Updated characteristics of Goddess Spirituality

Since releasing my Round 1 Questionnaire, I have decided to alter my suggested characteristics defining 21st century Goddess Spirituality. To make it more interesting I have chosen to share these as a series of Instagram images (@teawathena), which I also post here:

 

 

Transcriptions:

IMAGE 1 - 'what is Goddess Spirituality? Five common features'

IMAGE 2 - 'Goddess Spirituality can be considered an approach to spirituality, rather than a unified tradition itself. Under the umbrella of Goddess Spirituality there are many different traditions and cultures. Adherents have various practices and use different labels for their spiritual identity (i.e. witch, priestess, druid, Goddess devotee etc.).'

IMAGE 3 - 'Though the approach is recognised as emerging from a culmination of western second-wave feminism, counter-culturalism, New Age philosophy, and neo-Paganisms during the 1970's, Goddess devotees maintain that they are reviving and innovating beliefs once held by ancient religions that revered Goddesses and nature. Goddess Spirituality in the 21st century is multi-generational and international, followed by people of all genders, backgrounds, and ethnicities.'

IMAGE 4 - '1. Goddess-centred. One of more Goddesses are the central focus. Some devotees revere Goddess/es exclusively, whilst others may revere male and androgynous Gods too (though with Goddess/es taking precedence). Goddess Spirituality contains a range of theisms, from monolatry to polytheism, as well as some devotees who prefer to view Goddesses as archetypes'

IMAGE 5 - '2. Feminist / Activist. Goddess Spirituality seeks an alternative to androcentric religions, cultures, and oppressive power-over systems. This manifests through various forms of feminism, as well as personal and/or social activism. Some devotees focus their efforts on personal empowerment, whilst others may combine this with political activism, such as environmentalism and advocating for human rights.'

IMAGE 6 - 'Inspired by the ancient world. Religio-spiritual beliefs and practices may take inspiration from prehistory and ancient religions involving Goddesses and female mythological figures, with a common interest in exploring herstory. Ancient ideas, beliefs, myths, and practices are revived and/or re-interpreted to suit the needs of devotees in the modern world.'

IMAGE 7 - '4. Non-dogmatic & self-led. As Goddess Spirituality is an approach to spirituality and not a religion or tradition itself, there is no dogma or prescribed beliefs and practices. Goddess devotees are encouraged to exercise their own agency in spiritual expression and to develop a relationship with divinity; as such, personal gnosis and experiences take priority.'

IMAGE 8 - 'Sacred Corporeality. The physical world, nature, bodies, and certain objects are believed to hold sacred meaning and be expressions of the divine. Spirituality is experiential and something that can be felt through the body. Goddess devotees believe the Earth to be sacred and that they themselves are a part of the divine. They often make pilgrimages to sacred sites and utilise sacred iconography and ceremonial tools.'

IMAGE 9 –‘The characteristics above relate to Goddess Spirituality as an approach, rather than reflect any specific traditions or groups who identify with it. As such, Goddess devotees and groups do not have to meet every one of these characteristics in order to identify with Goddess Spirituality. Some characteristics might overlap with other spiritual paths and traditions belonging to contemporary Paganism and alternative spirituality.'

IMAGE 10 - 'want to find out more and contribute your ideas? Follow Instagram @teawathena, Twitter @teawithathena, http://teawithathena.blogspot.com/

Next Steps

Following on from the submission of my literature review I now enter a period of preparation for my Annual Progress Monitoring review. By November I will need to submit the following:

1. Proposed Bibliography
2. Thesis Plan
3. Thesis Timescale
4. Sample Chapter

Over the last week I have created an initial timescale and thesis plan, consisting of 6 chapters (including the introduction and conclusion). Though, at present, the main content is contained within four chapters I anticipate these to be large chapters with five sections each. The proposed Threads of my thesis as follows:

1. Thread One: Context & Ethnogaphy - Contextualising Goddess Spirituality's history and present form
2. Thread Two: Reception of Ancient Goddesses - Asking how Goddess devotees receive and interpret information regarding ancient cults
3. Thread Three: Historical Reconstruction & Contemporary Innovation - Investigating what Goddess devotees do with the information their receive, in a religio-spiritual context
4. Thread Four: Weaving the Threads Together - Analysing the so what? and why the above research is to be considered significant to scholars of the ancient world.

Always lots of colours involved!

I have begun drafting survey and interview questions with a goal to have these complete by 1st June. I have also started a primary source and suggested informants list. Though I won't be contacting informants until December, for Spring interviews, I need to ascertain who I will reach out to much sooner. My introductory chapter will likely be completed closer to the end of my third year, but I have started to fill that in with my present ideas as they come. This has helped me to confirm my initial aims and approaches.

In addition to developing my primary source list and editing participant questions, I now need to focus on my sample chapter. 

Seeing as each my my Threads invovle informant contributions, I was unsure how to produce a sample chapter before such research; however, I have decided to draw from my literature review to begin with Thread One, exploring the background of Goddess Spirituality and - space permitting - its present context. As it is a sample chapter the ethnogrpahic portion of this will be outlined for later elaboration.