An Ethnography of Modern WitchesThe growing practice of Neo-Paganism in America has turned many people's heads. Lack of understanding of the religion has led many to equate practitioners with the popular conception of typical “witches,” who perform black magic rituals, satanic sacrifices, and engage in devil-inspired orgies. After many years, the Neo-Pagan community has cleared up many misconceptions by showing that many of them do not engage in activities, but rather participate in a religion, just as those who participate in a community would do Christian. His rejection continues, perhaps due to his nonconformity to the ideal of worshiping a Christian God. Through the use of ethnography, anthropologists and sociologists are able to present to the public a very different point of view than the one we are bombarded with in popular media. Sabina Magliocco, in her book Witching Culture, takes her readers into neo-pagan culture. cults in America and focuses on what it reveals about identity and beliefs in 21st century America. Through his careful employment of ethnographic techniques, Magliocco allows both neo-pagan worship to be represented in an accurate and scientific manner. I argue that Magliocco's ethnographic approach is the right way to approach this type of research involving religions. Magliocco defines “neo-paganism” as others have done before her as “a movement of new religions that attempt to revive, revitalize, and experiment with aspects of pre-Christian polytheism” (Magliocco 4). She continues to tell us that the neo-pagan goal is to gain “a deeper connection to the sacred, to nature, and to community” (4). This definition does not include any act done in religion that might immediately put off any scientific reader. Rather, it is a broad but precise definition that describes religion from a rational point of view. One of Magliocco's main arguments is that these neo-pagan cults all have both anthropological and folkloric roots in their beginnings. Magliocco offers a detailed historical analysis and examines influences dating back to classical traditions. She concludes this analysis by bringing her reader back to the contemporary and offers us insight into how the fields of anthropology and folklore helped shape neo-paganism into what it has become today. Magliocco tells us that without the return of folklorists to the idea of ​​witchcraft and with them the clarification of ideas such as "the concept of witchcraft as a religion of peasant resistance" (46) and the idea "of witchcraft as ancient pagan fertility cult" (47), neo-paganism would not have the depth it has today.