{"id":753,"date":"2025-05-05T13:26:18","date_gmt":"2025-05-05T12:26:18","guid":{"rendered":"https:\/\/flameoffrith.org\/?page_id=753"},"modified":"2025-05-06T08:57:53","modified_gmt":"2025-05-06T07:57:53","slug":"language-a-key-to-change-and-inclusion","status":"publish","type":"page","link":"https:\/\/flameoffrith.org\/index.php\/language-a-key-to-change-and-inclusion\/","title":{"rendered":"Language: A Key to Change and Inclusion"},"content":{"rendered":"\n
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Inclusion begins with recognising your own privileges and using them to help dismantle barriers others face.<\/em><\/p>\n<\/blockquote>\n\n\n\n

The Importance of Language<\/strong>
There\u2019s a saying: nothing is as changeable as human beings. This certainly applies to life, which is a series of constant changes. It stands to reason, then, that culture is not a fixed entity; societies are always evolving and continually influencing one another. What we accept as true today may later turn out to be different. History offers countless examples of this. The way we think about issues, and how we choose to relate to one another, is always subject to change. Language evolves alongside this\u2014quite rightly so. The meanings of words can shift; some fade from everyday use, while others emerge, often when long-standing realities finally find the words to describe them. Language develops in response to societal shifts, shaped by technology, culture, politics and more. Social movements such as feminism, the LGBTQIA+ movement and the anti-racism movement have prompted us to re-evaluate how we use language. Inclusivity and diversity likewise call for more mindful word choices. For example, we might say \u2018human power\u2019 instead of \u2018manpower\u2019, and simply \u2018nurse\u2019 rather than specifying \u2018male\u2019 or \u2018female\u2019. We consider pronouns by including they\/them alongside he\/him and she\/her, and we use \u2018white\u2019 rather than \u2018Caucasian\u2019. \u2018Ladies and gentlemen\u2019 can be replaced with \u2018esteemed guests\u2019 or \u2018dear participants\u2019. These examples show how language adapts in response to greater awareness and social progress.
<\/p>\n\n\n\n

Language and Inclusion<\/strong>
Not everyone embraces these kinds of language changes in the same way. At times, it can feel like navigating a maze \u2014 confusing, unclear, and leaving us unsure about what’s acceptable or when we\u2019re expected to learn new terms. You might find it unnecessary, or even restrictive, and that\u2019s entirely understandable; it takes time to adjust. Yet realize that thoughtful use of language plays a vital role in treating one another with greater equality. Our capacity for kindness, understanding, and compassion is more than enough to support a shift in perspective. In doing so, we can work towards a truly inclusive and diverse societies and communities where everyone has the opportunity to flourish.<\/p>\n\n\n\n

In the context of heathen gatherings, for instance, consider talking with participants about safety \u2014 not just physical safety, but emotional and psychological safety too. That means creating a space where everyone could feel free to be themselves, without fear of judgement or exclusion. Try to imagine what life is like for people who still belong to population groups regarded as \u2018lesser\u2019 \u2014 perhaps because of their skin colour, or a disability. In the Netherlands, institutional racism has only recently started to be acknowledged, often still reluctantly. The United Nations adopted the Convention on the Rights of Persons with Disabilities back in 2006. Yet the Netherlands did not sign until ten years later, in 2016 \u2014 by which point 150 other countries had already done so.<\/p>\n\n\n\n

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Listening, reading, and learning are the first steps towards embracing new insights and deepening our understanding.<\/em><\/p>\n<\/blockquote>\n\n\n\n

Although progress has been made, many shortcomings remain. Cultural and societal change can take years \u2014 even generations. It is absolutely right that people from groups facing social exclusion or disadvantage demand their rights and their full place in society. This includes people with disabilities or chronic illnesses, those with mental health conditions, neurodivergent people, Black people, people of colour, LGBTQIA+ people, women, and refugees.<\/p>\n\n\n\n

Improvement often requires challenging the status quo. That might mean speaking out against injustice in small, everyday ways. But if you yourself belong to a marginalised group \u2014 such as women, disabled people, or LGBTQIA+ individuals \u2014 you\u2019re likely to be labelled \u2018aggressive\u2019 when you do so. Assertiveness is frequently mistaken for aggression, and the typical response is to ignore or dismiss you.<\/p>\n\n\n\n

Inclusivity: A Lifelong Learning Journey<\/strong>
Being inclusive calls for a lifelong commitment to learning. Within heathen and pagan groups, organisations and communities lies a valuable opportunity: we can lead by example, actively fostering inclusivity through both our words and our actions. This requires awareness, engagement, and a willingness to act \u2014 with the concept of being an ally taking centre stage. Being an ally involves more than voicing support. It means actively working towards equal opportunities, mutual respect, and justice for people from marginalised groups. It\u2019s about recognising and challenging structural barriers and inequalities. A key principle to remember is: Nothing about us, without us. True inclusion can only happen when the people directly affected are themselves involved.<\/p>\n\n\n\n

In everyday life, we\u2019re constantly making efforts for one another: holding doors open, helping a neighbour with their shopping, or rearranging our plans to support a friend. These gestures feel natural and obvious. Inclusion is, at its core, no different \u2014 it’s about choosing to care for each other. This kind of effort isn\u2019t a burden; it simply asks for more conscious intention. It offers us a chance to put our pagan values into practice and co-create a world where we truly see and honour one another, where talents are recognised and welcomed. That said, we know it\u2019s not always easy. It can be uncomfortable to address these matters, especially when they arise within our own communities. Imagine finding a group where you finally feel at home, yet still holding back part of yourself for fear of rejection \u2014 or worse, being merely tolerated. This hesitation is understandable, particularly within pagan circles, where connection and mutual respect are held in such high regard. And yet, this is exactly where our strength lies. By engaging in open, honest conversations, we strengthen our communities and create safer, more welcoming spaces for all.<\/p>\n\n\n\n

Inclusion requires conscious choices. Let\u2019s take collective responsibility not only to speak inclusive words but to live them. Let\u2019s be allies in the broadest and truest sense \u2014 not out of duty, but from a genuine desire to contribute to more just and inclusive communities. Inclusion is never a one-off task. It\u2019s an ongoing process, a shared journey of learning, growing, and building a space where everyone can feel safe and welcome. A list of examples of what Diversity, Equity and Inclusion (DEI) can encompass may be useful for pagan groups or organisations to reflect on where they already stand, what is currently being addressed, and where there might still be room to grow. We all recognise that not everything is possible. Nor does it all need to happen at once \u2014 no one is asking for that. Accessibility is about doing what is reasonably within reach. And so, be open about what you can\u2019t provide, too.<\/p>\n\n\n\n

Heathens on inclusivity<\/h2>\n\n\n\n

Ross Downing<\/strong>: Inclusive heathenry is the fundamental democratic principle that no individual can be denied the right to identify with Germanic animist belief or worship.<\/p>\n\n\n\n

Kim Forehand \u2013 Van der Linde<\/strong>: To me inclusive heathenry means that everybody regardless of race, ethnicity, sex, gender etc is included if they have the desire to follow the Norse Gods.<\/p>\n\n\n\n

Sif Brookes<\/strong>: Inclusive Heathenry is fundamentally universalist in nature, non-exclusive, and open to all who want to worship the Heathen\/Germanic deities or follow Pre-Christian Germanic practices.<\/p>\n\n\n\n

Robert Lewis<\/strong>: Inclusive Heathenry is about being accepting and welcoming to all regardless of nationality, race, age, sexual identity, gender identity, physical ability, mental ability, and even religion and religious practices. Inclusive Heathenry is making reasonable accommodations so that everyone can participate. Inclusive Heathenry means everyone participating accepts these values, and those that do not are not allowed to participate in order to allow that welcoming environment to flourish.<\/p>\n\n\n\n

Ulrike Pohl<\/strong>: For me, inclusive heathenry means that no person should be excluded from the opportunity to learn about and practice heathenry for reasons they themselves cannot change or had no say in deciding. Which means things like skin pigmentation, which family or country you were born into, ability, sexual orientation, gender. Inclusive heathenry also, in my opinion, doesn\u2019t come with dogma or elitism. Groups and organizations should have a transparent organisation where every member can engage according to their expertise and ability, hierarchy is flat and leadership is elected by all members, and accountable.<\/p>\n\n\n\n

Michiel de Nijs<\/strong>: For me, ‘inclusive heathendom’ is a meaningless term. Inclusivity in relation to a philosophical movement actually means nothing to me. The term inclusivity has much more to do with the groups or people who organise gatherings and other activities. Do they do so with inclusivity in mind, and for whom? Is their organisational thinking inclusive? Do the rituals they perform involve all groups?<\/p>\n\n\n\n

Terminology of Inclusivity: A Concise Glossary<\/h2>\n\n\n\n

Diversity<\/strong>
Diversity refers to the differences between people \u2014 both visible (such as age, gender, skin colour, and disability) and invisible (such as culture, social background, sexual orientation, political beliefs, talents, education, resilience, and personality). It highlights the importance and value of different perspectives and lived experiences. Together, these differences form the richness and wholeness of a community.<\/p>\n\n\n\n

Inclusion \/ Inclusivity<\/strong>
Inclusion literally means to include \u2014 to belong, no matter who you are. It\u2019s about actively involving everyone, regardless of their background, gender, ethnicity, physical or mental abilities, or any other difference. Inclusion is about creating an environment where everyone feels genuinely welcome and valued. It goes beyond simply tolerating or accepting someone\u2019s presence \u2014 it\u2019s about full participation, shared space, and real engagement with all forms of diversity.<\/p>\n\n\n\n

Safe(r) Space<\/strong>
A safer space is a physical or digital environment where people can feel safe and comfortable being themselves \u2014 without fear of discrimination, judgement, harassment, or exclusion.
The term \u201csafer\u201d acknowledges that complete safety can never be guaranteed, but it signals an ongoing commitment to actively reducing harm.<\/p>\n\n\n\n

Accessibility<\/strong>
Accessibility involves creating spaces \u2014 physical, digital, and social \u2014 that are open and usable for everyone, including people with differing needs or limitations. It goes beyond ramps and lifts, also including accessible communication, information, and participation.
The aim is to ensure that everyone can take part fully, without unnecessary barriers.<\/p>\n\n\n\n

DEI<\/strong>
DEI stands for Diversity, Equity and Inclusion. It represents a framework for fostering spaces \u2014 including within heathen and pagan groups and communities \u2014 where everyone, regardless of background or identity, could feel welcome, has equitable opportunities, and can participate fully. \u2018Equity\u2019 rather than \u2018equality\u2019 is often used to emphasise fairness, recognising that not everyone starts from the same place.<\/p>\n\n\n\n

Examples of what D&I encompasses<\/a><\/p>\n\n\n\n

Gender<\/strong>
We are still often taught that biological sex determines our gender identity \u2014 including associated roles, traits, and behaviours. However, gender is a social construct and is distinct from biological sex. Gender identity relates to who you are. You may identify as a woman, a man, or in any number of other ways. The gender identity you\u2019ve been taught or assigned doesn’t always align with how you truly experience yourself. It may stay constant, or it may shift temporarily or over time.<\/p>\n\n\n\n

LGBTQIA+<\/strong>
LGBTQIA+ stands for Lesbian, Gay, Bisexual, Transgender, Queer, Intersex and Asexual. The \u2018plus\u2019 symbol represents the many other identities that fall outside these labels, such as androgynous, third gender, pangender, polygender, or hermaphrodite.
Queer is sometimes used as an umbrella term for the broader LGBTQIA+ spectrum, though its use can be context-sensitive.<\/p>\n\n\n\n

Microaggression<\/strong>
Microaggressions are small, often unintended, comments or actions that can be disrespectful or carry underlying biases. These may cause harm or exclusion through stereotypes, dismissive remarks or other subtle forms of prejudice.<\/p>\n\n\n\n

Heteronormativity<\/strong>
Heteronormativity refers to the assumption that heterosexuality is the default or ‘normal’ sexual orientation, while others are seen as deviant or less valid. Inclusive language challenges this idea by recognising all sexual orientations as equally legitimate.<\/p>\n\n\n\n

Neurodiversity<\/strong>
Where diversity refers to the broad differences between people, neurodiversity specifically recognises the natural variation in how brains function. This includes how people think, feel, learn, process, and engage with the world. There is no such thing as a \u2018standard\u2019 brain, just as there is no single way to be human. Neurodiversity includes, for example, people with dyslexia, ADHD, or autism \u2014 and views these not as deficits or disorders to be ‘fixed’, but as valid forms of human variation.<\/p>\n\n\n\n

Neurodivergent<\/strong>
The term neurotypical is often used to describe people whose brain functions align with socially accepted norms. In contrast, neurodivergent refers to those whose cognitive functioning differs from these norms. Importantly, these so-called norms are socially constructed: who decided what is ‘normal’? Society tends to uphold neuro-normative expectations, but in reality, brains function in many different ways. Neurodivergent is an umbrella term that may include people with autism, ADHD, dyslexia, dyspraxia, dyscalculia, OCD, bipolarity, schizophrenia, giftedness, and more. While each form has distinct traits, overlap is common. Neurodivergent individuals offer valuable insights and perspectives and, like everyone else, deserve acceptance, support, and equal opportunity.<\/p>\n\n\n\n

Marginalised Groups<\/strong>
To marginalise someone means to push them to the edges of society \u2014 to treat them as less important or valuable. People from marginalised groups often face social exclusion, meaning they are denied full participation in society and restricted from civil, political, economic, social or cultural rights.
This exclusion can lead to poverty, inequality, discrimination and even violence. It may relate to gender, sexuality, age, ethnicity, nationality or other characteristics.
According to the Office of the United Nations High Commissioner for Human Rights, marginalised groups include:

Persons with disabilities
Young people
Women
LGBTQIA+ people
Members of minority ethnic, religious or linguistic groups
Indigenous peoples
Internally displaced persons
Non-nationals, including refugees, asylum seekers, and migrant workers<\/p>\n\n\n\n

Ally<\/strong>
An ally is someone who may not belong to a particular marginalised group, but who actively works in solidarity with them to promote equality and justice. Allyship goes beyond passive support or sympathy \u2014 it requires genuine commitment and tangible action. It\u2019s also possible for someone to be part of one marginalised group while acting as an ally to another. Key elements of allyship include:<\/p>\n\n\n\n

Listening and Learning
Actively listening to the experiences and perspectives of people from marginalised communities
Acknowledging your own privilege and understanding how it affects your worldview
Continuously educating yourself about systems of oppression and inequality<\/p>\n\n\n\n

Taking Responsibility
Examining and confronting your own biases and assumptions
Speaking out against discriminatory language or behaviour
Avoiding placing the burden of explanation or activism on marginalised individuals<\/p>\n\n\n\n

Creating Space
Amplifying the voices of those who are often unheard
Sharing platforms without speaking over others
Reflecting critically on your own position and the space you occupy<\/p>\n\n\n\n

Taking Concrete Action
Challenging discrimination and inequality in your immediate environment
Supporting organisations and initiatives led by marginalised groups
Using your privilege to advocate for systemic change<\/p>\n\n\n\n

Staying Humble
Not expecting praise or recognition for doing the right thing
Being open to making mistakes and learning from them
Understanding that allyship is not about centring yourself \u2014 it\u2019s about solidarity<\/p>\n\n\n\n

Intersectionality<\/strong>
Intersectionality is a framework used to understand how different aspects of a person\u2019s social and political identity \u2014 such as race, gender, sexuality, class, ethnicity, or disability \u2014 intersect and interact, often creating overlapping systems of discrimination or disadvantage. The concept recognises that people are not defined by a single identity, and that inequalities rarely exist in isolation.
Instead, these identities can reinforce one another and shape lived experience in complex ways.<\/p>\n\n\n\n

Ableism<\/strong>
Ableism refers to the belief in a ‘normal’ or ‘correct’ way for bodies and minds to function. It is a form of discrimination, marginalisation or stigmatisation \u2014 whether conscious or unconscious \u2014 against people with physical, sensory or intellectual disabilities, chronic illnesses, mental health conditions, or neurodivergent traits.
Ableism often stems from societal norms and expectations about ability, and can manifest through invisible barriers or through the use of stereotypes. It can also intersect with other forms of discrimination, such as racism and sexism.<\/p>\n\n\n\n

Woke<\/strong>
There is considerable confusion surrounding the term woke. At its core, it means being aware of social injustices, inequality, racism, discrimination and polarisation. The term originated in the United States in the 1930s, first appearing in the song Scottsboro Boys by Huddie Ledbetter. Derived from the verb to wake, it literally means \u2018to be awake\u2019 \u2014 in this case, to be alert to social injustice. It was originally used by people advocating for equal rights and social justice. In recent years, however, the term has been politicised and is often used pejoratively by critics to describe people seen as overly concerned with social justice or political correctness. Sadly, it has also become a slur against those working for equity and change.<\/p>\n\n\n\n

Institutional Racism<\/strong>
Institutional racism refers to systemic discrimination embedded within the policies, structures and practices of societal institutions. Rooted in colonial history, these systems advantage certain groups while disadvantaging others. It extends beyond individual prejudice and often operates unconsciously in areas such as education, employment, the legal system, healthcare and housing.
Examples include:<\/p>\n\n\n\n

Unequal access to education and employmen
Discriminatory legislation
Disproportionate treatment within the justice system
These patterns are maintained through:
Limited access to resources
Entrenched stereotypes
Structural exclusion<\/p>\n\n\n\n

Recognising these systemic mechanisms is a necessary step towards achieving true equality.<\/p>\n\n\n\n

Cultural Appropriation<\/strong>
Cultural appropriation is the use of elements from a culture not your own, without proper understanding, acknowledgment or respect for their original context and meaning. It often reflects power imbalances rooted in colonial history, where dominant cultures adopt and benefit from the expressions of marginalised cultures.This can involve hairstyles, clothing, music, language, and spiritual or religious practices. It becomes especially problematic when historical significance is ignored, cultural meaning is diluted, or traditions are commercially exploited. Examples include wearing sacred symbols as fashion accessories, or using traditional designs without crediting the communities from which they originate. Awareness of cultural origins and sensitivity to power dynamics is key to engaging in respectful cultural exchange. Be mindful of cultural context. Ask where something comes from \u2014 and show respect for its meaning.<\/p>\n\n\n\n


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Inclusion begins with recognising your own privileges and using them to help dismantle barriers others face. The Importance of LanguageThere\u2019s a saying: nothing is as changeable as human beings. This certainly applies to life, which is a series of constant changes. It stands to reason, then, that culture is not …<\/p>\n","protected":false},"author":2,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-753","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/flameoffrith.org\/index.php\/wp-json\/wp\/v2\/pages\/753","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/flameoffrith.org\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/flameoffrith.org\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/flameoffrith.org\/index.php\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/flameoffrith.org\/index.php\/wp-json\/wp\/v2\/comments?post=753"}],"version-history":[{"count":10,"href":"https:\/\/flameoffrith.org\/index.php\/wp-json\/wp\/v2\/pages\/753\/revisions"}],"predecessor-version":[{"id":772,"href":"https:\/\/flameoffrith.org\/index.php\/wp-json\/wp\/v2\/pages\/753\/revisions\/772"}],"wp:attachment":[{"href":"https:\/\/flameoffrith.org\/index.php\/wp-json\/wp\/v2\/media?parent=753"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}