Dery’s (1996) use of the term infers that technology is only or mainly important to
a certain subsect of Neo-Pagans. Yet this inference that other Neo-Pagans avoid
modern contrivances needs to be dispelled. Davis (1998) assumes what we consider
to be a more supportable position vis-à-vis the relation of technology to
contemporary paganism. In contrast with Dery’s more exclusive definition, Davis
notes how technology has become intertwined with the lives and identities of Neo-
Pagans. For instance, he cites studies suggesting that an “amazingly” high percentage
of Neo-Pagans are employed in technical and technological fields (ibid.:180). Their
“experimental spiritual pragmatism” has enabled Neo-Pagans to embrace new
technologies that relate to their practices and rituals, such as astrological or Tarot
card software, and the online community that enables them to communicate and
plan gatherings (ibid.:186). Pike (2001:2–3) also notes the central role of email and
websites in planning Neo-Pagan events, which relates them yet again to Burning
Man^10 and raves (e.g. Gibson 1999).
While revealing some very interesting developments in contemporary Neo-
Paganism, the term “techno-pagan” may not necessarily distinguish between
different groups and practices for, as we argue here, many groups utilize and
embrace technology in their organization, communication, and rites. We might,
therefore, consider that Burning Man and post-raves share elements in common
with Neo-Paganism, and resist the oversimplification that these events are
technology-embracing “techno-pagan” events, casting other Neo-Pagans in the
inaccurate role of dogmatic, electricity-shunning purists, akin to some sort of
Wiccan Amish. Instead, we must recognize the technology-savvy consumer who
stands behind many contemporary pagan altars. While we are doing this, we might
also recognize the premodern, born-to-be-wild spirit that lies, perhaps tightly coiled,
like a pre-strike rattlesnake, within the computer-using, cell phonetoting, high-tech
contemporary Western consumer (Davis 1998).
Common ground: post-raves, Burning Man, and Neo-Pagan
festivalsThere are many important elements shared by Burning Man, post-raves like the
Australian outdoor doof, and Neo-Pagan festivals. Many of these commonalities are
rooted in the Neo-Pagan emphasis on embodiment and the Earth, and enhanced by
an ethos of anti-authoritarian, spontaneous participation. Evocative of the role of
the doof dance floor and the burning of the Man, Pike (2001) describes the
centrality and importance of the frenetic drumming and dancing that surround the
Neo-Pagan “festival fire” at such gatherings as the Starwood festival. She describes
dancers dressed in dark capes and gauze gowns, wearing costumes or masks, naked
and “adorned only with jewelry or tattoos” or feathers, holding fluorescent wands,
candles, or sparklers (ibid.:182). Although the site is carefully prepared, the fire event
planned and beginning with a choreographed dance and procession, “once the fire is
lit there is no leader, no orchestration, no focus of attention, and the ritual develops
296 ROBERT V.KOZINETS AND JOHN F.SHERRY, JR