Goddess movement

The Goddess movement includes spiritual beliefs or practices (chiefly neo-pagan) which has emerged predominantly in North America, Western Europe, Australia and New Zealand in the 1970s. The movement grew as a reaction to perceptions of predominant organized religion as male-dominated, and makes use of goddess worship and a focus on gender and femininity.

The "Goddess movement" is a widespread, noncentralized trend in Neopaganism, and therefore has no centralized tenets of belief. Practices vary widely, from the name and number of goddesses worshipped to the specific rituals and rites used to do so. Some, such as Dianic Wicca, exclusively worship female deities, while others do not. Belief systems range from monotheistic to polytheistic to pantheistic, encompassing a range of theological variety similar to that in the broader Neopaganism community. Common pluralistic belief means that a self-identified Goddess worshiper could theoretically worship any number of different goddesses from cultures all over the world.

Capitalization of terms such as "Goddess" and "Goddesses" usually vary with author or with the style guides of publications or publishers. Within the Goddess community, members generally consider it proper to capitalize the word "Goddess", but not necessary when generic references are made, as in the word "goddesses".

One can regard a goddess (in this sense) as an aspect of the Great Goddess as well as a specific goddess with a particular role within a pantheon. The Hindu goddess, Durga, is a case in point. The name Durga can refer to a specific aspect of the Goddess but in the Shakti forms of Hinduism generally refers to the Great Goddess as AdyaShakti: the primordial Shakti who incorporates all aspects. Anthropologists in their studies of goddesses have noted that adherents of goddesses often view their own goddess as a personal or teacher.

In the 19th century, some first-wave feminists such as Matilda Joslyn Gage and Elizabeth Cady Stanton published their ideas describing a female Deity, whilst anthropologists such as Johann Jakob Bachofen examined the ideas of prehistoric matriarchal Goddess cultures. However these ideas were largely ignored in the North America and much of Europe until second-wave feminism. In addition to Bachofen, second-wave feminists who became interested in the history of religion also refer to the work of Helen Diner (1965), and M. Esther Harding (1935), Elizabeth Gould Davis (1971), and Merlin Stone (1976).

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