Discourses of Authenticity Within a Pagan Community: The Emergence of the “Fluffy Bunny” Sanction
by Angela Coco & Ian Woodward
[Coco, Angela, and Ian Woodward. 2007. “Discourses of Authenticity Within a Pagan Community: The Emergence of the ‘Fluffy Bunny’ Sanction.” Journal of Contemporary Ethnography 36 (5): 479–504.]
- Discussing “fluffy bunnies” is “a group boundary defining exercise based on moral judgments.”
- It explores pagan ethics associated with the deployment of pagan artifacts and spiritual understandings.
- Implicit in the discussion is a sense of a “them” who are seduced by media images and popular practices, or implicated in producing them, and a (serious, authentic) “us” who presumably distance ourselves from such things (480).
- “In a consumer society one purchases objects—commodities such as Tarot cards, ritual tools, medieval dress—that enhance, edify, improve, and sustain self.
- These objects then act as material boundary markers that suggest things people wish to cultivate about themselves and exclude polluting aesthetics/others” (482).
- pagans are conscious of and practically engage in discussions about constructions of pagan identity and commodification of the craft which is exemplified in the notion of the “fluffy bunny” (499).
- “A range of tensions emerges which we argue indicates the ways pagans in late-capitalist (or postmodern) society reflexively create meaning-structures around the production and consumption of goods and services that have become popularized as “pagan.” The nuanced features of these tensions reveal the conceptual distinctions and symbolic boundaries pagans create in establishing an “authentic” pagan identity” (483).
- “The establishment of an “authentic” pagan identity is formed partly by one’s ability to discern the proper limits of commodification and consumerism in the pursuit of religious practice” (499).
- Fluffy Bunnies defined:
- “those people who gain a surface grasp of pagan practices but fail to incorporate pagan beliefs into their day-to-day life practices” (500).
- “uninformed, immature, and lacking in their understanding of the forces of nature and consequently dangerous because they may misuse magic”—informant (500).
- “a person who doesn’t know what they are talking about, or as was said not steadfast in there (sic) beliefs. I am sure that we have all met the 12 year old who is a high priestess and the leader of huge demonic armies and has alliances with the elves!!!!”—informant (500).
- “perhaps what bugs me most about these type (sic) is not so much the superficiality (which the ‘fashion-witch’ has in spades) but the hyposcrisy (sic) which often enables them todo harm whilst preaching love and light, and never once recognizing the results of their own actions”—informant (501).
- “They refer to the superficial practitioner’s tendency to focus only on the light, happy side of life without balancing it with the dark and difficult aspects of experience” (501).
The commodification of the religious impulse finds its most overt expression in the New Age movement and its subculture neopaganism. This article examines discourses in the pagan community in an Australian state. Pagans, who have been characterized as individualist, eclectic, and diverse in their beliefs and practices, network through electronic mail discussion lists and chat forums as well as through local and national offline gatherings. We explore community building and boundary defining communications in these discourses. In particular, we examine interactions that reveal the mobilization of pagans’ concern with authenticity in the context of late-capitalism, consumer lifestyles, and media representations of the “craft.” Our analysis highlights a series of tensions in pagans’ representations of and engagement with consumer culture which are evident in everyday pagan discourse. These notions of in/authenticity are captured by invoking the “fluffy bunny” sanction.