Alternative religious movements have played a significant role in American history. There is no easy definition for these types of groups; their ideas and practices vary. One clear commonality, though, is their development on the sociocultural margins. Thus, inherent in alternative religious movements is a critique of dominant culture, and this offers a powerful means of engaging issues of race in America. Other groups, however, choose to echo prevailing racial ideas as a means of making themselves mainstream. The typical narrative of American religious history is white and Protestant, and alternative religious movements have provided both criticism and approval of that story. While a close look at every alternative religious movement would be impossible, even an abbreviated exploration is revealing. During the antebellum period the question of slavery and the white supremacy that supported it prompted alternative religious movements to ask questions about equality. While many Shakers and Spiritualists recognized value in all, other groups, like the Mormons, encoded contemporary racial assumptions in their early theology. Throughout the 19th and into the 20th century, African Americans and Native Americans criticized white supremacy by offering alternative explanations of humanity’s history and destiny. The 1890s Ghost Dance movement envisioned an Indian paradise devoid of whites, and in the early 20th century black alternative movements in northern cities emphasized the religious significance of their blackness. Though these groups criticized the white supremacy surrounding them, others continued to emphasize the superiority of whiteness. In the latter part of the 20th century, many Americans associated racialized alternative religious movements, such as the Nation of Islam, the International Society of Krishna Consciousness, and the Peoples Temple, with fear or brainwashing. In examining how alternative religious movements engage racial assumptions, articulate racial discourse, or create religio-racial identities, a study of these movements illuminates the interplay between religion and culture in American history.
Emily Suzanne Clark
Chas S. Clifton
Paganism is based largely in an Enlightenment-era rejection of Christianity and Romantic-era ideas of the individual experience, emotion, and creativity, combined with a search for true ethnic culture in the lore and practices of the pre-Christian past and a rejection of universal transcendental religion, in favor of the local, the particular, the polytheistic, and the animist. Particularly in the United States, Pagans have challenged governmental accommodations for existing religions by demanding equal status in public spaces. Contemporary Pagan groups began forming in the 1930s, but the largest, Wicca, emerged in the United Kingdom in the early 1950s.