The question of which comes first, gods or politics, is for me rather like the question of the chicken and the egg. The one exists in the context of the other, and they are inextricable. The deities we choose to worship (and even the deities who choose us to work with them) are influenced by our politics, because why would they choose to have a relationship with a human whose values and goals differed from theirs, and why would we choose to have a relationship with a deity whose values and goals differ from ours?
Let’s take a step back and talk about definitions.
What is a deity?
A deity is a powerful entity or identity who has emerged from the complexity of the universe, and is shaped by social interactions (with humans, animals, their environment, other deities, and other spirit entities) just as humans are. Deities have agency, or at least they seem to. Often that agency involves influencing people to do their work for them. That’s what I believe anyway; you may have a different idea.It’s worth thinking, too, about what kind of person a deity might be. If they are advanced beings of great virtue, then one would expect that they have ethical values that are similar to the highest values we can imagine (unless they possess information about how the universe works that is simply unavailable to our finite perceptions, in which case they might have a different concept of what is ethical). But nevertheless any ideas they come up with have to work on the physical plane and be comprehensible to our finite perspective.
What is politics?
Politics is any situation where a conflict of interest or a difference of power is resolved by negotiation (which could be a large-scale vote or a small-scale consensus process) instead of war. It has even been said that war is a continuation of politics by other means (which is true, as when negotiation breaks down, either the status quo or an outbreak of physical violence will follow).
Conflicts of values
If you believe that the gods come before politics (by which I mean the way humans negotiate living in community), what would you do if a deity commanded you to do something that was against your ethics? I imagine that, at the very least, you would do some practice of discernment (such as divination) to check that you had heard their message correctly and were not just deluding yourself. You might even refuse outright to do the task they have requested. In that case, you have (rightly in my view) put politics before gods.
If you are a person with a marginalised identity who wants to honour Pagan deities in community with others, and something about the way Pagan rituals are constructed excludes you from those rituals, then there is a conflict of interest (the existing members want to keep doing their rituals a certain way, but you want to join the group, which requires change). There is also a power differential, in that the existing members of the group hold the power to change their rituals or practices to be more inclusive (or not). So that’s politics, right there, as Ginger Drekisdottir and John Halstead pointed out.
So, if a disabled person, person of colour, or LGBT person is structurally excluded from your rituals but they were chosen by a deity you honour – your political decision to exclude them dishonours that deity – and you have (wrongly in my view) put politics before gods. Especially if your rituals are the only ones in town.
If your chosen deities command hospitality towards the stranger, but your politics and values demand that you turn refugees and migrants and the disabled and LGBT and PoC away… then you have (wrongly in my view) put politics before gods.
The politics of the gods
I think the deities are part of Pagan society, not separate from it, and therefore even the way we negotiate our relationships with deities is political. They may want one thing, we may want something else (a conflict of interest). They may have a different perspective; they also have greater – possibly infinite – power in a particular sphere of influence. They are part of a complex web of relationships which involves differences of power, conflicts of interest, and negotiations about how to resolve those conflicts. So your relationship with a deity is political, just as the personal and the interpersonal are political.
And rather than politics being a sphere that is separate from deities, it is the complex web of relationships between human and human, human and other-than-human, humans and deities, spirits and deities, spirits and spirits, deities and deities. So you can’t put one before the other – politics is the very stuff of our relationships with gods, the context in which those relationships happen.
I became a Pagan and a polytheist because I believe that all life is interconnected, interwoven, interpermeable. My values informed my choice of religion and theology, and my values are political because they are about how I relate to other beings. It is impossible to consider the gods (or any other entities) outside of that context of interrelationship – and therefore, politics.
Yvonne Aburrow has been a Pagan since 1985 and a Wiccan since 1991. She has an MA in Contemporary Religions and Spiritualities from Bath Spa University, and lives and works in Oxford, UK. Her most recent book is “All Acts of Love and Pleasure: inclusive Wicca”. She has also written four books on the mythology and folklore of trees, birds, and animals, and two anthologies of poetry. She is genderqueer, bisexual, and has been an anarchist socialist green leftie feminist for the last thirty years.
Yvonne Aburrow’s piece, “Only Connect,” is available in A Beautiful Resistance: The Fire is Here