A worksheet looking at symbols used with Paganism, to represent Pagan faith groups and concepts. Students may have seen some of the symbols on clothing, jewellery, etc.
It includes independent research, which could be suitable as a piece of homework. It would fit well into a broader lesson (or series of lessons) looking at symbols and symbolism within religion.
I think that we can all agree that while Christmas may be, essentially, a Christian holiday, the celebration of Christmas has expanded well beyond the boundaries of Christianity. These days it’s celebrated by people of many different faiths and those of none. Of course, the perception of the holiday may differ from one group to the next. A Muslim celebrating Christmas will have a different religious perception of the holiday, compared to a Christian, even though in many instances their days may appear very much alike. Likewise, secular Christmas, celebrated by the majority of Britons, is more or less the same from one household to the next, and still quite like the festivities of Christians, even though the secular, non-religious British citizen doesn’t share their faith.
Pagans, are really no different. Well, mostly.
We, generally speaking, are very happy to get in on the holiday spirit. Many Pagans have a secular Christmas. But a lot of us have other winter holidays that we either celebrate along with Christmas or instead of it. Though, even in those cases where Christmas is not celebrated, our own holidays have many similarities to a typical Christmas.
We shouldn’t be surprised by that, though. One thing that Pagans like about this time of year, is just how Pagan it is! Dozens of different traditions, many of them with Pagan roots, all weaving together into the modern Christmas.
There are a lot of theories about what aspects of Christmas have Pagan elements or origins. Part of Santa Claus’ character may have been adopted from old depictions of Odin. Bringing an evergreen tree into the house, to be decorated, a German tradition of uncertain origins, but it certainly seems very Pagan. Mistletoe, that sacred plant of the Druids, is also held in esteem in Heathen mythology. Even the ancient Romans exchanged gifts as a part of their Saturnalia festival, at this time of year. And having a big winter feast with lots of merriment and drinking, has been a part of mid-winter traditions all over Europe.
So, even those Pagans who engage with Christmas as a public, secular holiday, are still able to enjoy it through Pagan eyes.
Some of us, however, don’t ‘do’ Christmas. We have our own winter festivals, which typically fall around the same time.
In many instances, the placement of these festivals is determined by the winter solstice, which typically falls on December 21st (sometimes the 20th or 22nd). These are, in most instances, Yule celebrations, and are shared by several different Pagan faiths. Yule originally comes from the Germanic peoples of Europe (like the Norse and Anglo-Saxons) and was the whole month. Those who follow a Germanic Pagan faith, like Heathenry and Asatru, tend to celebrate Yule at around the same time as Christmas.
Wiccans also have Yule as a part of their ritual calendar and so it is common practice for them to have a Yule ritual, which marks and celebrates the winter solstice. Druids, likewise, also mark the winter solstice. Those who follow a Pagan path that draws from ancient Roman religion, may have a Saturnalia celebration. Traditionally, Saturnalia could last up to a couple of weeks, though for the modern Pagan who has a job to go to, needs to pay bills, etc. such celebrations may have to be skimmed down to a single party or gathering.
Despite having our own holidays, being a minority religion often means that taking part in holiday revelry has to be a small affair or, as can be the case at this time of year, it can mean that we have to fold our festivities into those of other people. So, Pagans from many different paths may all share a public Yule gathering. More notably though, Pagans may often have to blend their Paganism into the broader gatherings of friends and family. So, we might go to our family Christmas dinner, share in it as our “winter feast”, enjoying it from a Pagan perspective, even while our families enjoy it from their own (religious or non-religious) perspective.
That’s not always the case, though. Modern Paganism is now old enough that we can talk about generations of Pagans. Pagan parents raising their children with Pagan traditions. I know of a number of Pagan families who don’t celebrate Christmas, at all, but they do all celebrate Yule. The kids seem to be quite happy about this arrangement, as Yule tends to take place on December 21st, meaning that they get their presents before all their friends get theirs! Perhaps, as Paganism continues to grow and create more Pagan families, this will become more commonplace – or at least as common as the festivals of any other non-Christian religion in the UK.
For now, though…
Happy Yule – Merry Christmas – Io Saturnalia – Happy Hanukkah – Blessed Sol Invictus – Or whatever your tradition may be, have a good one!
This resource was written by Luthaneal Adams, one of RE:ONLINE’s Email a Believer team.
My Irish mother used to urge us to hurry by saying we should ‘run like a linty’. What? Well, a linty was a nickname for someone who lit the streetlamps in the days of gas lighting, and the lamps on their posts would often need the mantle changing, made of lint. As the linty had to hurry, and in changing mantles often got covered in lint fibres as he ran through the town from lamp to lamp, so he became a byword for someone in a great hurry. In this resource I want to slow him or her down and say we should all be thoughtful linties.
One of the great symbols of Christianity is light. ‘Lighten our darkness’ is the start of a familiar closing prayer in many Anglican services, the whole of creation began, we are told with the majestic ‘Let there be light’, and Jesus sensationally said: “I am the Light of the World” (John 8.12).
In the world up until the 19th Century, and in many parts still today, light means fire: candles, pitch, hearth fires, oil lamps, charcoal, anything that burns gives light. So, light meant heat, light could easily be extinguished, and kindling a fire/light was an arduous process, so don’t let the fire go out! All of these thoughts are involved in Christian thinking about light at this time of increasingly short days and long nights. But it is not the physical facts of light that matter, it is the spiritual significance which you can find in everything from infant baptism (christening) through to praying for the souls of the dead, from referring to conversion as ‘enlightenment’ to prayer for guidance (‘lighten our darkness’) or to making use of external light to illuminate stained glass windows.
Let’s concentrate on candles. At infant baptism in the major denominations a special candle is given and lit by the priest as a sign of that new life, a symbol of the one baptised, a picture of the light of Christ conquering the darkness of evil. Everyone who is baptised “walks in that light” for the rest of their lives, baptism being the start of that journey into faith and obedience. I quote the Anglican liturgy here:
Priest: God has delivered us from the dominion of darkness and has given us a place with the saints in light. You have received the light of Christ; walk in this light all the days of your life.
All Shine as a light in the world to the glory of God the Father.
This is how symbolism works here: Baptism does not of itself make you a believing Christian, which is why many Protestants delay it until a person can decide for themselves. However, baptising an infant, to cut a long story short, is seen as entering the family of faith prior to playing your part in later life. The light of the candle therefore serves:
To take one more instance, All Saints (or Hallows/Souls) Day. In the last 25 years we have been overtaken by the commercialising of the evening before All Hallows Day reviving what are presumed to be ancient practices (a rather dubious claim) and encouraging people to dress up as the Dark Side. OK, for many this is a bit of fun. But if we instead remember the next day all the good and the great, the pioneers, saints and martyrs, heroes, both sung and unsung , it is a fantastic festival of lights, and we should be lighting candles and other illuminations to celebrate these – there is quite enough gloom around, so let’s have some good news!
So, as the scripture says, ‘God is Light, and in Him there is no darkness at all’ (1 John 1.5). Further, we are also told God is the ‘Father of lights’ (James 1.17): we can translate ‘lights’ here as ‘enlighteners’ – God is the Father of all those who seek to bring light to shine in the world around. This we remember in the baptismal candle, and then promise to do as we live our lives as linties.
This resource was written by Richard Coupe, one of RE:ONLINE’s Email a Believer team.
Well, it’s that time of year again. Summer is coming to an end and the kids are back at school. But the end of summer also means that the wheel of the year is turning again and the first signs of autumn are beginning to manifest.
It also means that my favourite time of year is nearly here: Halloween!
Halloween, or as we Pagans call it Samhain, is probably our most popular and well-known festival. It’s the one that is most in the public consciousness, though usually for spooky decorations, fun costumes, parties, and the sudden appearance of a Halloween isle in the supermarket.
Although most people might not think of this time of year in terms of it being a Pagan holiday, it very much is and so many of the things associated with Halloween find their origins in our festival of Samhain.
This is a subject I’ve written and spoken about before, in multiple places. So, I’m going to cheat a little bit and save myself some time, by simply sharing an article on Samhain that I wrote in the past.
But for those of you looking for the cliffnotes summary:
Samhain is about recognising that death is a part of life.
It is a time for remembering the dead.
Wearing costumes, Jack O’lanterns, Bobbing for Apples, all have Pagan precedents.
Samhain was a fire festival, so bonfires have always been part of the festivities at this time of year.
For the full info, read on…
In the modern world only Pagans and those who may be well informed are likely to use the word “Samhain”. For most people this age-old feast has been transformed into Halloween. But even Halloween retains traits of the ancient ways, still seen in our predisposition with the supernatural at this time of year.
Halloween is traditionally a time of ghosts and ghoulies, not to mention filling your belly with lots and lots of yummy foods. But these things aren’t really that far removed from the practices of our ancestors and here we will examine the beliefs and traditions that they held and the dedicated Pagans who still follow them today.
Samhain (pronounced “s’ow-in”) finds its most recognisable roots in the beliefs and practices of the ancient Celts.
To the Gaulic Celts it was once known as Trinouxtion Samonii. This translates as “three nights of the end of Summer”, which is when Samhain celebrations took place, around what we now call October/November. This was not just the end of Summer, but some believe it was also the end of the Celtic year. The land was slipping into a state of death, trees losing their leaves, the days are darker and shorter, and the crops are brought in for the final time that year. It is a time of endings.
Additionally, Samhain is also a time of blood. At this time of year, all farming is coming to a pause. Crops are done with and the animals, seeking food, come down from the higher pastures and return to the farm to be kept through the winter. Being as the farmers could not afford to maintain the entire herd throughout the winter, due to the shortness of resources, they would slaughter the most expendable members of the herd. The blood of these animals was seen as an offering to appease the spirits of the land, thanking them for their help in bringing forth the crops during the year and in the hope that they will provide the same help in the following year. It was a way to ensure that malign spirits didn’t turn on the property and its owners.
This belief in the power of blood even lasted through to the nineteenth century, where some places would still sprinkle the blood of a cockrel at the four corners of their houses in order to ward off negative spirits.
Blood, death and darkness. Perhaps a traditional backdrop for our modern Halloween. But to the Celts, this may have been a time of darkness, but it was in no way a negative time of year.
Samhain was a between-time, resting between the living bright half of the year and the dead, dark half of the year. It is a time the land (and Gods) were entering into a state of death. The doors to the world of the dead were blown open at this time and the spirits of those that had died were free to wander the land.
It was traditional at this time to make these spirits welcome in the homes of their families. Doors and windows would be left open to allow them entrance and food would be set aside for them, so that they could partake of its “spiritual essence” and thusly enjoy the benefits of its nourishment.
This event was often envisioned as a great host of the dead wandering through the countryside, descending upon villages and towns, moving from house to house where at each stop, those who belong would remain behind to visit their relatives.
A common term for this was The Feast of the Dead, which is a term that is still used today by some Pagans.
This was a time for celebration, when the entire tribe – living and dead – would come together to celebrate the festivities. At the centre of these festivities was the ritual bonfire.
One traditional practice in many Celtic communities was to extinguish all the lights in the village and light a single bonfire, central to everyone as a communal gathering point. Later, all the lights would be relit from the flames of this bonfire.
This practice was most widely and sacredly performed in Ireland, where Samhain was synonymous with the Feast of Tara. The Tara was the envisioned heart of the land, where every king of Ireland would come at the time of the feast. Nearby, at a sacred area called Tlachtga, a large bonfire would be constructed, ready for Samhain. Then the night before Samhain, all the lights in the land would be extinguished and the fire at Tlachtga would be lit. Once the fire was raging attendees would cast charms into the flames, symbolising their wishes for the coming year. Then torches would be lit from the bonfire and sent out across the land to relight it, beginning with its spiritual heart: the Tara.
The bonfire has retained its place in modern British culture; however, it has now been co-opted by Guy Fawkes Night and its original heritage has been forgotten in favour of the more recent gunpowder plot.
In some communities, the bonfires served a double purpose, by also acting as a protective charm against supernatural menaces.
It was a time of year when the barrier between life and death was at its thinnest, dark had triumphed over light and the spirits of the dead were free to roam. But other things from the lands beyond life were also free to venture forth and cause whatever trouble they wanted. In this time of darkness, the bonfire served to bring light to the community and dispel the darkness from places where nasty other-world creatures may try to lurk.
So, in this way, the bonfires were like beacons that would guide in ancestral spirits as they wandered, while at the same time driving off more malevolent beings.
It is thought that the ancient Celts would have burnt animal bones in these fires as a special measure to ward off evil spirits, which is where we get our modern word “bonfire”, from these ancient “bone-fires”. These bone-fires were no doubt built using the bones of the cattle that were slaughtered for Samhain.
We are now very familiar with the natural connection to death and the spirit world that are expressed at Samhain. But as has already been mentioned, this is not a time for grieving. In fact, this is as much a time for looking forward as well as looking back.
We are inclined at this time to remember those who have passed over to the land of the dead and all the times we have had with them. As the end of the harvest we are also inclined to look back over the spring and summer that have just passed.
Remember, this is not just another passing holiday; this is the mark of the end of the year. Think about the things that may run through your mind at the end of December. You are probably given to spare a thought for the year that has just gone and take stock of the things that have happened. Was it a good year? A happy year? In the mix of the festivities you quite probably remember a lot of the good times, as anyone would at a party. Well Samhain is a party too, it is a celebration, albeit a solemn one in many regards. So those involved would spare the same kind of thoughts to the past year, but in addition they would also look forwards at the year to come.
You may make New Year’s resolutions as the New Year rings in and December becomes January. For the ancient Celts it wasn’t too different. They would give thought to what they would do with their futures and so this also became a common time for doing simple forms of divination, often as a part of the merriment.
This also makes a lot of sense at this time of year, as Samhain is seen as the doorway between worlds. It is the bridge between one year and the next, when reality is at its thinnest. It is neither one year, nor the other. A time between times and thusly “time” was just as flexible as the walls between the worlds, making it a perfect event for divining the future.
If you lived back then, you may have witnessed a local getting their future romantic interests predicted by watching walnuts crack upon a roaring hearth fire.
Samhain is also about new beginnings – or at least, envisioning new beginnings.
At this time of year, nature has retreated and died, and this brings with it the image of the Goddess descending into the underworld as she also enters the state of death. In today’s neo-pagan religions (especially Wicca) this is commonly just “the Goddess” as represented through all of nature as the bringer of life and womb of creation. However, in the Celtic world this concept of the Goddess would have been overlaid with that of their local Goddess who either fit the bill of the seasonal change or who stood as the most sovereign among the Goddesses, as at this time of year the Goddess (whoever she may be) was viewed as the Sovereign Goddess. She, who in majesty, withdraws for the other worlds.
While the Goddess draws away from us and descends into the underworld, her consort sweeps across the land, taking part in the Wild Hunt. The theme of the Wild Hunt is perhaps best represented through the horned God Cernunnos, moving across the sky at the darkening of the year. This Wild Hunt of his signifies two things, firstly the culling of the herds that is being performed by the slaughter of livestock and secondly, the gathering of the souls of the deceased. We visualise him stalking animals as a hunter, bringing down those that are weakest so that the herd will be strengthened and the community better benefits, thusly the animal slaughters are depicted, but he is also king of the underworld and ready to join the Goddess in her sovereignty. So, the Wild Hunt marks his return to the underworld, gathering the souls of the dead as they finish their time on Earth.
As he descends in the underworld, he takes his place with the Goddess. There are many myths at Samhain that describe how the God takes his position with the Goddess, sometimes showing him dying in order to be with her, some showing him as a resident guardian to her in her time in the underworld, while others depict him in the guise of two Gods with one slaying another so that the first may go to the Goddess to reclaim her for the world. This act is a sacred sacrifice. The God has travelled the land gathering the spoils of the Wild Hunt and now for the good of the world, he himself dies so that he can return to the Underworld.
As the Lord of the other worlds, the God shall stand as protector to the Goddess during her time in the underworld. For this in itself is a significant time, as it shows us that death and the spirit world is not merely the cessation of life, but instead a womb from which the Goddess will be born anew with the coming of Spring.
In modern Paganism the significance of this message is very important. Through it we understand how death is a step in life and how the dark months of winter show us the beginning of the New Year, for in these dark times life dwells in the womb of the Earth and spiritually in the other worlds. So, the beginning of the New Year coincides with the beginning of the life of the land, here in the cosmic womb of the natural world.
Any and all of these ancient practices can and do get recreated among modern Pagans, but alongside them time has also gifted us with some newer traditions that fit marvellously into the spirit of the season. For the modern Pagan there is absolutely no reason why you shouldn’t utilise both sides of the season, old and new. It’s your Samhain, so do what you need to enjoy it. It is, after all, supposed to be a festival.
Dressing as ghosts and ghoulies has a very obvious connection to the holiday. With the belief that all sorts of creatures are around and about, dressing the part to celebrate can be a good bit of fun.
But this tradition may also have some roots that are older and deeper than we may realise. Indeed, in some Celtic communities dressing up was a regular practice. There would be people who would often dress in masks and outfits and play pranks upon their neighbours – usually with a light-hearted attitude.
This was to symbolise the breaking of barriers that was occurring in the world. As the common rules of time and space came to waver, so to did the rules of community behaviour and people could feel free (to a point) to do some things that they would not normally be allowed to do, by breaking the flow of ordinary behaviour. In this fashion, people would dress up in order to look outrageous and add to the merriment.
Some researchers also suggest that it would have been common practice at this time for any Celts out on the Samhain nights, to wear costumes as disguises, so that they would not be recognised as human if they happen to cross paths with any unfriendly spirits.
The history of the Jack-O’lanterns is a rather divided one and seems to be the end result of two different things.
According to some traditions, the Jack-O’lantern finds its origins in Ireland, where it was a practice to carve out root vegetables (primarily turnips) and place either a piece of coal or a candle within them, in the style of the modern Jack-O’lantern. This was done with a double meaning: firstly, the light from the candle acted as a guide for friendly spirits, so that they might be able to find their way and be guided in, while the scary face was a deterrent to malevolent spirits and drives them away.
If is thought that this practice didn’t specifically pertain to Samhain and that it may have occurred at other times of year as well but keeping in mind the dual purpose of the traditional Samhain bonfire, it isn’t hard to see how this tradition might have got started.
Additionally, there is the folklore tale about an unlucky Irishman by the name of Jack, who is said to have caused some kind of great mischief in his life and eventually had a run-in with the Devil. Well, as it turns out, Jack was actually a rather shrewd thinker and managed to trick the Devil and trap him until he promised not to take Jack’s soul to Hell. The Devil agreed in exchange for his own freedom.
Of course, when Jack came to die, he was left in a bit of a pickle. Being far from an upstanding citizen he was refused entrance to Heaven and the Devil kept his word, barring him from Hell.
Jack wondered what he would do and where he would go, so the Devil mockingly made him a lantern with which he would endlessly wander the world seeking a place to rest.
From this folk tale he became known as Jack of the Lantern or Jack O’Lantern.
When the Irish immigrated to North America they brought the tradition of the Jack-O’lantern with them, but somewhere along the way they found it was easier to carve pumpkins than it was to carve turnips, bringing us to the modern Jack-O’Lantern that we have today.
This tradition actually goes back further than the Celts, finding its origins in the ancient Roman Empire. The Romans once celebrated their own festival of the last harvest around the time of late October, called the Feralia. During this time, they celebrated by honouring the Goddess Pomona, the Goddess of fruit trees. The apple was a sacred symbol of Pomona and was used in celebrations of this festival.
When the Romans invaded the Celtic lands, the practices of the Romans blended a little with that of the Celts and so the symbolic reference to apples was passed across. Today we still celebrate this via the tradition of apple bobbing.
Even today this time of year remains a time for fun and frolics, when we all have a good excuse to dress up and enjoy ourselves.
For many Pagans this is a time to welcome the dead and give honour to the Gods, but whether you call it Samhain or Halloween, everyone is free to join in the fun, throw parties or if they wish just stay in and watch horror movies. So, make it a good one!
This resource was written by Luthaneal Adams, one of RE:ONLINE’s Email a Believer team.
This resource was written by Hannah Mandelbaum, Jewish representative for Email a Believer. Hannah explains the deeper themes that are a key part of Jewish New Year. It includes a classroom activity for KS1, KS2, KS3 and KS4.
“I am all prepared for Jewish New Year,” said an RE teacher friend. “I’ve got apples, honey to dip them in and bought some Jewish New Year cards and pomegranates.”
Of course, there is nothing wrong with using some traditional food to teach Jewish New Year (this year – 2019 – will be 5780 in the Hebrew calendar). The hope for a sweet and fruitful New Year is reflected in these symbols or simanim (signs/indicators). A common Jewish greeting is ‘“Shana Tova U’Metukah” – have a happy and sweet New Year.”
However, there are other deeper themes that are a key part of Jewish New Year and are more challenging to teach.
What is Selichot?
The month preceding the New Year is Elul, a reflective time to search one’s heart and prepare for the Days of Awe – Yamim Noraim – the ten days that begin with Rosh Hashanah and end with the fast of Yom Kippur. Ashkenazi Jews observe Selichot, a word that translates as ‘forgiveness’ with prayers at the end of Shabbat, usually the week before Rosh Hashanah. For Sephardi Jews, the prayers are said for the whole month of Elul.
In a choral service often held at midnight, prayers are recited to ask for pardon from God. Jewish people examine their behaviour over the past year and think how they can make amends. This is a major theme of New Year. Some have described this early start to the Days of Awe as a way of jump-starting the season. It is as if the King is greeted on the road before he gets to his palace, when it is then harder to get past the guards to talk to him.
A key part of Selichot is the recitation of God’s Thirteen Attributes (midot). In Exodus 33:13, Moses asked God to tell him his attributes. “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.”
The Selichot service can be very powerful. A member of a North West London synagogue explains his feelings about this time of year,
Selichot provides a choral curtain-raiser for the High Holy Days. The themes and the tunes are all there and it is beautiful. However, it is important not to let the beauty of the melodies lull you into anything less than the anticipation of Rosh Hashanah and the core message of return/repentance. Selichot is the start of that journey through our Days of Awe during which we must account for our actions and our words to our fellow human beings and to God. It is – potentially – a roller-coaster ride, which the familiarity of the liturgy and the music prepares us better for.”
Classroom Activities
The theme of forgiveness and saying sorry is a key element of the Days of Awe. At Selichot, one rabbi asked her congregation to place cards into a box with examples of when they had regretted hurting others in the past year. These words were then made into a communal prayer for the morning of the fast day of Yom Kippur.
Considering when we say sorry to others and why could create a link between RE and relationships education. A ‘sorry box’ could be made by KS1 pupils, decorated with traditional New Year symbols, showing that the preparation for being better people is as important as the sorry messages that are placed inside. Role plays can help pupils to model caring behaviour, for example, saying sorry to someone who has been left out of a friendship group.
KS2 pupils can list the Thirteen Attributes of someone they care about; a member of their family, friend, or special adult. The emphasis should be on their qualities and values.
KS3 and KS4 pupils can watch https://www.youtube.com/watch?v=dzBLcOm1DjI Danny Raphael Silverstein’s rap is a spiritual response to the Jewish New Year theme of teshuvah – returning. Maimonides, the medieval Jewish philosopher and Torah scholar, clearly described this process
Maimonides felt that it was only then teshuvah gamurah – complete return – could happen. It is as if the mistakes are deleted from the Facebook page of the past year. Pupils could write their own New Year rap, incorporating the symbols and the messages of this season.
This resource was written by Hannah Mandelbaum, one of RE:ONLINE’s Email a Believer team.
This resource was written by Luthaneal Adams, Pagan representative for Email a Believer. Luthaneal explains what constitutes an active, sacred site for modern Pagans. It includes a classroom activity to design a personal altar space.
I’m currently enjoying a visit to Rome and am taking the time to see some of the sights. I’ve always had an interest in both Roman history and the ancient Roman religion, so being here also tingles my Pagan senses.
While visiting the Colosseum, my guide was speaking about how at one time the great arches on the outside housed statues of the Gods and important figures. It made me a little sad to think about what must have happened to all those statues, either torn down for materials or destroyed as a part of a newer religion exerting its authority.
That’s very much the case for so many Pagan sacred sites of the ancient world. The old temples were either destroyed, built over or converted into churches. Those that were not are, in the majority, ruins and all of them are now either tourist attractions or archaeological sites (barring maybe a few scattered exceptions).
Modern Paganism is very much a religion of reclamation. Bringing new life back to old religious ways. But as much as we may like the idea of being able to use these old sacred sites as part of that spirit of reclamation, trying to do so is either impractical (due to masses of tourists or the decimation of the site) or outright disallowed by the authorities.
So, what constitutes an active, sacred site for modern Pagans?
Well, Paganism today is very much a personal religion and the majority of its practices are done in private. It’s a religion based in the home. Though the home itself isn’t a sacred site, it is very common for Pagans to set up altars and shrines in their homes, as focal points for their religious observations.
Outside of the home, it’s not unusual for Pagans to practice their religion out in nature. Perhaps a clearing in a woodland, somewhere, or a nice field where there is space to enact a ritual without being disturbed. Of course, that not being disturbed part doesn’t always go according to plan. Many a time have I been involved in such a ritual with people and been stumbled upon by a rogue dog-walker or become a temporary spectacle for passing ramblers.
But the point is that being as nature is generally seen as sacred to many Pagans, a sacred site can be ‘set-up’ out in nature.
But the desire for a connection to the Pagan past is still strong and so it is quite common for some Pagans to visit old Pagan sites, not merely as a matter of interest, but also with a recognition that the site is still sacred and has meaning. It still has the energy and ambiance of the way it was used by our ancestors and so going to a site like that also stems from a desire to connect with that sense of the past and any energies that may linger there.
In the UK, a lot of Pagans visit the many stone circles and earthworks that are scattered across our countryside. While there, we may just seek to connect with the place, or we may perform rituals. We know that the religion of the people who built the stone circles was not the same as ours and that we may never really know what their beliefs and practices were, but the site is still sacred to us because we recognise that these people probably had beliefs that were at least similar to ours, honouring spirits of the land and nature, so there is still a kind of kinship there. By being in these places and performing our own rituals, we’re a part of the spiritual tradition of the site, and though we may do things a little differently and use different words, we are still giving the same reverence to the site and the spirits that reside there.
For larger, more public events, we have no buildings of worship and gathering ‘en masse’ in the great outdoors, isn’t feasible most of the time – especially not for city dwellers. But there are Pagan organisations and groups who rent spaces, like halls or meeting rooms, where public gatherings can take place. These rented spaces are not sacred sites, but in most instances when we are using the space to perform rituals, as a part of those rituals an act is performed (like casting a ritual circle, cleansing the space, or in some way spiritually anointing the area we are using) that temporarily sets the space aside as sacred. So, in this way, we create sacred space even if we are lacking a sacred site.
At a few places, most notably dotted around Europe and North America, there are some groups who have started to build new temples and permanent Pagan places of worship. These are currently few and far between, but perhaps, maybe, in the future there may be more.
Design A Personal Altar Space
Pagans often set up small altars or shrines in their houses, where they keep religious objects and representations of things that are sacred to them. This could be a small table, a dresser or even a window ledge.
Ask the students to think about what an altar would look like if it had on it all the things that were important to them. This doesn’t have to be religious items, just an attractive arrangement of things that they feel are important in their life.
Have the students write down what would be on their personal altar and explain why they included each of those things. Then ask them to draw a picture of their altar.
Example: A student could have a small table with a photograph of their family on it, a trinket from their best friend, a piece of jewellery from a relative who has passed away, a vase with their favourite flowers in it, their diary, and a football.
This resource was written by Luthaneal Adams, one of RE:ONLINE’s Email a Believer team.
The Shema may be seen as the beginning and end of Judaism. It is a Jewish prayer extracted from three places from the Torah and composed into a sequence of paragraphs. It does not appear in its entirety at the beginning of the Torah, rather it is found in Deuteronomy 6.4-9; 11.13-21 and Numbers 15.37-41. The Shema derives its name from the Hebrew word sema, meaning ‘to hear’, which is the initial word of the first verse, which states, ‘Hear O Israel’. Thereby, instructing Jews to listen. It is believed that they were received by Moses on Mount Sinai.
The Shema is included as part of every weekday synagogue service. Its significance is inferred by the fact that its centrality is recognised in all Jewish traditions, in various ways. The recitation of the passage is taken as a commandment to be fulfilled by Jewish adult men twice daily, morning and evening. It is also a core text in other prayer books.
The Shema is taught for the love of God, loyalty to the Jewish tradition and it encourages the Jewish community to study the Torah. It is reported that Jacob’s sons read it to him and therefore adults recite it to children so that they remain within their tradition. The Shema might be the first thing that some Jewish children learn in a Jewish primary schools and at home to express belonging.
The Shema sets out what Jews believe and how they should demonstrate their dedication to God through daily actions.
It represents their belief that they have made a Covenant with God: an agreement that they will love God and follow His laws and in return God will take care of them. Thus, as an artefact, the Shema is a way for Jewish people to remind themselves of their promises to God. This is why families have a responsibility to teach their faith to the next generation.
Unsurprisingly, the Shema has acquired a pivotal position in the collective and personal life of Jewish communities. Communally, adults recite it in the morning and evening and in the afternoon at the synagogue to fulfil the commandment and remember God.
Individually, some Jews recite it before bed and after waking up, as it is the most holy thing to say during these times. It is also a way of thanking God for waking them up from sleep and to ask God for good sleep. Thus, it is a prayer which covers all activities of the day and night.
As a family, in some homes, mothers regularly recite the Shema with their children whilst putting them to bed. Some children memorise it and others prefer to look at the text when reciting it.
At happy events, such as moving into a new home, the mezuzah, which contains the Shema, is fixed to the doorpost and is followed by a religious service.
During festival days and especially on Shabbat, a double reading honours the Shema: at the time the Torah scroll is bought out from the Ark the opening verse of the Shema is recited collectively, and again, individually by the reader prior to reading the Torah.
There are some physical gestures adopted by Jews during various prayers and worship. On the Day of Atonement whilst reciting the opening verse of the Shema, the eyes are covered to remove distractions.
As death approaches, those gathered recite some passages from the Torah and end with the opening words of the Shema. In this way the dying person is helped to affirm their faith in the oneness of God. It is worth noting that the Shema may be recited in Hebrew and in other languages too.
The Shema has three paragraphs. The English translation is provided with an explanation of what it might mean to some Jews, how they might put it into practice and what they could learn from it.
Hear O Israel, the Lord is our God, the Lord is One (Deuteronomy, 6.4)
From this, Jews learn to be attentive to the Torah so that God’s commands are with them. It also means their religion is monotheistic. Moreover, a closer examination reveals God as addressing Israel rather than Israel addressing God, thus Jews make claims of a reciprocal relationship because God chose them, and consequently, they believe God cannot ignore them.
Blessed is His name, whose glorious kingdom is forever and ever
This phrase does not appear in the Torah and is attributed to Jacob. Since he had whispered it, Jews whisper it as well. It tells the Jewish community to praise God. They know, through this, that God’s kingdom is everlasting. They recognise the holiness and greatness of God. It gives them hope too.
Love the Lord your God with all your heart, and all your soul, and all your might (Deuteronomy, 6.5)
The demand from God is unequivocal in this phrase: total obedience and wholehearted devotion and to remember God’s word. It implies that Jews be prepared to sacrifice everything. They are to love God with their might, heart and soul. God loves them; therefore, they too should have unflinching love for Him.
These words that I command you today shall be upon your heart (Deuteronomy, 6.6)
Jews learn to affirm these as laws and learn them orally. But there is also an emotional attachment. The heart is mentioned so that it can act as a guide following the dictum ‘in doing right follow your heart’, and in the heart should be the Torah.
Repeat them to your children, and talk about them when you sit in your home, and when you walk in the street; when you lie down, and when you rise up (Deuteronomy, 6.7)
This phrase gives adults the responsibility to pass on their faith to children, and this can take place in formal and informal settings. The key message is to keep it alive at all times. Literally, it means Jews should recite it every evening and morning.
Hold fast to them as a sign upon your hand, and let them be as reminders before your eyes (Deuteronomy, 6.8)
Literally, this means to hold fast onto the Shema and the Torah by wearing the verses on the hand and upon the forehead between the eyes. This is how the practice of wearing phylacteries (tefillin) became established. The tefillin consists of four small joined-up boxes containing the first two passages of the Shema (Deuteronomy, 6.4-9 and Deuteronomy, 11.13-21) and two other Exodus phrases of the Torah. These are handwritten on a parchment and worn on the stronger hand as this is what is used by individuals or on the left arm so that it is directed to the heart. It is a constant visual reminder for Jews that God is there, whatever they do.
Write them on the doorposts of your home and at your gates (Deuteronomy, 6.9)
The final instruction is to handwrite a parchment and fix it to the doorpost of the home and gates. In practice, to preserve the sanctity of the text, a rectangular elongated box with a slight opening, called a mezuzah, is made to house this kosher parchment, which contains the first two of the three paragraphs of the Shema (Deuteronomy, 6.4-9 and Deuteronomy, 11.13-21) and at the back, the word Shaddai (Almighty). The mezuzah is affixed on the right hand doorframe, with a little slant upwards in the direction of the room, at about shoulder height, in individual dwellings and collective compounds. In doing so, most Jews express their obedience, and, when they come into and go out of their homes, they are reminded to renew their covenant daily. The mezuzah is fixed on every door (except the lavatory and bathroom), so the whole house is covered in holiness and purity as a gift of God. Some Jews kiss the mezuzah to show their adherence to the Torah in everything they do, including daily actions like entering and leaving the home.
Mezuzah literally means ‘doorpost’, but over time came to refer to the doorpost and what is attached to it. Interestingly, a sukkah does not need a mezuzah as it is not permanent dwelling.
Deuteronomy 11.13-21
This section is an exhortation to obey, love and serve God alone with everything. In return God promises the Jewish community abundance in material well-being. Should they turn to serve other gods, the anger of God awaits them (Deuteronomy, 11. 13-17).
The next phrases (Deut. 11.18-21) repeat the instructions given above in (Deut. 6-9). Thereafter, God promises that should these be fulfilled then God will keep His promise of the land for them (Deut. 11. 21).
Numbers 15.37-41
This verse establishes the custom of Jews adorning clothes with tzitzit (fringes). Tzitzit are tassels made of several threads tied together to symbolise the numerical value of the name of God. The Shema says that when people look at the tassels they will remember their promise to keep God’s laws. Some Jews follow this rule all the time and wear a vest with tassels on four corners, called a tallit katan. At the synagogue, some also wear a special prayer shawl called a tallit gadol when praying in the morning.
To summarise, the Shema is a prayer in the first instance and a belief statement thereafter. It has a golden principle for the Jewish community in stressing that learning is initiated at home and establishes the duty to educate their children in the faith. The Shema establishes the practice of learning the three paragraphs contained within it, and of wearing the tefillin and affixing the mezuzah. These actions remind Jewish people of the promises made to and by God, their belief about unity of God and the One to be worshipped.
Here are some examples of what primary pupils might be able to do as a result of their learning about the Shema.
They can:
-use the right names for things that are special to Jews, e.g. when shown a picture, say: ‘That is a mezuzah’
-talk about what they find interesting or puzzling, e.g. talk about how interesting it was to hear that Jewish people put a prayer in a small box and fix it to their doorposts
-talk about some things that are similar for different religious people, e.g. say that Muslims, Christians and Jews all says prayers to God
-talk about some things in stories that make people ask questions, e.g. say, ‘It was mysterious when God spoke to Moses’
-describe things that are similar and different for religious people, e.g. record or say how Jews recite the Shema, but that they may say it in different languages
-ask important questions about life and compare their ideas with those of other people, e.g. ask why Jews think the Shemais such an important prayer and give their own ideas about important prayers and wishes
-use the right religious words to describe and compare what practices and experiences may be involved in belonging to different religious groups, e.g., say how different Jewish communities might have different ways of remembering God’s laws – through recitation of the Shema, through wearing of the tallit and tefillin, though doing good deeds and so on
-ask questions about the meaning and purpose of life, and suggest a range of answers which might be given by them as well as members of different religious groups or individuals, e.g. asking questions about the importance of the Shema in Jewish life and suggesting answers that might be given by a Jewish visitor to the classroom, or with reference to answers given in authoritative texts or websites.
Cohn-Sherbok, D. (2003) Judaism: History, Belief and Practice, London: Routledge.
Hoffman, C. M. (2010) Judaism: An Introduction, London: Hodder Education.
Written by Imran Mogra
This concept starter provides a way for teachers to introduce iconography. It consists of a powerpoint presentation and background information. It has been written by Aliya Azam.
An investigation into Sikh belief about God through a study of the Mool Mantar, the Enlightenment of Guru Nanak and the Ik Onkar symbol.
For KS2 pupils. Originally written by Gemma Kingston, updated in April 2019.
Amrit: Literally ‘Nectar’. A drink made from sugar dissolved in water and stirred with a sword – drunk during special ceremonies. Considered to be divine.
Guru: ‘Teacher’. The name given to the ten great human teachers of Sikhism and also to the Sikh holy book.
Guru Granth Sahib: The Sikh scripture. The tenth Guru, Guru Gobind Singh declared that there would be no other living Gurus after him, so instead Sikhs could look to their holy scriptures for guidance, so the holy book became the ‘Guru.’ It is a collection of teachings and writings by Guru Nanak and other Gurus as well as Sikh, Hindu and Muslim saints. These scriptures are written in Punjabi and are greatly respected by all Sikhs as the living word of God. The book is given the same respect as a human Guru.
Guru Nanak: The Sikh faith was founded by Guru Nanak (1469-1539) and shaped by his nine successors in the sixteenth and seventeenth centuries in South Asia.
Gurdwara: a Sikh place of worship. Any building where the Guru Granth Sahib is kept is a Sikh place of worship. It is called the Gurdwara (‘Gateway to the Guru’). A focal point for the communitu.
Ik Onkar: pronounced ‘Ik O-an-kaar’. Design which represents the statement of faith ‘There is only one God’. The first phrase of the Mool Mantar. It is also used as a symbol to decorate Sikh objects. Punjabi – Found on turban badges.
Khalsa: The brotherhood of Sikhs, founded by the tenth Guru, Guru Gobind Singh.
Monotheist: someone who believes in one God.
Mool Mantar: Basic teaching; essential teaching. The basic statement of belief at the beginning of the Guru Granth Sahib. The first hymn composed by Guru Nanak.
Punjab: ‘Land of Five Rivers’. The northern region of India where Sikhism originates from.
Sikh: The word ‘Sikh’ in the Punjabi language means ‘disciple’, Sikhs are the disciples of God who follow the writings and teachings of the Ten Sikh Gurus.
Sikhism: Sikhism is founded upon the life and teaching of Guru Nanak Dev Ji and nine successive gurus who lived in the northern part of South Asia between the fifteenth and eighteenth centuries. Sikhism is a worldwide religion with nearly 30 million adherents which is about 1% of the world’s population.
Waheguru: Wonderful Lord. A Sikh name for God.
You will need:
ENQUIRE.Show the pupils a selection of images showing artefacts decorated with the Ik Onkar symbol, such as the below, and give them a chance to look carefully at the artefacts and notice anything each item has in common. Ask questions about the objects, their purpose and significance. Do they notice the symbol which appears in each?
Draw the pupils’ attention to the Ik Onkar Explain this is an important Sikh symbol which can be seen in many places such as badges, on the walls of a gurdwara and in the home.
Show pupils a selection of symbols from other religious traditions, such as the Jewish Star of David or the Christian cross. Ask pupils to suggest (a) what such symbols communicate to believers, and (b) how believers might use these symbols to show their beliefs. Encourage them to make a record of their answers.
Show pupils the Mool Mantar (sometimes written Mool Mantra) – see below – and ask if they can spot the symbol in the writing: can they work out from the translation what the symbol means? Explain that the first words of the Mool Mantar are ‘Ik Onkar’ meaning ‘there is one God’ and that the symbol acts as a visual reminder to Sikhs of what they believe about God and his oneness (monotheism).
Ask the pupils to design another object that includes the Ik Onkar symbol which would be for Sikhs a constant reminder of God’s oneness.
EXPLORE – A PLACE OF WORSHIP (GURDWARA). Explain the role of the Gurdwara in the Sikh community, perhaps by reading the relevant section of a text book on Sikhism. Point out that the Gurdwara is a focal point for the Sikh community and that it is open to all: it is a place of equality and sharing.
If it is not possible to take pupils to a gurdwara, take them through the virtual tour of a Gurdwara via an online video tour. Ask pupils to look carefully for any Ik Onkar symbols. Encourage pupils to reflect on their significance and ask them to suggest how attending the Gurdwara might inspire Sikhs to treat other people in a kind way. Encourage them to note down their reflections and to say what visits they have made that have inspired them.
EXPLORE – SIKH TEXT. Together with pupils, read the translation of the Mool Mantar – see below. Show the Mool Mantar in its original script (Gurmukhi – the script in which the Punjabi language is written).
Explain that the Mool Mantar means ‘basic teaching’ and is found at the beginning of every section of the Guru Granth Sahib. It is very much like a Sikh creed, the ‘essence’ of the teachings, repeated each day during early morning prayer.
The Mool Mantar – basic teaching
| Words | Meaning |
| IK Onkar | There is only one God |
| Sat Nam | Eternal truth is His name |
| Karta Purakh | He is the creator |
| Nir Bhau | He is without fear |
| Nir Vair | He is without hate |
| Akal Murat | Immortal, without form |
| Ajuni | Beyond birth and death |
| Saibhang | He is the enlightener |
| Gur Prasaad | He can be reached through the mercy and grace of the true guru |
Encourage pupils to memorise the first few lines and ask them why Sikhs might memorise the whole Mool Mantar. Point out that most Sikhs will have heard the Mool Mantar said and sung very many times since they were young and that it contains many teachings that reveal what God is like in Sikh belief.
Ask pupils to work in pairs to come up with two questions to ask a Sikh about the Mool Mantar, especially focusing on what it might mean to that particular Sikh believer, and to the wider community. Ask them then to meet with another pair and to see if they can imagine what a Sikh might say in answer to each other’s questions.
Set pupils the challenge of defining the words ‘eternal,’ ‘immortal,’ and ‘enlightened.’ Ask them to use a dictionary to define them and then (a) to use them as a Sikh would to describe God and (b) to use modelling clay to create a new symbol to represent each of these terms, or any other from the Mool Mantar. Encourage them to take photos and then to write or audio-record their thoughts as to the meaning of their creations. The results could go into a class or online book about the Mool Mantar.
EXPLORE – Guru Nanak. Show an image of Guru Nanak that includes the Ik Onkar. and ask pupils to identify him. Point out the symbol if they have not noticed it. Explain briefly who Guru Nanak is and that the Mool Mantar is believed to be the first thing said by Guru Nanak upon his enlightenment at the age of about 30.
At a time in India when Muslims and Hindus were in conflict, Guru Nanak said ‘there is no Hindu, there is no Muslim’. Ask pupils to suggest what this reveals about what Sikhs believe to be the nature of God, and how Sikhs believe Waheguru is the same God worshipped by all other religions. Ask pupils for their reflections on the idea that there might be One God for all humanity which different people call different names. What other names do the pupils know? (Allah, God, Yahweh, etc.). Explain that not all people (a) believe in God and (b) believe that all religions worship the same God. Can they give examples and suggest reasons for such differences of opinion and belief?
EXPLORE – SIKH LIVING. Show the pupils a range of Sikh artefacts. Focus on the Sikh Kara. Ask pupils to suggest why a Sikh might wear the Kara: what might it mean and symbolise? What might it communicate about the nature of God? For those who need more support, ask what a circle could represent about God?
Explain that the kara is a bangle, usually made from iron or steel and worn on the right wrist. The steel is a symbol of strength, and the circular shape is a symbol of unity and eternity – a circle has no beginning and no end. This reflects the Sikh view of God who is eternal and infinite. The circular shape also stands for unity between Sikhs and between Sikhs and God. It is another representation of Sikh belief in one God, a symbol of God having no beginning or end. It keeps a Sikh focused and close to God.
Look at different styles of Kara available online for Sikhs to buy, with the choice of sacred text from the Guru Granth Sahib engraved on them. Ask them to report back to the class on the type of karas available to Sikhs and to work together to design their own style, based on what they have seen. [Remind pupils of the need to consider websites thoughtfully: what is this website trying to say or do? Who put the material up there and why?]
In role, encourage them to write a sales pitch to a Sikh customer. Their report should include how the bracelet will make a Sikh feel closer to God and what it will remind them about the nature of God. [Pupils could also produce packaging and a card to be sold with the bracelet.]
Explain that Sikhs believe that God doesn’t exist just in the sky or heaven but is present everywhere and lives within the human heart and within all living beings and life. That is one reason why they use the term ‘Waheguru’. Encourage pupils to reflect on the meaning of the word ‘God’ and ask them whether they think the concept of ‘God’ in Sikhism is very different from other beliefs about God. Do they think that God is ‘he’ or ‘she’ or beyond gender? Explain that most religions that believe in God often refer to God using the male pronoun, but that most of them believe that God is beyond gender. This is certainly the case in Sikh teaching.
Use the statements below to prompt deeper thinking. Show pupils the following statements, ask them to reflect upon each in turn and to offer suggestions as to the meaning:
As pupils offer their thoughts, encourage reflection on the inspiration given to Sikhs by the statements, and comparison with other world views.
With pupils, read about Sarika Watkins-Singh, who at the age of 14 was suspended twice from school for wearing her Kara until a high court judgement allowed her to wear it.
What are arguments for and against Sarika’s actions? Ask pupils which arguments they find most persuasive and why. Ask them to consider that if school rules say no jewellery in school, would it be ok to wear jewellery if it is a religious symbol?
Hold a class debate.