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Southern
California gatherings for many years, and began offering workshops on the problem of the Gay Shadow, with titles such as "Gay Soul-Making" and "Coming Out Inside", as well as on gay men's dream analysis. These workshops stirred up controversy due to some participants' difficulty with their message of gay spirit as a sacred alchemical process involving confrontation with and transformation of insidious internalized homophobia. Kilhefner and Walker had formed Treeroots specifically to address such matters in a new organizational effort. Treeroots to this day continues to sponsor events. Kilhefner eventually resigned from Treeroots in 1994 because he disagreed with Walker's insistence that the organizers honestly address their psychological issues with each other, while Kilhefner was adamant about keeping his issues private.
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acted as if
Kilbourne and Ion did not exist, a terribly difficult situation for them, especially as ten people were holed-up in a small house in the pouring rain, for six days. Finally, Kilbourne couldn't take the hypocrisy of the three leaders and confronted Harry about the power dynamics within the core circle. In the ensuing conflict, the core circle splintered. Plans for the land sanctuary stalled and a separate circle formed. The core circle made an attempt to reconcile, but at a meeting that came to be known as "Bloody Sunday", Kilhefner quit along with Walker, accusing Hay and Burnside of "power tripping". Walker and Kilhefner formed a new Los Angeles-based gay spiritual and psychological group called Treeroots which promoted a form of grassroots gay consciousness and
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could be utilized to aid in the liberation of gay men, whereas Hay was suspicious and disdainful of it. As the Los
Angeles Circle grew, Kilhefner also became annoyed with Hay over the latter's tendency to dominate conversations both in and out of the Circle, as well as his proselytizing attitude. Kilhefner came to agree with Walker about the seriousness of Hay's failure to address unconscious power issues. At the 1980 gathering, Walker, frustrated with Hay's dominating personality, formed the "Faerie Fascist Police" on the outskirts of the camp to combat "Faerie fascism" and "power-tripping" within the Faeries. He specifically targeted Hay: "I recruited people to spy on Harry and see when he was manipulating people, so we could undo his undermining of the scene."
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self-sustainably. This project would involve setting up a non-profit corporation to purchase property under a community land trust with tax-exempt status. They were partly inspired by a pre-existing gay collective in rural
Tennessee, Short Mountain. The gathering was also attended by an increasing number of men from outside of America, particularly Canada, but also from Australia, Norway, France and Germany, many of whom returned to their countries of origin to establish Faerie communes, such as the Wellington Boot, Common Ground etc. in Australia.
365:"intellectual and spiritual foundation came out of workshops hosted in 1975-1981 called Gay Voices and Visions," while completely avoiding acknowledging Walker’s central role in the forming of that foundation within the Radical Faerie movement. Kilhefner's claims directly contradict Timmons' more objective interviews with the principle players, interviews that occurred while things were actually unfolding, and who directly quoted Hay stating that it was he and Walker who initially formed the "'society of two' that grew into the Radical Faeries."
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in Harry's development of a new kind of gay movement...Walker and Hay formed the 'society of two' that grew into the
Radical Faeries. The mythic, hidden aspects of gay identity that they had studied separately suddenly converged, with greatly increased current." After Hay and Walker were joined by Kilhefner in successfully presenting a workshop together in the Fall of 1978, "Hay told Walker that with 'this magnificent organizer,' Don Kilhefner, they were now a society of three. Their dreamed-of conference could now proceed."
494:, lambasting politics as part of "the straight world". Another issue of contention was over what constituted a "Faerie"; Hay had an idealized image of what someone with "gay consciousness" thought and acted like, and turned away some prospective members of the Circle because he disagreed with their views. One prospective member, the gay theatre director John Callaghan, joined the circle in February 1980, but was soon ejected by Hay after he voiced concern about hostility toward heterosexuals among the group.
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490:; however they found it difficult to gain the same change of consciousness that had been present at the rural gathering. The group began to discuss what the Faerie movement was developing into; Hay encouraged them to embark on political activism, using Marxism and his Subject-SUBJECT consciousness theory as a framework for bringing about societal change. Others however wanted the movement to focus on spirituality and exploring the
174:"We are the equivalent of Shamans in modern culture," said Peter Soderberg, during an interview at the 1985 Pagan Spirit Gathering. "Many gay men want to be middle-class Americans. They want to be respected as human beings and they want their sexuality to be ignored. But radical faeries are willing to live on the edge. We feel there is power in our sexuality. You know there is a power there because our culture is so afraid of us."
325:, a book, "Men Loving Men, A Gay Sex Guide and Consciousness Book”, published in 1977, and he was in the process of conjuring what was to become "Visionary Love, A Spirit Book of Gay Mythology and Transmutational Faerie", published in 1980. Walker went on to spearhead a pioneering gay-centered psychologically minded grassroots movement through conducting hundreds of workshops, groups and work with many individuals.
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established near Uki in
Northern NSW in 1974 by David Johnstone. This second gathering included Faeries who had attended the second and third gatherings in the United States, and led to continued growth of the Radical Faeries in Australia, and repeated attempts to establish Faerie communes, such as Common Ground (Clarence River Valley), and eventually the ongoing commune Faerieland, near Nimbin, NSW.
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461:. Those assembled took part in spontaneous rituals, providing invocations to spirits and performing blessings and chants, with most participants discarding the majority of their clothes, instead wearing feathers, beads, and bells, and decorating themselves in rainbow makeup. Many reported feeling a change of consciousness during the event, which one person there described as "a four day
407:"It was lovely to see so many people shedding clothes as they shed anxieties and fears and found themselves among friends who thought as they did. There was no one around except gay men. We were the society. We weren't meeting in a building outside of which were heteros. We were the society, and we were beginning to experience what it was like to be the majority and make the rules."
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453:, calling on those assembled to "throw off the ugly green frogskin of hetero-imitation to find the shining Faerie prince beneath". Rather than being referred to as "workshops", the events that took place were known as "Faerie circles", and were on such varied subjects as massage, nutrition, local botany, healing energy, the politics of gay enspiritment,
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handled the political issues, Burnside the logistics and mechanics, Kilhefner the budgetary and administrative side, and Walker was to be its spiritual leader. A flier, which
Kilhefner claims to have written, advertising the event was released and proclaimed that gays had a place in the "paradigm shift" of the
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There was some antagonism between Hay and Walker from the beginning of their venture, due to Walker's concern about addressing unconscious power issues, "the shadow," in his preferred
Jungian psychological orientation. Walker saw analytical psychology as central to his world view and believed that it
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on it; the shawl became an important symbol of the
Faeries, and would be sent from gathering to gathering over subsequent decades. There, Hay publicly revealed the founding trio's desire for the creation of a permanent residential Faerie community, where they could grow their own crops and thus live
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After Hay and the others returned to Los
Angeles, they received messages of thanks from various participants, many of whom asked when the next Faerie gathering would be. Hay decided to found a Faerie circle in Los Angeles that met at their house, which became known as "Faerie Central", devoting half
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Faeries represent the first spiritual movement to be both "gay centered and gay engendered", where gayness is central to the idea, rather than in addition to, or incidental to a pre-existing spiritual tradition. The Radical Faerie exploration of the "gay spirit" is central, and that it is itself the
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At a winter 1980 gathering in southern Oregon designed to discuss acquiring land for a Faerie sanctuary, Walker brought his close friend, Chris Kilbourne, and two other members, Sai and David, brought Ion. Hay, Kilhefner and Burnside were outraged at being challenged with having a closed circle and
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and becoming a leading figure in the GLF from 1969 to 1971. As the GLF evolved into the Los Angeles Gay and Lesbian Community Services Center, Kilhefner became its first executive director. As it grew, it sought the support of wealthy gay people to finance its social work and public relations, with
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The idea for a spiritual conference for gay consciousness exploration came out of Walker's deeply inspired correspondence with Hay beginning in 1976 and culminating a year and a half later when Walker flew to the desert to visit him in early 1978. Timmons writes: "Meeting Walker was a critical link
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Guided by Mica Kindman, Lloyd Fair, Cass Brayton, and Will Roscoe, the San Francisco Faerie Circle had formed a non-profit corporation under the name of NOMENUS (varyingly interpreted as "No Men Us", "No Menace", and "No Menus"), supported by Hay. They raised enough money to put a down payment on
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In 1998, in an ironic reversal toward Walker's position, Hay finally acknowledged in the gay paper Frontiers that his focus had shifted to "concentrating on removing the self-loathing that most gay men find themselves born into," that most gay men are "saturated with," and which is "the big thing
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In 2019, forty years after the fact and into his eighties, Kilhefner claimed that the Radical Faerie movement came out of conversations between Harry and him alone beginning in 1973 about "the course of the Gay Liberation movement and what was missing." Kilhefner went on to further claim that the
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and to the fact that "fairy" had become a pejorative slang term for gay men. Initially, Hay rejected the term "movement" when discussing the Radical Faeries, considering it to instead be a "way of life" for gay males, and he began referring to it as a "not-movement". In organising the event, Hay
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reporting of the second Faerie gathering (in Colorado), and held in conjunction with Sydney's Gay Men's Rap, although this first gathering did not generate any ongoing Faerie activity. A subsequent and unconnected Faerie gathering was held on 9–12 April 1982, at Mandala, a gay spiritual commune
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The Radical Faerie movement was a reaction against the social emptiness that many gay men felt was present both in the heterosexual establishment and the assimilationist gay community. As one Faerie commented, in his opinion mainstream gay culture was "an oppressive parody of straight culture",
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However, despite the division among its founders, the Radical Faerie movement continued to grow, largely as a result of its anti-authoritarian structure, with many participants being unaware of the conflict regarding disowned power agendas. Walker and Kilbourne also continued to be involved in
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An effort to exclude Walker and Kilbourne from all Radical Faerie gatherings was controversially attempted in the early 1990s and, to this day, some anti-psychological individuals, now including Kilhefner as well, attempt to completely erase Walker from his pivotal role in the original
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source of spirituality, wisdom, and initiation. Mitch Walker claims that "because of its indigenous, gay-centered nature, the Radical Faerie movement pioneers a new seriousness about gayness, its depth and potential, thereby heralding a new stage in the meaning of Gay Liberation."
593:, however decided against forming a self-sufficient community, instead choosing to purchase a smaller piece of land that could be stationed by a few caretakers and which could house regular gatherings. In 1987 they purchased Magdalene Farm – an 80-acre property near
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conceptualizing and organizing efforts of the Radical Faeries, and also attempt to erase their own historical participation in those pro-psychological efforts. Hay himself continued to be welcomed at gatherings, coming to be seen as an
425:", with the term "Radical Faerie" having been coined by Hay. The term "Radical" was chosen to reflect both political extremity and the idea of "root" or "essence", while the term "Faerie" was chosen in reference both to the
392:. The four then decided to organize an outdoor conference at which they could discuss with other gay men ideas regarding gay consciousness and spirituality. Kilhefner identified an ideal location from an advert in
505:. Twice as long and almost twice as large as the first, it became known as Faery Woodstock. It also exhibited an increasing influence from the U.S. Pagan movement, as Faeries incorporated elements from Evans'
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Hay's biographer Stuart Timmons described the Faeries as a "mixture of a political alternative, a counter-culture, and a spirituality movement." Peter Hennan asserted that the Faeries contained elements of
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402:, owned by an American named Swami Bill. Hay, Walker, Burnside and Kilhefner visited to check its suitability, and although Hay disliked Bill and didn't want to use the site, Kilhefner insisted.
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Throughout the 1980s the Radical Faerie movement had spread out from the United States and had gatherings in Canada, Australia, the United Kingdom, and Italy, as well as Folleterre in France.
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taking place primarily in bars and not encouraging people to "form bonds or care for each other". In contrast, the Faeries "live their sexuality in a way that is very connected to the earth."
341:
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314:(GLF). He began hosting gay reading groups called, "Gay Voices and Visions" in 1975 at the new center Kilhefner founded, The Gay and Lesbian Community Services Center, later renamed
465:– without the acid!". On the final night of the gathering, they put together a performance of the Symmetricon, an invention of Burnside's, while Hay gave a farewell speech.
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trends of the time, gatherings were held out-of-doors in natural settings. To this end, distinct Radical Faerie communities have created sanctuaries that are "close to the land".
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Walker had written and published many works on gay mysticism, sexuality, depth psychology and liberation, including an article published in the Jungian journal Spring in 1976,
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Around 220 men turned up to the event, despite the fact that the Ashram could only accommodate around 75. Hay gave a welcoming speech in which he outlined his ideas regarding
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invited Hay, Walker, Burnside and Kilhefner to lead a workshop on "New Breakthroughs in the Nature of How We Perceive Gay Consciousness" at the annual conference of the
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into their practices. At that gathering, Dennis Melba'son presented a shawl that he had created with a crocheted depiction of the Northwest European Iron Age deity
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Morgensen, Scott. 2009. "Back and Forth to the Land: Negotiating Rural and Urban Sexuality Among the Radical Faeries." In Ellen Lewin and William L. Leap eds.
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The first Faerie gathering in Australia was held in January 1981, at Tony Newman's Whole Earth Dream Farm near Ourimbah (established in 1974), inspired by the
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Kilhefner becoming concerned at its increasingly assimilationist stance and taking a leave of absence in 1976. He proceeded to enter into a retreat run by
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their time to serious discussion and the other half to recreation, in particular English circle dancing. As more joined the circle, they began meeting in
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Rural land or urban buildings where Faeries come together to live a communal life are called sanctuaries', which may host gatherings from time to time.
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in 1953, Hay stepped down from the Society's leadership, shortly before the other founders were forced to resign by more conservative members.
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691:. The Drag March began in 1994 in response to attempts to ban leather and drag during festivities marking the 25th anniversary of the
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Sanctuaries and gatherings are generally open to all, though specific gatherings may focus on the particular spiritual experience of
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Out in Public: Reinventing Lesbian / Gay Anthropology in a Globalizing World: Readings in Engaged Anthropology
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alongside Hay; these fliers were sent out to gay and leftist bookstores as well as gay community centres and
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includes bronze boot prints that honor 28 people important to the local leather communities, including
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Kilhefner was a skilled community organizer and a main member of the Los Angeles branch of the
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318:, where he served as its first executive director, and which is now the largest in the world.
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Hay and others switched to the older spelling, "faeries", after 1979. See Harry Hay (1996)
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in Arizona in September 1979. The movement has since expanded in tandem with the larger
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854:: A Radical View of Western Civilization and Some of the People It Has Tried to Destroy
618:, a co-founder of Black Leather Wings, and Alexis Sorel, a Black Leather Wings member.
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487:
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Drawing Down the Moon: Witches, Druids, Goddess-Worshipers and Other Pagans in America
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and move to Los Angeles, where they settled into a 1920s house on the eastern edge of
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as part of creative expression. Radical Faerie communities are sometimes inspired by
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Hay was a veteran of gay rights activism, having been a longstanding activist in the
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Blossom of Bone: Reclaiming the Connections between Homoeroticism and the Sacred
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2078:"Hundreds of Drag Queens Fill the NYC Streets Every Year for this Drag March"
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398:; the Sri Ram Ashram was a gay-friendly spiritual retreat in the desert near
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2155:"Radical fairy realness rituals: That's what happens at a Taylor Mac show"
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1996:
Encyclopedia of lesbian, gay, bisexual, and transgender history in America
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1047:"Hold the applause for Facebook's rainbow-colored profiles, activists say"
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2614:
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2261:
Timmons, Stuart (2011), "The Making of a Tribe", in Mark Thompson (ed.),
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transcribed from the 2nd Annual Philly Faerie Gatherette, 15 January 2012
1940:"Community As Sanctuary: How These Retreats Offer Refuge in Rural Places"
1915:"Honoring gay leather culture with art installation in SoMa alleyway – J"
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512:
264:
193:
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Faeries, Bears, and Leathermen: Men in Community Queering the Masculine
486:'s First Presbyterian Church and then the olive grove atop the hill at
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205:
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The Fire in the Moonlight: Stories from the Radical Faeries, 1975-2010
948:. with Richard Neely (Osiris) and Bo Young, foreword by Will Roscoe.
260:
141:
687:, an activist event held the Friday before the corporate-sponsored
361:, where he got into an extended conversation with Hay in May 1978.
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The Fire in Moonlight: Stories from the Radical Faeries, 1975-2010
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472:
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283:
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133:
55:
18:
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Frontiers Newsmagazine (June 26, 1998). "Pp. 99-103". Bob Craig.
809:(Winter 1976), "Visionary Love: The Magickal Gay Spirit-Power",
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676:
Participants at the 1979 Faerie gathering helped establish the
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The Trouble with Harry Hay: Founder of the Modern Gay Movement
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invokes "Radical Faerie realness ritual" during performances.
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attend a rural gathering to discover their "inner Faerie."
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in some peoples' eyes, and a patronized mascot in others.
477:
A Faerie gathering in 1986, with Hay in bottom left corner
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Radically Gay: Gay Liberation in the Words of its Founder
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779:, site of several Faerie gatherings between 1978 and 1989
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The second Faerie gathering took place in August 1980 in
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in Los Angeles. This event convinced Hay and his partner
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2022:
Introduction to New and Alternative Religions in America
1323:
Men Loving Men: A Gay Sex Guide & Consciousness Book
1257:
Leatherfolk: Radical Sex, People, Politics, And Practice
1099:
1097:
2064:, with Murray Edelman, Joey Cain, and Agnes de Garron;
348:. After university, he spent time in Ethiopia with the
152:-focused. Today Radical Faeries embody a wide range of
988:
Zuhören. Listen Without Prejudice. Listen To The Earth
291:, a co-founder of the Radical Faerie movement, in 1996
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Modern pagan organizations based in the United States
2289:, web portal for Faerie-related resources including
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Radical Faeries with banner at 2010 London Gay Pride
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2020:Gallagher, Eugene V.; Ashcraft, W. Michael (2006),
1458:"Don Kilhefner: The Origins of the Radical Faeries"
825:
The Faggots & Their Friends Between Revolutions
612:
San Francisco South of Market Leather History Alley
718:Faeries were a contributing influence to the 2006
220:, the therapeutic culture of self-fulfillment and
2104:"This Year's 'Magical, Strengthening' Drag March"
232:communities, spiritual solemnity coupled with a
2310:Radical Faeries at the Short Mountain Sanctuary
1325:. San Francisco, CA 94140: Gay Sunshine Press.
1232:"Contradictory Views on Radical Faerie Thought"
1045:Carroll, Rory; Holpuch, Amanda (28 June 2015).
427:immortal animistic spirits of European folklore
405:
172:
50:are a loosely affiliated worldwide network and
3014:Modern pagan organizations established in 1979
1362:Visionary Love: A Spirit Book of Gay Mythology
2338:
1285:, vol. 2, Taylor & Francis, p.
657:practices, especially those that incorporate
8:
23:Founders of the Radical Faeries (from left)
2306:(1992) documentary short by Philippe Roques
2024:, Greenwood Publishing Group, p. 260,
1282:Gay histories and cultures: an encyclopedia
562:that's facing us all at the present time."
303:in 1950. After being publicly exposed as a
299:prior to becoming a founding member of the
144:. Faeries tend to be fiercely independent,
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2345:
2331:
2323:
707:features a storyline where the characters
469:Growth, friction, and split: 1979–80
412:Fritz Frurip on the first Faery gathering.
2779:Covenant of Unitarian Universalist Pagans
2180:"Taylor Mac discusses SF inspiration for
811:Gay Sunshine: A Journal of Gay Liberation
610:affiliated with the Radical Faeries. The
574:The Folleterre Faerie Sanctuary in France
346:Student Nonviolent Coordinating Committee
69:, the movement also adopts elements from
1130:
1128:
1126:
1124:
683:In the late 1990s Faeries sustained the
668:co-creating temporary autonomous zones.
423:Spiritual Conference for Radical Fairies
118:Spiritual Conference for Radical Faeries
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1364:. Berkeley, CA 94710: Treeroots Press.
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1205:
1175:
1115:
1103:
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1028:, a journal of Gay Wisdom & Culture
323:The Double: An Archetypal Configuration
1377:
1338:
2739:European Congress of Ethnic Religions
2225:(Revised ed.). London: Penguin.
1495:
1217:
1163:
852:Witchcraft and the Gay Counterculture
606:is an organization for spiritual gay
508:Witchcraft and the Gay Counterculture
384:that they should leave their home in
7:
3019:Modern pagan political organizations
2743:Foundation for Traditional Religions
2182:A 24-Decade History of Popular Music
1944:Foundation for Intentional Community
1876:"Leather Spirituality Organizations"
1259:, Daedalus Publishing, p. 282,
336:community, Kilhefner had studied at
589:some land from a 1983 gathering in
39:, were influenced by the legacy of
2153:Pandolfi, Elizabeth (2015-06-04).
1074:Thompson, Mark (21 January 2003),
990:(in German). Vienna: Eigenverlag.
971:(in German). Vienna: Eigenverlag.
14:
2994:Organizations established in 1979
815:. Republished in Thompson (1987).
789:Modern pagan views on LGBT people
680:in San Francisco that same year.
378:University of Southern California
3004:International LGBT organizations
751:
368:In the autumn of 1978 therapist
236:sensibility, gay liberation and
2246:. Boston: Alyson Publications.
785:, concept proposed by Harry Hay
678:Sisters of Perpetual Indulgence
1240:, vol. 34, archived from
1190:Faeries, Bears, and Leathermen
1:
2799:Ringing Cedars' Anastasianism
2127:Dubowski, Sandi (Fall 2006),
2102:Maurer, Daniel (2018-06-25).
1913:Paull, Laura (21 June 2018).
783:Subject-SUBJECT consciousness
451:Subject-SUBJECT consciousness
65:. Sometimes deemed a form of
54:movement seeking to redefine
2979:LGBT religious organizations
2921:Platonism in the Renaissance
875:Gay Spirit: Myth and Meaning
421:1979, was to be called the "
3029:Counterculture of the 1980s
3024:Counterculture of the 1970s
2178:Barmann, Jay (2017-09-15).
1999:. Charles Scribner's Sons.
1230:Walker, Mitch (Fall 1997),
1194:University of Chicago Press
925:University of Chicago Press
728:, including the casting of
643:environmentally sustainable
316:The Los Angeles LGBT Center
3045:
2880:Writers on modern paganism
622:Sanctuaries and gatherings
417:Their conference, set for
214:mythopoetic men's movement
2129:"Non-Stop Erotic Cabaret"
1993:Stein, Marc, ed. (2004).
1462:The LGBTQ History Project
1360:Walker, Mitchell (1980).
1321:Walker, Mitchell (1977).
1279:Haggerty, George (2000),
637:Faerie sanctuaries adapt
342:anti-Vietnam War movement
280:Foundation: 1978–79
16:Counter-cultural movement
2610:Daco-Thracian (Romanian)
2296:Beginnings of a movement
2240:Timmons, Stuart (1990).
1511:, edited by Will Roscoe.
1431:, pp. 258, 260–261.
1384:: CS1 maint: location (
1345:: CS1 maint: location (
772:Religion and LGBT people
767:LGBT themes in mythology
705:"Stand Up for Ourselves"
685:New York City Drag March
2044:A Sistory: Blow by blow
1255:Thompson, Mark (2004),
1138:. John Wiley and Sons.
455:English country dancing
354:Peace and Freedom Party
136:life while celebrating
97:in the United States.
89:began during the 1970s
2452:German-speaking Europe
2318:Nashville Public Radio
2062:History of the Faeries
1188:Hennen, Peter (2008),
986:Catell, Gunny (2015).
967:Catell, Gunny (2015).
902:, HarperSanFrancisco,
631:
575:
534:
478:
409:
292:
252:
176:
124:movement, challenging
44:
2943:Traditionalist School
2901:Witch-cult hypothesis
2414:Arts and institutions
2265:, White Crane Books,
2159:Charleston City Paper
1019:Radical Faerie Digest
720:John Cameron Mitchell
645:ways of using modern
629:
573:
532:
476:
287:
250:
226:earth-based movements
168:Philosophy and ritual
85:, the Radical Faerie
22:
2769:Church of All Worlds
2440:By country or region
2421:Festivals and events
1973:GLBTQ Social Science
1964:Bonck, John (2015).
1456:Bernadicou, August.
1443:, pp. 261, 264.
595:Grant's Pass, Oregon
340:where he joined the
312:Gay Liberation Front
116:organized the first
63:secular spirituality
41:1960s counterculture
2865:LGBTQ+ and paganism
2806:Neopagan witchcraft
2774:Church of Aphrodite
2667:Peterburgian Vedism
2400:Western esotericism
1840:, pp. 288–289.
1730:, pp. 262–263.
1718:, pp. 273–275.
1682:, pp. 272–273.
1670:, pp. 270–271.
1658:, pp. 269–270.
1634:, pp. 268–269.
1610:, pp. 266–267.
1567:, pp. 264–265.
1237:White Crane Journal
1208:, pp. 248–249.
1118:, pp. 265–268.
1076:"Remembering Harry"
1017:, often dubbed the
828:, with drawings by
604:Black Leather Wings
352:before joining the
297:Communist Party USA
158:sexual orientations
138:eclectic constructs
2916:Nine Noble Virtues
2405:Western philosophy
2134:Filmmaker Magazine
2049:2012-01-29 at the
1778:, pp. 282–83.
1766:, pp. 277–78.
969:Rise like a Faerie
879:St. Martin's Press
777:Running Water Farm
733:Justin Vivian Bond
730:performance artist
672:Cultural influence
632:
576:
535:
479:
444:health food stores
374:Gay Academic Union
301:Mattachine Society
293:
253:
222:self-actualization
146:anti-establishment
132:aspects of modern
45:
2951:
2950:
2838:
2837:
2621:Kemetic Orthodoxy
2582:Ossetian-Scythian
2567:Canarian (Berber)
2390:Reconstructionism
2006:978-0-684-31264-4
1966:"Radical Faeries"
1152:978-1-4051-9101-2
1084:, Here Publishing
997:978-3-200-06410-2
978:978-3-200-03856-1
959:978-1-59021-338-4
950:White Crane Books
934:978-0-226-32727-3
888:978-1-59021-024-6
856:, Fag Rag Books,
839:978-0-930762-00-1
832:, Calamus Books,
655:secular spiritual
503:Boulder, Colorado
338:Howard University
126:commercialization
91:sexual revolution
3036:
2889:Related articles
2794:Pagan Federation
2784:Goddess movement
2764:Christo-Paganism
2654:Rodnovery (list)
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334:Amish Mennonite
332:Raised into an
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202:Native American
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2361:Approaches
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2164:2019-12-16
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