[The Pomegranate 17.1-2 (2015) 194-205] doi: 10.1558/pome.v17i1-2.29756 ISSN 1528-0268 (print) ISSN 1743-1735 (online) Pagan(ish) Senses and Sensibilities Adrian Ivakhiv1 Environmental Program University of Vermont The Bitersweet 153 South Prospect Street Burlington, VT 05401 aivakhiv@uvm.edu If there is an easier task for an academic than to write one’s “academic biography,” I’m not sure what it is. We academics are always thinking about what we do, documenting it, and explaining it to others, whether in the process of annual performance reviews, tenure or full professor applications, research proposals, grant applications, and whatnot. (Some would call that the academic meat grinder.) Many of us don’t get to be very personal in these accounts—we’re cultivating a certain ersona, but it s alwa s ai ed at s eciic rofessional goals. So the opportunity to bring things to a more personal and biographical level should be welcomed. But wait…my career isn’t over yet, nor (I hope) even close to it, so I’m not prepared to write my memoirs yet. And I’m not being asked for an academic biography in general, but one that is relevant to Pagan studies a ield that is hardl ainstrea in acade e or anywhere else. It’s an interesting challenge. On the assumption that a set of such biogra hies will ro ide an interesting read of the ield, I’m happy to take it up, and I’ll do so by following the outline of questions provided. When did you irst become interested in the academic study of contemporary Paganism? How did this come about? What sorts of responses, real and imagined, did you encounter from academics and Pagans? 1. Adrian Ivakhiv is Professor of Environmental Thought and Culture at the University of Vermont's Rubenstein School of Environment and Natural Resources. © Equinox Publishing Ltd 2016. Ofice 415, The Workstation, 15 Paternoster Row, Shefield S1 2BX. Ivakhiv Pagan(ish) Senses and Sensibilities 195 My interest in Pagan studies evolved alongside a broad array of intellectual and experiential pursuits, beginning in childhood. I was a voracious reader who developed a passion for metaphysical questions, dee interest in science and s eculati e iction Robert einlein, Frank Herbert, Ursula LeGuin, Samuel Delany, and others), and genuine curiosity about unexplained and extraordinary things, from UFOs and psychic phenomena to the mystical and magical. All of these ixed together with the for ati e in uence of Eastern Christian (Ukrainian Catholic) background, which with its contemplative music, rich and idiosyncratic iconography, and heavily storied sense of geography and temporality provided a fertile ground for religious and experiential exploration. s an undergraduate in ine arts studies at ork ni ersit in Toronto, I felt genuine joy in discovering the suddenly wide-open world of philosophical and political ideas, religious beliefs, and cultural practices. I delved into the 1960s counterculture (which I had been too young to participate in, having been born in 1962), the antinuclear movement, consciousness exploration, health foods, anarchism, communitarianism, indigenous solidarity, existentialism, and musical and artistic pursuits that included psychedelic and cosmic rock, electronic and experimental music, punk and post-punk, free jazz, Beat poetry and literature, multi-media and installation art, Dada and Surrealism, and the ritualistic theatre of Jerzy Grotowski (many of these not just as reader/listener/appreciator, but as dabbling practitioner, too). Alongside those, I explored Buddhist meditation, Daoist philosophy, yoga and Tai Chi, the Gurdjieff Work, ritual magic, and sundry forms of esoteric and mystical practice from Eastern and Western sources (including, and never quite rejecting, the Eastern Christianity of my ancestry). All of these stayed with me to varying degrees. Experience in the Canadian wilderness—initially through being an active member of a Ukrainian scouting organization—seemed to so ehow naturall ow into en o ent at isiting Pagan festivals (WiccanFest outside Toronto, Pagan Spirit Gathering, and Starwood), with Paganism ultimately seeming more “homeish” than other religions, for the same reasons that many Pagans declare their turn to the faith as a homecoming rather than a conversion. There was also a certain transgressive lure to it for me, a former Catholic altar and choir boy, which added to the fascination (as, for a while, had the heavy metal music of Black Sabbath and others). © Equinox Publishing Ltd 2016 196 The Pomegranate 17.1-2 (2015) Returning to York to do a graduate degree in environmental studies, I pursued a master’s project that arose from my travels across Europe in quest of “traditional ecoculture,” or something like it, in the Celtic and Slavic backwaters of western Ireland, northern Scotland, southern Poland, and Ukraine. Returning to Ukraine as a Canada-USSR scholar in 1989–90, I delved deeper into the intersections between culture, environment, and religion, and acquainted myself with leaders of the nascent Ukrainian independence movement, including writers and artists, but also some of the originators of the Pagan and Native Faith resurgence. (Some years later I was to follow up the latter with more extensive research on Ukrainian Native Faith.) My master’s thesis, entitled “Indigenicity, Sacredness, and the Ecology of Mind,” focused on the potential for “reindigenization” of consciousness as part of an emergent “ecological epistemology.” In all of this, I felt supported by my academic mentors, especially by my advisor, eco-theorist, naturalist, and radio and television broadcaster John Livingston. My mentors were an unusual bunch at a place—York’s Faculty of Environmental Studies—that was wildly interdisciplinary. When I began work there, in the early 1990s, on a doctoral dissertation on sacred space and the politics of landscape within contemporary eco-spiritual communities—eventually it became a study of two alternative spirituality havens—Glastonbury, England, and Sedona, Arizona—I knew I was doing what fascinated me, and I knew that the work of translation across diverse intellectual and cultural communities would be my fate as a boundary-crossing academic. My advisory committee was to include, at various times, a cultural sociologist and media studies scholar (my advisor, Jody Berland), a religion scholar, a Continental philosopher, a political geographer, an ecophilosopher, and a cultural anthropologist. Following a stint as a lecturer at York, I was hired in 2000 into a tenure-track crossappointment between environmental studies and religious studies/ anthropology at the University of Wisconsin Oshkosh. Within three years, I applied for and was hired into my current position in environmental studies at the University of Vermont. What was your irst academic publication in Pagan studies? What motivated it? Where was it published? What sorts of responses did you receive? I had written a few popular publications on Paganish themes, mostly published under pen names (e.g., “Hymn to Pan Polymorph” by © Equinox Publishing Ltd 2016 Ivakhiv Pagan(ish) Senses and Sensibilities 197 cra ish, or The Sla ic S irit and the Earth b Sla o r hornozemnyi,” a name that translates from Ukrainian as “Peace-Glorying Black Earther . irst acade ic ublication on the es of agic, ritual, consciousness, and ecology—came out in the ecophilosophy journal The Trumpeter in 1991. It eventually developed into the chapter “The Resurgence of Magical Religion as a Response to the Crisis of Modernity,” published in the anthology Magical Religion and Modern Witchcraft.2 The chapter has always gotten warm responses from those who have told me they read it. Other early popular or academic publications included “The Cosmos of the Ancient Slavs”3 and “Scholarship on the Ancient Eastern Slavs: A Bibliographic Overview.”4 These themes of magic, imagination, ritual, and identity (Slavic or otherwise) have continued as themes through my scholarly career. What role does your Pagan studies work play in your overall academic career? What sorts of responses have you had from the institutions you work in to your Pagan studies research? o erall acade ic career has co e to be deined b the rubric of “environmental thought and culture.” Within this, I focus on conceptualizations of the changing relationship between humans and the nonhuman world. This includes ethnographic work on cultural perceptions of environmental change; study of the role of media in an ever more digital and global environment; in-depth study of cultural and edia docu ents, including il s, isual art, and usic and theoretical work on the nature-culture nexus. My work in Pagan studies is comfortably lodged within this broader set of interests, and helps to inform my own theorization of the issues I study, but it has not always been central to my research, except for a few periods. My doctoral dissertation, carried out in the mid-1990s, was a stud of two centers of ecos iritualit , which included signiicant Pagan-ish populations, but also a more diffuse form of alternative spirituality that falls more comfortably into the “ASANAS” (Alternative Spirituality and New Age Studies) rubric. Published in 2001 as Claiming Sacred Ground: Pilgrims and Politics at Glastonbury 2. Adrian Ivakhiv, “The Resurgence of Magical Religion as a response to the Crisis of Modernity,” in Magical Religion and Modern Witchcraft, ed. James R. Lewis (Albany: State University of New York Press, 1996), 237–65. 3. Adrian Ivakhiv, “The Cosmos of the Ancient Slavs,” Gnosis 31 (1994): 28–35. 4. Adrian Ivakhiv, “Scholarship on the Ancient Eastern Slavs: A Bibliographic Overview,” Ethnic Forum 15, nos. 1–2 (1995): 162–75. © Equinox Publishing Ltd 2016 198 The Pomegranate 17.1-2 (2015) and Sedona,5 the book theorizes the place of such places—small but vibrant magnets for diverse forms of earth-based religion—within changing global cultural, religious, and political-economic contexts in which struggles over the Earth and the sacred play themselves out in acutel con ictual, and interesting, wa s. The book s focus on the phenomenology of place-based experiential practice remains highly relevant to understanding nature-based religiosity in all its forms, and its detailed histories of the two places and (multiple) communities in question remain required reading for anyone interested in these two sites. n the earl 2000s, carried out ieldwork a ong krainian Pagans and Native Faith believers, which was published in a series of articles and book chapters (in Nova Religio, The Pomegranate, and elsewhere).6 Together with my earlier book and a well-attended panel appearance at the American Academy of Religion, these led to an hour-long inter iew roile on rista Ti ett s nationall s ndicated radio show Speaking of Faith (now called On Being . Sandwiched between roiles of Wangari Maathai and Thich Nhat Hanh, I felt honored, if a little nerous, to be the show s irst featured Pagan guest. Pagans, ncient and odern aired irst on une 12, 200 and has been re la ed a few times since. It is still available online, but its collection of several dozen comments was deleted when the program moved to a new name and web site.7 Responses to my work from colleagues has varied. My position is cross-appointed between a highly interdisciplinary environmental studies program and a largely science-based school of environment and natural resources; in the latter, I have only one or two humanist colleagues, so ha e had to ex end signiicant effort o er the ears to explain what I do. The Speaking of Faith interview aroused interest a ong colleagues because of its high roile, with so e reactions 5. Adrian Ivakhiv, Claiming Sacred Ground Pilgrims and Politics at Glastonbury and Sedona (Bloomington: Indiana University Press, 2001), http://public.eblib.com/ choice/publicfullrecord.aspx?p=121819. 6. Adrian Ivakhiv, “In Search of Deeper Identities: Paganism and Native Faith in Contemporary Ukraine,” Nova Religio 8, no. 3 (2005): 7–38; “Nature and Ethnicity in East European Paganism: An Environmental Ethics of the Religious Right?” Pomegranate 7, no. 2 (2005): 194–225, reprinted in Paganism (Critical Concepts in Religious Studies), vol. 2, Ecology, ed. B. J. Davy (London: Routledge, 2008), 213–42; “The Revival of Ukrainian Native Faith,” Modern Paganism in World Cultures: Comparative Perspectives, ed. Michael F. Strmiska (Santa Barbara: ABC-Clio, 2006), 209–39. 7. “Pagans: Ancient and Modern,” On Being, 12 June 2008, http://www.onbeing.org/program/pagans-ancient-and-modern/139. © Equinox Publishing Ltd 2016 Ivakhiv Pagan(ish) Senses and Sensibilities 199 being quite positive and supportive, and others more mixed and a little incomprehending. I have rarely felt any outright hostility, dismissiveness, or discrimination against me for this work. But since leaving my previous religious studies cross-appointment, I have felt a need to aintain a recogni abl en iron ental research roile, within which the stud of Paganis is not as co fortable a it as would like it to be. (That said, I’ve just graduated a student whose thesis was likel the irst aster of science on faer faith granted b a school of natural resources in the United States!) Interestingly, with respect to the Speaking of Faith interview, I have found that Pagans themselves did not necessarily appreciate being represented by an academic who was largely unknown in their own community. So it goes. Who are some of the most signiicant inluences on your academic work in Pagan Studies? I cannot imagine studying contemporary Paganism without the tremendous work of those colleagues who have led in the growth of the ield o er the last few decades eo le like ichael ork, raha Harvey, Bron Taylor, Chas S. Clifton, Sarah Pike, Doug Ezzy, Sabina Magliocco, Helen Berger, Jenny Blain, Michael Strmiska, Wendy rifin, and an others. E en less can i agine it without the ioneering popularizations of Starhawk and especially the late Margo Adler. Ronald Hutton’s historical research towers above all other recent efforts to understand where contemporary Paganism (especially the British kind) comes from. Many other historians, anthropologists, mythographers, and philosophers have done important work in reconstructing the beliefs and practices of ancient Pagan cultures: Ramsay MacMullen and Pierre Hadot are two that come to mind, but the work of Eliade, Dumézil, Gimbutas, Ivanov and Toporo , and an others certainl in uenced e at one oint or another, as (eventually) did their critics. So have more recent theoreticians of ritual, sacred space, indigenous religion, embodiment, postcoloniality, religious globalization, and the like; the names worth mentioning there are too numerous to even start listing. My own approach to the ield has also been strongl in uenced b those whose work in the environmental humanities, geography, cultural anthropology, and related ields i inges on thinking of religion and the nature culture nexus: Bruno Latour, Michel Serres, Donna Haraway, Isabelle Stengers, Tim Ingold, Doreen Massey, Anna Tsing, and many others. © Equinox Publishing Ltd 2016 200 The Pomegranate 17.1-2 (2015) What are some of the high points in your academic publications in Pagan studies? What was going on for you at the time of those publications? At what stage of your academic career were you? How do these publications relate to the development of your broader academic self-understanding? How does your work in Pagan studies relate to your other academic work, including both publications and teaching? My work on the post-1989 resurgence of Ukrainian Paganism and ati e aith was the irst in de th treat ent of this to ic in the English-language world. Today it has been surpassed in its details by Maria Lesiv’s study The Return of Ancestral Gods: Modern Ukrainian Paganism as an Alternative Vision for a Nation8 (I served as Maria’s external dissertation examiner). But the contributions I made in documenting and theorizing Native Faith in the Ukrainian context remain, I think, invaluable. I also consider my Claiming Sacred Ground to include important analyses of space, place, landscape, nature, and the sacred that retain their relevance for Pagan conceptions of their own religious practices. These publications came at an early stage of my academic career, but they remain central to my development as a researcher and theorist. My more recent work, which has been focused in ecocriticism, environmental philosophy, cultural geography, and visual and media studies, has only indirectly addressed the core interests animating Pagan studies today. But the theorization of the imagination that features across all my writings—from the earlier work on magic to my recent book on the “moving image”9—is imbued with the same impulse that brought me to Pagan studies, and future writing will address this connection more directly. My scholarship on Ukrainian Paganism has also folded into ongoing work on national identity, sacred space, and cultural and natural heritage in that country and elsewhere.10 8. Mariya Lesiv, The Return of Ancestral Gods: Modern Ukrainian Paganism as an Alternative Vision for a Nation (Montreal: McGill-Queen’s University Press, 2013). http://librarytitles.ebrary.com/id/10787149. 9. Adrian Ivakhiv, Ecologies of the Moving Image: Cinema, Affect, Nature (Waterloo, Canada: Wilfrid Laurier University Press Environmental Humanities Series, 2013). 10. E.g., Adrian Ivakhiv, “Toward a Multicultural Ecology,” Organization and Environment 15.4 (2002): 389–409; “Coloring Cape Breton ‘Celtic’: Topographies of Culture and Identity in Cape Breton Island,” Ethnologies 27, no. 2 (2006): 107–36; Toward a eogra h of Religion On the S atial i ension of Signiicance, © Equinox Publishing Ltd 2016 Ivakhiv Pagan(ish) Senses and Sensibilities 201 Do you think the discipline of Pagan studies has distinctive characteristics, and things to offer the broader discipline of religion studies, or the history, or sociology of religion? Pagan studies shares with an subields of religious studies an interest in forms of religious belief and expression that are commonly misunderstood and that, therefore, require careful and nuanced treatment. Since an researchers in the ield are, to one extent or another, acti e participants in the communities they study, issues of scholarly positioning (including methods such as auto-ethnography) arise more acutel than elsewhere. But there are so e s eciic characteristics that belie e add alue to the ield s distincti e contribution to the stud of religion. These concern Paganism’s place as a religion that is centrally and often uniquely concerned with the natural world, with matter and biological life, with conceptualization of earthly being (in a general sense) and ecological crisis, and, though more debatably, with the role of images, icons, representations of deity and transhuman agency, and everyday and cultic practices in the relationship between people and nature. Here is where I believe Paganism’s signiicance extends be ond the co unit of belie ing and racticing, self identiied Pagans. These issues are related to a tension that I have experienced in my own relationship to Paganism. This is the tension of the upper versus lower case “p”: Is P/paganism a religion among other religions, or is it something else, such as a sensibility, an approach to the world, a philosophical mindset, or even a way of conceiving of Annals of the Association of American Geographers 96, no. 1 (2005): 169–75; “Stoking the Heart of (a Certain) Europe: Crafting Hybrid Identities in the Ukraine-EU Borderlands,” Spaces of Identity 6, no. 1 (2006): 11–44; C. M. Tucker and A. J. Ivakhiv, “Intersections of Nature, Science, and Religion: An Introduction,” with Catherine M. Tucker, in Nature, Science, and Religion: Intersections Shaping Society and the Environment, ed. Catherine M. Tucker (Santa Fe, NM: School of Advanced Research Press, 2012), 3–21; “Religious (Re)Turns in the Wake of Global Nature: Toward a Cosmopolitics,” in C. M. Tucker, ed., Nature, Science, and Religion (Santa Fe, NM: School of Advanced Research Press, 2012), 213–30; “Green Pilgrimage: Problems and Prospects for Ecology and Peace-Building,” Pilgrims and Pilgrimages as Peacemakers in Christianity, Judaism, and Islam, ed. A. Pazos and C. Gonzales Paz (Ashgate Press/ Compostela International Studies in Pilgrimage History and Culture, 2013), 85–103; M. Sonevytsky and A. Ivakhiv, “Late Soviet Discourses of Nature and the Natural: Musical Avtentyka, Native Faith, and Environmentalism After Chernobyl,” in Ecomusicology: A Field Guide, ed. Aaron S. Allen and Kevin Dawe (New York: Routledge Research in Music Series, 2016), 135–146. © Equinox Publishing Ltd 2016 202 The Pomegranate 17.1-2 (2015) religion that is more encompassing than others? There is certainly value for Pagans to have their religious beliefs and practices recognized as such. But I believe there is also value in making a case for an earth-honoring spirituality that encompasses philosophy, science, artistic practice, and more, and that infuses many “religions” in diverse ways—something that they forget to their detriment. In this latter sense, paganism may be something to be rediscovered within the manifold practices by which humans experience value, agency, and mystery in (and beyond) the world around them. As most scholars of Paganism concede, Paganism can only ever refer to paganisms; it is always multiple, just as are its deities (typicall . s such, there can be no church or centrali ed authorit deining who or what qualiies as Pagan. t is in this ulti licit , and in the ambiguity that it gives rise to, that paganism—with or without the capital “P”—may have something distinctive to contribute to the understanding of religion. Do you have a sense of community among Pagan studies academics? How did you get to know other Pagan studies academics and what are the important points of contact with them? Yes, I feel a strong sense of community among the Pagan studies academics I have come to know over many years of conversation—both through meetings such as the American Academy of Religion’s Contemporary Pagan Studies Group (and related groups, like the Religion and Ecology Section), the International Society for the Study of Religion, Nature, and Culture, and others, and through listservs, social media, and email. Those connections have been central to my feeling of membership within that community. How does your academic work relate to your religious practice, if you have one? Religion has been a complex part of my life, and one that has required extensive negotiation, especially given my upbringing within a strongly religious (Ukrainian Catholic) family and in a social context that I remain connected to. My personal and scholarly explorations have made it impossible for me to identify myself in any simple way, as I’m all too aware of the social variability and historical contingency of labels, and even of the meanings of the terms “religion” and “spirituality.” I have sometimes been actively involved in © Equinox Publishing Ltd 2016 Ivakhiv Pagan(ish) Senses and Sensibilities 203 communities, including Pagan and other kinds (Buddhist, Christian, Quaker, as well as political and environmental communities), but this has often been separate from the core of regular spiritual ractice that ha e aintained o er the last thirt i e ears, which is eclectic in its sources and philosophical in its sensibility. Ultimately, I see the religious as part and parcel of the task of living, which is philosophical (a matter of theory and questioning), ethical (a matter of practical relations), and aesthetic (a matter of openness to experience and to the expressive materiality of the world). Religion, in this sense, is the practice by which we cultivate better relations with others and with the earth. In the end, I feel more committed to a kind of pantheistic universalism—an Earthism o en to a sterious uni erse than do to an s eciic tradition or denomination. What opportunities and challenges do you see in the future for Pagan studies? challenge see for the ield co es fro its arginalit is is the larger ield of religious studies. Scholars of Paganis are one s all piece of a much larger fabric, and so what they offer can only have li ited i act. This is es eciall the case when the ow of theories and methods operates in one direction only: that is, when we apply ideas to the study of Paganism that were developed elsewhere. The way to address this, as I see it, is to let the subject matter itself—which, as I’ve argued, is much larger than a mere minority “religion”—dictate the directions in which our thinking and investigation might go. This would open up a wide berth for intellectual and creative investigation. Paganism in this broader sense is found everywhere: in popular culture (from the obvious—the music of Led e elin, the il s of enneth nger and a a eren, the nature spirits in Avatar or the il s of a ao i a aki to the er asi e paganish currents in rock, heavy metal, R&B, psychedelic, and other musical forms) and in cultures around the world; in recent disciplinary shifts such as anthropology’s “ontological” and “cosmopolitical” turns (via the work of Latour, Viveiros de Castro, Descola, de la Cadena, Kohn, and others); and in the writings of philosophers across the spectrum, from well-known French and German thinkers—Nietzsche, Heidegger, Foucault, Lyotard, Serres, Deleuze, Sloterdijk—to Asian, African, South American, and indigenous/ aboriginal thinkers across the ages and today. © Equinox Publishing Ltd 2016 204 The Pomegranate 17.1-2 (2015) oes inding aganis in these laces render the ield of Pagan studies too vacuous? Perhaps. Some will want to retain a tighter gri on their own identities, and to establish the ore ir l as an option along the spectrum of religious options. That’s not a problem that I am very concerned with, though I understand and respect when it arises for others. There is room for both of these approaches on this pagan earth. Bibliography Ivakhiv, Adrian J. Claiming Sacred Ground Pilgrims and Politics at Glastonbury and Sedona. Bloomington: Indiana University Press, 2001. http://public.eblib.com/ choice/publicfullrecord.aspx?p=121819. ——. “‘Coloring Cape Breton ‘Celtic’: Topographies of Culture and Identity in Cape Breton Island.” Ethnologies 27, no. 2 (2006): 107–136. http://dx.doi.org/10.7202/ 014043ar ——. “The Cosmos of the Ancient Slavs.” Gnosis 31 (1994): 28–35. ——. Ecologies of the Moving Image: Cinema, Affect, Nature. Waterloo, Ont.: Wilfrid Laurier University Press Environmental Humanities Series, 2013. ——. “Green Pilgrimage: Problems and Prospects for Ecology and Peace-Building.” In Pilgrims and Pilgrimages as Peacemakers in Christianity, Judaism, and Islam, edited by A. Pazos and C. Gonzales Paz, 85-103. Ashgate Press/Compostela International Studies in Pilgrimage History and Culture, 2013. ——. “In Search of Deeper Identities: Paganism and Native Faith in Contemporary Ukraine.” Nova Religio 8.3 (2005): 7–38. http://dx.doi.org/10.1525/nr.2005.8.3.7. ——. “Nature and Ethnicity in East European Paganism: An Environmental Ethics of the Religious Right?” Pomegranate 7, no. 2 (2005): 194–225, reprinted in Paganism, Vol. 2, Ecology, edited by Barbara Jane Davy, 213–42. Critical Concepts in Religious Studies. London: Routledge, 2008. ——. “Religious (Re)Turns in the Wake of Global Nature: Toward a Cosmopolitics.” In Nature, Science, and Religion: Intersections Shaping Society and the Environment, 213–30. Santa Fe, N.M.: School of Advanced Research Press, 2012. ——. “The Resurgence of Magical Religion as a response to the Crisis of Modernity.” In Magical Religion and Modern Witchcraft, edited by James R. Lewis, 237–65. Albany: State University of New York Press, 1996. ——. “The Revival of Ukrainian Native Faith.” In Modern Paganism in World Cultures: Comparative Perspectives, ed. Michael F. Strmiska, 206–39. Santa Barbara: ABCClio, 2006. ——. “Scholarship on the Ancient Eastern Slavs: A Bibliographic Overview.” Ethnic Forum 15, nos. 1–2 (1995): 162–75. ——. “Stoking the Heart of (a Certain) Europe: Crafting Hybrid Identities in the Ukraine-EU Borderlands.” Spaces of Identity 6, no. 1 (2006): 11–44. ——. Toward a eogra h of Religion On the S atial i ension of Signiicance. Annals of the Association of American Geographers 96, no. 1 (2005): 169–75. http:// dx.doi.org/10.1111/j.1467-8306.2006.00505.x ——. “Toward a Multicultural Ecology,” Organization and Environment 15, no. 4 (2002): 389–409. http://dx.doi.org/10.1177/1086026602238169. © Equinox Publishing Ltd 2016 Ivakhiv Pagan(ish) Senses and Sensibilities 205 Ivakhiv, Adrian J., and Catherine M. Tucker. “Intersections of Nature, Science, and Religion: An Introduction.” In Nature, Science, and Religion: Intersections Shaping Society and the Environment, edited by Catherine M. Tucker, 3–21. Santa Fe, NM: School of Advanced Research Press, 2012. Lesiv, Mariya. The Return of Ancestral Gods: Modern Ukrainian Paganism as an Alternative Vision for a Nation. Montreal: McGill-Queen’s University Press, 2013. http://librarytitles.ebrary.com/id/10787149. Sonevytsky, Maria, and Adrian Ivakhiv. “Late Soviet Discourses of Nature and the Natural: Musical Avtentyka, Native Faith, and Environmentalism After Chernobyl.” In Ecomusicology: A Field Guide, edited by Aaron S. Allen and Kevin Dawe, 135–46. New York: Routledge, 2016. © Equinox Publishing Ltd 2016