered some directions for that energy: donate blood, since I no longer can; attend the walk or one of my fitness fundraising events; or donate money to my MS Walk fundraiser. I was touched and blessed by the amount of love that came my way, and I was amazed by the generosity of my family, my friends, my colleagues, and the members of my coworking space. Maybe I shouldn't have been surprised, as I am surrounded by people interested in community-building. I originally set my fundraising goal for $200, which I quickly had to increase, and increase again, and increase again. I was soon the top individual fundraiser for Vancouver's walk, and the MS Society of Canada took notice.

As a result, I find myself in the position of being "a MS Society of Canada's MS Walk 2018 spokesperson", according to the press release(!) going out tomorrow. I've already been in a local paper and on the provincial news, and there may be more media coverage at the walk on Sunday, May 27th. The speech I'm putting off finishing is to be given at the start of that event - the final part of my working.


A close-up of two people holding handsMy partner sometimes tells a story of the early days of our relationship. I actually don't remember the conversation, per se, but it is part of the structure of our life together. As the story goes, I sat him down and offered him a simple agreement: we will both agree to say what we mean and we will both agree to believe what the other says. If you say you are OK, I will trust your word. We aren't perfect at this, but it has generally been a helpful guideline by which to live together: a goal of perfect trust.

On Facebook recently, I linked to a rant article about Pagan Standard Time. I was mostly interested in the cultural aspect, where Pagan culture has made flakiness, lateness, and lack of preparation and planning into values. It's as if we subconsciously believe that you can't be "magical" or spiritual and still be capable of reading a calendar. My experience with assorted community organizing certainly bears this out: there are the volunteers who don't show up for their shifts and never respond to emails about whether or not they are OK; there's the criticism of leaders who insist on event licenses and insurance with their associated costs; and there's a general acceptance of everything running late from the unapologetic leaders and the shrugging "Pagan Standard Time" response from participants.

After I posted the link, a fellow Silver Spiral member pointed out the ableism in the article. When you narrow the focus from the general culture of Paganism down to the actions of individuals, you can't tell the difference between flakiness and invisible disabilities (or other life challenges) that might stand in the way of someone being prepared and on time. There are those who would prefer to be thought of as flaky rather than share the private details of their physical or mental health or other life circumstances, and we should respect that.

In a perfect world, the Pagan community would have a simple agreement: everyone would do the best they can to be on time and to be prepared, and no one would question or complain about those who don't succeed. We would give up the mythology that our magic interferes with our ability to be practical. We would trust that everyone's doing their part, even if that part seems small. We would make room for those who need more support or more time because they'd no longer be lost in a sea of people who choose not to take their community commitments as seriously as their schooling or day jobs.

Given that I can't single-handedly change Pagan culture, I will commit to this: I am going to do the best I can to start my events on time out of respect for those who made the effort to be there promptly - especially those with challenges; especially those whose challenges are invisible or unknown. I am also going to hold space for those who aren't on time or prepared. When they arrive, they'll be welcomed and included. I'll try to work with the assumption that everyone is making their best effort and that they should not have to explain or justify themselves. I will try believing the intentions and words of others with the impossible goal of community-wide perfect trust.

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A gloved hand reaching for the hilt of a sword that is stuck upright in a huge stone. My partner works in construction - in inspections to be more specific - and he sometimes speaks disparagingly of architects. They are artists, but sometimes fall so much in love with their beautiful vision that they neglect the practical (like electrical panels) and the efficient (like preferring all glass). And the world needs people to imagine beautiful things... as long as there are also some practical people around to tell them that they need to include railings on their balconies, even if that ruins the graceful lines of the building.

Paganism has a lot of great "architects": people with great, beautiful visions. Some of those people are even able to execute their great ideas, having the right combination of leadership skills and practical expertise to make projects a reality. The dearth of training for Pagan leaders in most communities means that qualified folks can be at a premium, and the results can be seen in many a dysfunctional group or organization and in many a beautiful vision that never comes to pass.

I still think that's an issue, but there's another role we seem low on: tummlers. A tummler in the realm of coworking is one who incites others to action. In coworking, in fact, they have extended and explored that meaning to show how a person can nurture a community without managing it.

If you are perceived as a leader in a community, people will come to you with "you know what you should do...". I get a lot of that in my day job in coworking, and I've seen Pagans get it too. And I've seen both coworking folks and Pagan leaders become burned out as a result of trying to turn all those suggestions into reality by themselves. A skilled tummler turns "you know what you should do" into "you know what I can do" and connects people together. And they show up. Tummlers set an example of how community works by showing up and doing their part; they just don't have to be the foreperson.

I can hear it: "But if I don't do it, no one will." This approach will mean that some beautiful visions will never be created. But hopefully it'll mean we will have more people doing more things, and fewer people burning out. Become a tummler and get those architects building! And when you meet people with "boring" skills like budgeting and writing bylaws, encourage them to join in on projects and help keep the dreamers from spending all their money on one aspect or accidentally breaking the rules. Don't supervise; connect, promote, and cheerlead!

The biggest mistake you can make in community building is trying to do it on your own.1


Blue and white stick figure actively wheeling a wheelchairAs Paganism matures, we have to address a huge range of accessibility issues for our religion: physical accessibility for Pagans with mobility issues, assistance for Pagan parents, audiobooks for Pagans who are blind, sign language interpreters for deaf Pagans, inclusivity for LGBTQ Pagans, a welcoming atmosphere for Pagans of colour, accommodations for Pagans with allergies, and more. Luckily, we have some smart, helpful, welcoming Pagans talking about those issues already:

"In this case, the unpopular thing is the idea that we – Pagan leaders and ritualists – may need to change how we approach rituals in order to make our rituals more accessible and inclusive. We may even need to re-evaluate some of our dearly-held theological beliefs. If we want the dominant culture to change, to legalize gay marriage, support people with disabilities, eliminate racism... don't we have to do that work first ourselves, within our community?"

- "Ritual: Physical Accessibility, Transgender Inclusion, and more"; Shauna Aura Knight: Pagan Activist

"Given the huge variation between and within lineages in Gardnerian and Alexandrian Wicca, adding a bit more variation to the mix shouldn't be in the slightest bit controversial - but strangely, as soon as you mention including LGBT people, disabled people, and people of colour, it becomes controversial. I wonder why that is?"

- "But what do you actually do?"; Yvonne Aburrow, inclusive Wicca

"If there's any piece in a ritual that's gendered, they're usually for one of the two most common genders. Where do I fit if I'm involved in that ritual but the best descriptor for my gender mode is "the green of the deep woods in shaded places" (and yes, that is a gender mode I experienced very recently, and no, I don't have any better way to describe it). And that's just in ritual; what do I do in social spaces before and after? "Hi, my name is Dee and my pronouns are they and them," isn't necessarily the best icebreaker that doesn't also completely derail the purpose of the gathering (depending on the group, of course)."

- "Gender - What's the Big Idea?"; Dee Shull: The Liminal Waters

"And yet when these sorts of things occur, it gets kinda frustrating, and isolating, and lonely, and sad, and painful, and emotional... because when things like this come up I feel these complex issues do separate me. They kinda split me in half. I know I can go into the Deaf Community and they get it, and they can provide support... but they can't always provide the magick and the healing, and the spiritualness that gets me through days like this. But where can I find that same comparable understanding and support within the Pagan Community? I'm not saying it doesn't exist... but it does seem more challenging to locate it."

- "Mandela’s Fake Interpreter"; Ocean: Deaf Pagan Crossroads

"One of the walls I often crash against in the wider pagan community is the inaccessibility of events and rituals for children who have special needs, from autism spectrum disorders to physical mobility issues, that require accommodation. We are a community that prides itself on inclusivity, and yet I often see a lack of it towards children in general and specifically towards children who have behavioral or physical challenges. The biggest argument against it seems to be that something important will be lost if we change what we are doing to make it easier for children with different needs to attend. I disagree, and I think by making our [open, public] rituals too focused on creating a numinous experience for the adults present we are losing a more genuine feeling of community that should be present in religious worship by open groups.

"What frustrates me is that it doesn't have to be this way – while it does require compromise and reworking it is not impossible to accommodate families that need it. And I will never believe the Gods, ancestors or spirits are offended by the actions or needs of a child who is doing their best in the moment and only wants to be part of a spiritual celebration."

- "Irish-American Witchcraft: Pagan Events and Special Needs Children (or Adults)"; Morgan Daimler: The Agora

"There are also a lot of festivals, rituals and events, whether as small as a coven or large as a regional festival, that aren't very accommodating. And that's a problem.

"You see, we're getting old. As a movement, we are aging. Today Gardner would be over 120, and Alex Sanders would be in his 90's. The youngest of their initiates would be in their 40's to 60's now, and most would be much older.

"The Beatles wanted to know if you'd still love them when they turned 64. I wonder if our community will still be there for us when we're 72 or 86?"

- "Is Paganism Blind To The Disabled?"; Star Foster: Pantheon

"Some people in the Pagan community get it. They design gatherings with flexibility built in. They communicate clearly but inclusively — "We will be doing X" rather than "X kind of people should not apply." They are more interested in providing a positive experience and encouraging their fellow Pagans than in excluding people whose bodies don't meet their preconceived notions. They welcome questions and find ways to work around limits."

- "Welcome vs. Go Away"; Jane Raeburn: "Vulcan's Sister"

"There are also many people with disabilities whose voices are not included in this article. Some are quite isolated and have difficulty attending events at all, and rely almost entirely upon the internet to make contact with people of like mind. The Wild Hunt did reach out to a number of Pagans with disabilities about sharing their perspectives, but one thing that is all too common is that some disabilities — regardless of its other impacts — sap energy and make otherwise simple tasks much more difficult, such as sending an email or typing out a sentence or two in reaction. We would like to acknowledge these unheard voices within our community."

- "Pagans with disabilities face unseen challenges"; Terence P Ward: The Wild Hunt


A restroom sign with a white triangle instead of a man or woman stick figure
Photo by sarahmirk, published under a Creative Commons license.

Every year, I go to a big local literary festival. I typically buy tickets for six or more events over the course of a week and come home with a pile of new books. I've mentioned before that this particular festival includes a territory acknowledgement before each event. This is something that started a year or two ago, and it's really the most basic of acknowledgements; the moderator reminds people to turn off their cell phones, that the event takes place on unceded Coast Salish Territory, and to please Tweet after the event using the hashtag... It's better than nothing.

I had the same moderator at two different events. At one, she did the same type of acknowledgement as everyone else had been doing. At the other, she asked everyone to take a moment of thoughtful silence after doing the acknowledgement. One was an event with Joy Kogawa, a Canadian author and poet of Japanese descent, and the other was an event that included two First Nations authors - Katherena Vermette and Joan Crate - and was about books that include Indigenous characters.

This festival includes simultaneous events at several different theatres. At one theatre for an evening event, the bathrooms had been relabeled as "gender neutral". The next day, there for another event, I found the conventional signs were back. One event was for transgender author Ivan Coyote's "Tomboy's Survival Guide" and the other was for a panel of thriller and suspense authors.

We weren't more on unceded territory one of those day and less on the other, and that fact was not more worthy of thoughtful consideration because there were First Nations people on the stage. Though "Tomboy's" attracted more transgender and non-binary audience members than the average event, everyone needs a safe place to pee every day, not just when they are represented on the stage. In fact, the reverse is true: if someone at "Tomboy's" had to use a gendered washroom that was not an obvious match to their gender presentation, there probably would have been no fuss or issue; the same could not necessarily be said of the same person in the same washroom during the thriller author event.

Social justice isn't something to nod to when forced to by the visible presence of a minority group. We need to do the right things to make our communities safe and comfortable for more people. If we make our public events and rituals inclusive and welcoming of people who aren't there, maybe one day they will be.

We need to practice social justice over and over until it becomes good, conscious, purposeful habit - until we are inclusive as a default. Good habits take time and effort to develop. The "3 R's" approach looks good...

... every time we first pick up the broom to cleanse the space, we acknowledge that we are on unceded First Nations territory, and we take a moment to sit with that knowledge.

... every time we light the central candle on the altar, we agree that we consent to being a part of the ritual and speak of our right to withdraw that consent any time we want, and we enjoy the mutual respect and self-care that creates.

... every time we take down the Circle, we deliberately distribute the clean up chores among everyone, and we appreciate the benefits of cooperation and undermining gender roles.

... every time we hold a ritual that includes social justice components, we remember that we want to make the world more fair, more just, more safe, more comfortable.



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