About Bunny

About Bunny

Bunny Morgan-Brown (she/they) is a Jewish, Afro-Indigenous writer & artist with over 20+ years of experience as a ancestral healer, offering her skills and insight as a sibyl, ritual artist, and 21st century village witch to her subscribers & clients.

With an extensive and ongoing lineage of training & academic study, Bunny's primary practice is centered around her own syncretic Earth-based, Jewish & Afro-Diasporic magical and ritual practices, under the direct tutelage of her ancestors. Her spiritual practice is focused on modelling a relationship with ritual & spiritual tools that helps her readers and clients create and maintain balance and integration in their personal + communal relationships with their wants, needs, and desires in a way that honors our Divine Interbeingness.

In addition to her work as an educator & ritualist, Bunny currently serves as a spiritual director & ethical consultant to organizations such as Cydney Mar Companies, Greenlight Energy Group, Simone Grace Seol, and Create The Rules Catalyst. Bunny uses her 20+ years of knowledge & spiritual practice to support her clients in creating more impact with their creative voice and inner power. She is also currently working on her debut book, a collection of non-fiction and personal essays about spiritual identity and ancestral belonging entitled, To Be An Ancestor: Visions From Our Present Future. In her deliciously cultivated & frequent downtime, Bunny is an experienced creative, working as an artist and designer through various mediums, particularly digital art, collage, textiles, mixed media, and the creation of sacred objects.

When not enjoying the fruits of peace and relaxation, Bunny serves on the advisory board of We Make The Path Community Cooperative, a community interest company dedicated to supporting chronically ill, neurodivergent + disabled people in achieving their professional goals through sustainable work practices and entrepreneurship, as well as being an active fundraiser for the The Accomplis Collective, a 501(c)3 organization dedicated to gathering + redistributing resources and support to grassroots Black and Indigenous community organizing & artistic projects throughout the United States. Since 2016, Bunny’s creative activism, teaching, and work as a ritualist + financial dominatrix have generated significant (5+ figures) wealth rematriation to leftist grassroots organizing, mutual aid funds, and direct-to-individual giving across the world.

Bunny lives with their partner, RB Brown (they/them; he/him), and their two cats - Pumpkin and Mushroom - in Philadelphia, PA. She continues to aspire to inherit the title of “the most exciting [femme] in the world” from Eartha Kitt, by way of a vivid + kindly phantasm of the late Orson Welles.


P.S. - A Note About My Identities


So, right out of the gate: I am a very unusual human indeed, in that I’ve been adopted twice. Once as a child by my guardians/adoptive mothers, who were older, white, and in a queerplatonic relationship (one of them was Jewish), and then again as an adult, by my mother, Dominique, who is also an Afro-Indigenous (Yamassee) person. For anyone counting at home: yes, that’s right, I’ve got four — count ’em, four! — mothers.

My birthing parent identified my grandfather as being Cherokee (of undetermined/unknown nation affiliation), and as someone who was born and raised in residential community. However, due to various legal issues concerning my adoption and other logistical obstacles (including my birthing parent's death; her gravesite and state of her remains is unknown to me), I am unable to confirm this information at this time and thus re-establish my formal relationships to the community on those terms, despite my desire to do so. I continue to have my personal data available in the appropriate places in hopes of re-establishing kinship ties through relatives who would be able to also validate this information through genealogical documentation, and will continue to reach out to distant cousins as is appropriate to attempt to establish a paper trail through those relationships. But to be clear: I am not an enrolled member of any nation at this time, I have not and would never claim to be.

All of that being said, I was raised as a multi-racial, Black & Indigenous girl, and as a result, my allegiance and final line political and cultural commitments are to Indigenous sovereignty, land rematriation, and Black liberation. I am proud of being an Afro-Indigenous femme, but, I also recognize my relationship is personal and it is important – for the well-being and safety of other Indigenous & Black people – that I am transparent and careful about the space I assume, hold, and speak about my identities. I make it a point to not take space, opportunities, honors, recognition, or resources from Indigenous folks who have known and unambiguous ties to their community, and to do the same within Black community in relationship to dark-skinned Black people.

In terms of the specifics of my Jewishness: I come from a family of proud Polish (paternal) and Russo-Ukrainian (maternal) Ashkenazim, who immigrated to the United States primarily before World War I. My grandfather's family fled to Argentina, before coming to the States shortly before the pogroms of 1919. My mother had a complex relationship with her Jewishness, so she did not engage Jewish community at broad & formally as an adult on a consistent basis. One of the consequences of this was that I did not have a formal religious Jewish education as a child, in part informed by concerns about the incredible amount of marginalization that already existed in our lives as adopted Black children, in the Deep South, being raised by a visibly queer & queerplatonic couple in the 1990s. There were also issues connected to the acceptance of our non-traditional family by the available and semi-accessible Jewish community we had at the time, too, with at least one Reform synagogue actively refusing to accept my sibling and I into community as Jewish because my parent was not our legally adoptive parent. That being said, I have had her surname since birth, she made her relationship to me and how she viewed me clear and unambiguous, and the lady smacked the shit out of at least one person for by insinuating we "weren't really her children."

It is in deference to the great amount of pain that questioning and invalidation caused my mother, H, in life that I have chosen to forgo conversion, as I do not view myself as a convert. I am Jewish. I am committed to full participation with living a Jewish life, and I do so as a married Jewish femme who wears tichel, mostly keeps kosher, is shomer shabbos, and prays multiple times a day. Further, I cannot - in good conscience - endorse the idea that my Jewishness is dictated to me by institutions whose traditional, historical, and moral relevance turns to dust in the spectre of complicity with genocide (even more heinously, under a banner of righteousness and so-called liberation for our people) as I write the copy of this page in February 2024.

From a philosophical standpoint, while I reject denominationalism on principle, I hold my faith firmly in humanist, anarcho-communist, matriarchal values, and my frame of reference for interpretation + observation of halacha is primarily informed by the Reconstructionist, Renewal/Neo-Hasidic, and Kohenet traditions.