Reviews
For those who want to know about Paganism today, as far in the round as it is possible swiftly to get, this book should be a first port of call.From the Foreword by Ronald Hutton, professor of history, University of Bristol
Pagan Religions in Five Minutes
Edited by
Suzanne Owen [+–]
Leeds Trinity University
Suzanne Owen is an associate professor in the study of religion at Leeds Trinity University in the United Kingdom researching British Druidry and Indigeneity in Newfoundland.
Angela Puca [+–]
Leeds Trinity University
Angela Puca, PhD (2021), is an independent religious studies scholar and university lecturer. She is bridging the gap between academia and the general public with her social media project Angela’s Symposium, where she disseminates peer-reviewed research to a wide audience engagingly. She’s the author of the forthcoming Italian Witchcraft and Shamanism, to be published by Brill, and coeditor of Pagan Religions in Five Minutes for Equinox Publishing Ltd.
Pagan Religions in Five Minutes provides an accessible set of essays on questions relating to Pagan identities and practices, both historically and in contemporary societies as well as informative essays on different Pagan groups, such as Druidry, Wicca, Heathenry and others. The book includes answers to a range of questions such as: How many Pagans are there? What do Pagans believe? Is Paganism a real religion or is it just made-up? Is Satanism a type of Paganism? Do all Pagans celebrate the solstices? Why is it written “Pagan” and other times “pagan”? Do they have sacred texts? Is Druidry the indigenous religion of Europe? What does the pentagram symbol mean? Can anyone be a witch? Are Pagans anti-Christian? The book also covers issues with terminology, including the labelling of ancient, non-Western and indigenous groups as ‘pagan’, common assumptions and misconceptions about Pagans, and more.
Each essay is by a leading scholar in the field, offering clear and concise answers along with suggestions for further reading. The book is ideal for both the curious and as an entry book for classroom use and studying Paganism.
Because each chapter can be read in about five minutes, the books offer ideal supplementary resources in classrooms or an engaging read for those curious about the world around them.
Series: Religion in 5 Minutes
Table of Contents
Foreword
Foreword xi-xv
University of Bristol
Ronald Hutton is Professor of History at the University of Bristol. He is a leading authority on the history of the British Isles in the sixteenth and seventeenth centuries, on ancient and medieval paganism and magic, and on the global context of witchcraft beliefs. He is also the leading historian of the ritual year in Britain and of modern paganism. His paper The Strange History of British Archaeoastronomy was published in 2014 in the Journal for the Study of Religion, Nature and Culture.
Preface
Preface xvii-xix
Leeds Trinity University
Suzanne Owen is an associate professor in the study of religion at Leeds Trinity University in the United Kingdom researching British Druidry and Indigeneity in Newfoundland.
Leeds Trinity University
Angela Puca, PhD (2021), is an independent religious studies scholar and university lecturer. She is bridging the gap between academia and the general public with her social media project Angela’s Symposium, where she disseminates peer-reviewed research to a wide audience engagingly. She’s the author of the forthcoming Italian Witchcraft and Shamanism, to be published by Brill, and coeditor of Pagan Religions in Five Minutes for Equinox Publishing Ltd.
Paganism
1. What is Paganism? [+–] 3-5
Leeds Trinity University
Angela Puca, PhD (2021), is an independent religious studies scholar and university lecturer. She is bridging the gap between academia and the general public with her social media project Angela’s Symposium, where she disseminates peer-reviewed research to a wide audience engagingly. She’s the author of the forthcoming Italian Witchcraft and Shamanism, to be published by Brill, and coeditor of Pagan Religions in Five Minutes for Equinox Publishing Ltd.
Paganism is a diverse religious phenomenon encompassing a range of beliefs and traditions outside mainstream monotheism. Central to Paganism are polytheistic and animistic beliefs, including worshipping multiple gods and goddesses and the spiritual essence of non-human entities. Pagan traditions are diverse, encompassing many paths with distinct practices and backgrounds. A focus of Paganism is the reverence for nature and the interconnectedness of life, often expressed by celebrating the seasons and life.
2. Is Paganism a Religion? [+–] 6-8
Leeds Trinity University
Suzanne Owen is an associate professor in the study of religion at Leeds Trinity University in the United Kingdom researching British Druidry and Indigeneity in Newfoundland.
Gaining official recognition as a religion in some case may provide some protection in law and defend it against spurious associations with child abuse. However, many Pagans do not what they do as a “religion”, in the common, mainly Protestant Christian understanding of the term. In the UK, charity registration is one means of gaining recognition as a “religion”, which the Druid Network achieved in 2010. Another success was the inclusion of Pagan as an option on the Scottish 2022 census.
Open University
Graham Harvey is Emeritus Professor of Religious Studies at the Open University, UK. His research is concerned with the performance and rhetoric of identities among Jews, Pagans and indigenous peoples. He is particularly interested in the ‘new animism’, embracing relational and material approaches to interactions between humans and the larger than human world. His recent publications include The Handbook of Contemporary Animism(2013) and Food, Sex and Strangers: Understanding Religion as Everyday Life (2013).
“Paganism”, “pagan”, “Pagan”, and “neo-Paganism” have different meanings and connotations within spiritual communities. Capitalisation distinguishes self-identification from historical references. “Neo-Paganism” differentiated modern movements from ancient practices. The modern usage of “Pagan” reflects traditions that celebrate the Earth and senses. Misuse of these terms can reveal dismissive attitudes. The current trend is to be more inclusive and respectful, acknowledging individual and communal identities connected to Nature and sensuality.
4. How did Modern Paganism Begin? [+–] 12-14
The University of British Columbia
Sabina Magliocco is professor of anthropology and chair of the Program in Religion at the University of British Columbia in Vancouver.
Modern Paganism drew from a wide variety of sources, including Classical texts and Renaissance art and literature, as well as folk magic traditions. European mythologies, the occult and neo-druid orders became prominent in the Romantic era. Scholarship on folk customs also contributed to the birth of Paganism as a modern movement.
University of Melbourne
Caroline Tully is an archaeologist at the University of Melbourne, Australia. Her research interests include religion and ritual in the Aegean Bronze Age, reception of the ancient world, and contemporary Paganisms. She is the author of The Cultic Life of Trees in the Prehistoric Aegean, Levant, Egypt and Cyprus (Peeters 2018) and many academic and popular articles.
This chapter explores the differences and similarities between ancient and contemporary Paganism. Ancient Paganism was characterised by practices such as animal sacrifice and mystery religions. Contemporary Paganism includes Pagan Reconstructionism and Neo-Paganism, which is influenced by Wicca and British ceremonial magic. Neo-Paganism is a modern reinterpretation of ancient practices, focused on duotheistic conceptions of divinity with nature-based rituals.
6. How Many Pagans are There? [+–] 18-20
Nottingham Trent University
Vivianne Crowley is a lecturer in psychology of religion at Nottingham Trent University, United Kingdom. Her research interests include contemporary Paganism, religious experience, and women religious leaders.
Estimating the number of Pagans worldwide is complex due to the diversity of Pagan practices. While millions engage in practices that could be classified as Pagan, many do not identify with the term. In the UK and the US, census data shows a gradual increase in Pagans. Paganism in each country varies with its history. However, not everyone practising Pagan rituals considers Paganism their religion.
7. Are Most Pagans Solitary Practitioners? [+–] 21-23
Harvard Divinity School
Helen A. Berger is a visiting scholar at the Center for the Study of World Religions at Harvard Divinity School and professor emerita of sociology at West Chester University. She has published four books as author or coauthor and edited one volume on contemporary Paganism. Her first book, A Community of Witches, was one of the earliest to study the development of contemporary Paganism in the United States. Her most recent book, Solitary Pagans, is currently the only substantial research on the most common form of practice—practicing alone.
There is a growing trend of solitary practice among contemporary Pagans. This shift, fuelled by easy access to Pagan knowledge, has led to an eclectic approach to Pagan practices. While solitary in their practice, Pagans often stay connected with the broader Pagan community online, a trend that the COVID-19 pandemic has amplified. This evolution in Pagan practice reflects broader changes in how people engage with spirituality in the modern world.
8. What is a Pagan Worldview? [+–] 24-26
Open University
Graham Harvey is Emeritus Professor of Religious Studies at the Open University, UK. His research is concerned with the performance and rhetoric of identities among Jews, Pagans and indigenous peoples. He is particularly interested in the ‘new animism’, embracing relational and material approaches to interactions between humans and the larger than human world. His recent publications include The Handbook of Contemporary Animism(2013) and Food, Sex and Strangers: Understanding Religion as Everyday Life (2013).
Paganism is a diverse and individualised belief system beyond official religious doctrines. Pagans celebrate a deep connection with nature, view the world as “enchanted,” and embrace a belief in magic and wonder. At the heart of this worldview is an ethical respect for the Earth. The shared appreciation of the Earth unifies the variety of traditions within Paganism.
Pagan Federation
Jennifer Uzzell (PhD, Durham University) is the education and youth manager for the Pagan Federation and senior examiner in religious studies at both GCSE and A level with a major awarding body and was head of religious education at a number of schools for many years.
Paganism is a diverse spiritual tradition characterised more by shared practices (orthopraxy) than by uniform beliefs (orthodoxy). It emphasises reverence for nature and personal responsibility for one’s spiritual and ethical path. The concept of re-enchantment, or filling the world with magic and wonder, is also central to Paganism.
10. Is Paganism a Nature Religion? [+–] 30-32
University College London
Ethan Doyle White has a PhD in medieval history and archaeology from University College London and has written extensively on modern Paganism and related forms of esotericism. His publications include Wicca: History, Belief, and Community in Modern Pagan Witchcraft (Sussex Academic Press, 2016), Pagans: The Visual Culture of Pagan Myths, Legends and Rituals (Thames and Hudson, 2023), and The New Witches of the West: Tradition, Liberation, and Power (Cambridge University Press, 2024).
Paganism can be classified as a nature religion. The term became popular among Pagans in the 1970s, partly influenced by the rise of environmentalism in Western societies. It allowed for conceptual connections with other non-Abrahamic, typically polytheistic religions globally. The term has also been used in academic contexts, as scholars like Catherine Albanese have noted.
Formerly of Colorado State University, Pueblo, he researches and writes on new religious movements and contemporary Paganism. He served as a contributing editor of Gnosis: Journal of Western Inner Traditions from 1986–2000, and as co-chair of the American Academy of Religion’s Contemporary Pagan Studies Group from 2011–2016. His published work includes Her Hidden Children: The Rise of Wicca and Paganism in America and as co-editor with Graham Harvey, The Paganism Reader.
Contemporary Paganism is often described as a “nature religion”, which emphasises a deep connection with the natural world, influenced by Romantic ideals. Pagans engage in environmental ethics, strive for harmony with the earth, and view nature as encompassing body, planetary and cosmic levels. This spiritual approach integrates environmental activism and personal expression through practices that align with natural cycles and the broader universe.
12. Do Pagans have Sacred Sites? [+–] 37-39
University College London
Ethan Doyle White has a PhD in medieval history and archaeology from University College London and has written extensively on modern Paganism and related forms of esotericism. His publications include Wicca: History, Belief, and Community in Modern Pagan Witchcraft (Sussex Academic Press, 2016), Pagans: The Visual Culture of Pagan Myths, Legends and Rituals (Thames and Hudson, 2023), and The New Witches of the West: Tradition, Liberation, and Power (Cambridge University Press, 2024).
This chapter discusses the importance of sacred sites in modern Paganism. Pagans consider certain locations, like pre-Christian or prehistoric sites, sacred as they connect with ancestral traditions. However, rituals at prehistoric sites outside Europe raise concerns about cultural appropriation. Conflicts arise with archaeologists and heritage managers due to the impact of Pagan rituals on these sensitive archaeological sites. Some Pagans oppose the excavation and display of pre-Christian human remains.
13. Do All Pagans Follow the Same Festivals? [+–] 40-42
School of Social Sciences, University of Tasmania
Douglas Ezzy is a professor of Sociology at the University of Tasmania. He is President of the Australian Association for the Study of Religion (2015-2016) and editor of the Journal for the Academic Study of Religion. His research is driven by a fascination with how people make meaningful and dignified lives. His books include Sex, Death and Witchcraft (2014), Qualitative Analysis (2002), and Teenage Witches (2007, with Helen Berger).
Pagan festivals vary widely based on individual preferences, local conditions and community dynamics, often adapting to local seasons and environments. Community gatherings like the summer solstice at Stonehenge demonstrate inclusivity and adaptability within Paganism. This diversity reflects the nature-centred, community-focused ethos of Paganism, leading to a rich tapestry of celebrations and rituals.
Bath Spa University
Denise Cush is professor emerita in religion and education at Bath Spa University. She has published on Buddhist, Hindu, Christian, and Pagan traditions as well as pluralist religious education. From childhood, she has loved books about witches or magic and myths and legends from all traditions.
Pagan religions differ from “religions of the book” like Judaism, Christianity and Islam as they do not adhere to a sacred text. Instead, Pagans draw spiritual guidance from various sources, including writings by influential figures, historical texts, and even modern literature. The Wiccan “Book of Shadows” is an influential text within a specific Pagan path. Central to Pagan belief is personal experience and nature, often viewed as a divine text.
University of Zurich
Yves Mühlematter is a postdoctoral researcher at the University of Zurich, with a PhD in religious studies from the University of Freiburg. His research expertise covers a wide range of subjects, including the interplay between educational concepts and utopian-dystopian visions of the future, historical interconnections, religious studies, and a particular specialization in the Theosophical Society, notably focusing on Annie Besant. His outstanding work in this field earned him the ESSWE thesis prize in 2022.
Theosophy is relevant for pagan religions that see truth in diverse traditions. It exhibits a significant interest in pagan religions, particularly those suppressed during Europe’s Christianization. The role of the Theosophical Society in contemporary Paganism remains largely unexplored, but it has influenced the movement. The connection between Paganism and Theosophy is complex and shaped by a network of ideas and influences.
Pagan Religions
University of Melbourne
Caroline Tully is an archaeologist at the University of Melbourne, Australia. Her research interests include religion and ritual in the Aegean Bronze Age, reception of the ancient world, and contemporary Paganisms. She is the author of The Cultic Life of Trees in the Prehistoric Aegean, Levant, Egypt and Cyprus (Peeters 2018) and many academic and popular articles.
An individualistic practice may be termed a “path” while a “tradition” refers to the broader classification such as Wiccan or Druid with the sense of having a lineage. Many Pagans are eclectic, employing different practices from various traditions, while some regard it a virtue to follow one particular path or tradition.
University of the Cumberlands
Hard polytheism views each deity as a distinct entity, while soft polytheism interprets them as aspects of a singular divine reality. Modern intellectual contexts and the internal dynamics of the Pagan community shape this debate. Both ancient and contemporary polytheistic traditions often incorporate elements of both perspectives, reflecting the rich and complex nature of religious belief and practice.
Leeds Trinity University
Angela Puca, PhD (2021), is an independent religious studies scholar and university lecturer. She is bridging the gap between academia and the general public with her social media project Angela’s Symposium, where she disseminates peer-reviewed research to a wide audience engagingly. She’s the author of the forthcoming Italian Witchcraft and Shamanism, to be published by Brill, and coeditor of Pagan Religions in Five Minutes for Equinox Publishing Ltd.
Traditional Pagans follow established systems with a hierarchical structure, while eclectic Pagans adopt a more individualistic approach, blending elements from various traditions. Both practices contribute to the rich diversity of the modern Pagan movement, and the choice between these paths depends on individual preferences for structure and historical continuity versus personal autonomy and creativity.
19. Are All Witches Pagan? [+–] 60-62
University of North Carolina at Charlotte
Mary Hamner is at the University of North Carolina at Chapel Hill specializing in religion and culture. Her research interests include religion and social media, ethnography, secularism, and contemporary witchcraft. She publishes about Wicca and witchcraft and maintains a social media presence under the name Thorn Mooney.
Witches and Paganism have a complex relationship, depending on how Paganism is defined. Witchcraft was historically associated with Paganism, but the definition of Paganism varies today. The decentralised nature of Pagan beliefs complicates categorisation, and an increasing number of witches now integrate diverse traditions into their practices. Although they may attend the same rituals, individually they may identify as one or the other, if not both.
20. Can Anyone be Called a “Witch”? [+–] 63-65
Metta Center for Nonviolence
Francesca Po, DPhil (University of Oxford), is a scholar of religion and nonreligion with research interests in religious change, alternative spirituality, and contemporary witchcraft. She is a member of the Board of Directors at the Metta Center for Nonviolence, is an executive leader in spiritual formation for the Salesians of Don Bosco, served in the US Peace Corps in Kazakhstan, and is the author-editor of Religion and Peace (2022) and The Study of Ministry (2019).
The term “witch” has been used in a derogatory way in religious and cultural contexts. Wicca reappropriated the term to empower its practitioners. In contemporary culture, “witch” can describe individuals related to pagan, indigenous, or esoteric practices. Using the term responsibly and respecting the origins of witchcraft practices is important.
University of North Carolina at Charlotte
Mary Hamner is at the University of North Carolina at Chapel Hill specializing in religion and culture. Her research interests include religion and social media, ethnography, secularism, and contemporary witchcraft. She publishes about Wicca and witchcraft and maintains a social media presence under the name Thorn Mooney.
Wicca and witchcraft can be hard to differentiate, as their traditions overlap. Wicca is a modern witchcraft with specific beliefs and practices. Created by Gerald Gardner in mid-20th century England, Wicca was no different from general witchcraft. Now, we understand that Wicca is a type of witchcraft, while other forms have their own practices and origins. Non-Wiccan practitioners use various descriptors to define their practices, highlighting diversity within the witchcraft community.
22. What is Heathenry? [+–] 69-71
University of the Cumberlands
Heathenry is a modern Pagan religion rooted in ancient Norse traditions. It emphasises a polytheistic and nature-based approach, utilising historical texts for reconstructing religious practices and beliefs. Heathenry’s cosmology and rituals, with a diverse pantheon of deities, form a rich, symbolic spiritual path. While grappling with controversial ideologies, Heathenry also shows a conscious effort towards inclusivity and anti-racism, reflecting its complex and evolving nature within the broader context of contemporary Paganism.
Pagan Federation
Jennifer Uzzell (PhD, Durham University) is the education and youth manager for the Pagan Federation and senior examiner in religious studies at both GCSE and A level with a major awarding body and was head of religious education at a number of schools for many years.
Druidism was the more common term in the early 20th century, mainly referring to fraternal organisations modelled on freemasonry, with connotations of being a unified system. These Fraternal Druid groups are one type of modern Druidry and Cultural Druid groups is another, such as the Gorsedd of the Bards of Wales. Religious or spiritual Druidry, a third type, emerged in the twentieth century and is more fluid.
Leeds Trinity University
Suzanne Owen is an associate professor in the study of religion at Leeds Trinity University in the United Kingdom researching British Druidry and Indigeneity in Newfoundland.
Julius Caesar’s belief that Druids in Gaul went to Britain to study has lent support to the view that Druidry is indigenous to Western Europe. However, contemporary Druids do not claim to be Indigenous people and nor do they claim any continuity with ancient Druid practices. They owe more to the Romantic era, particularly the works of Iolo Morganwg, and have globalised their practices to other parts of the world.
25. What are Technopagans? [+–] 78-80
University of Ottawa
Chris Miller is a postdoctoral fellow with the Nonreligion in a Complex Future project, hosted at the University of Ottawa.
“Technopagans” are those Pagans who incorporate technology into their practices. They view electronics as a part of the natural world and find symbolic connections between technology and nature. They integrate technology practically, such as using batteries in protection charms or employing scent diffusers to enhance meditation. Technopagans use technology in rituals and virtual covens, reflecting the adaptability of Paganism to modern contexts.
26. What was Ancient Slavic “Paganism”? [+–] 81-83
University of Finance and Administration
Giuseppe Maiello is an associate professor and head of the Department of Social Sciences at the University of Finance and Administration in Prague, Czech Republic.
Ancient Slavic paganism has had limited documentation, with two main interpretations: one seeing it as patriarchal with a male deity, while the other suggesting a society centred around Mother Earth and the spirits of nature. Some deities’ names show external influences. Christianity transformed pre-Christian deities into demons. Nowadays, there’s an understanding of ancient beliefs, particularly of the trickster archetype.
27. What is Romuva in Lithuania? [+–] 84-87
Vytautas Magnus University
Dr Milda Ališauskienė is a professor at the Department of Sociology at Vytautas Magnus University, Kaunas, Lithuania. She has published more than thirty social scientific research articles on religion in contemporary Lithuania and the Baltic States and contributed to collective monographs and studies on the social exclusion of minority religions and Lithuania’s secularization process.
Romuva, a Lithuanian organisation dedicated to reviving ancient Baltic religious practices and beliefs, emerged in the Soviet era. Romuva’s practices emphasise a close relationship with nature through a pantheon of deities. Romuva faces challenges in gaining legal recognition, reflecting Lithuania’s religious and cultural identity issues. Interactions with Christianity and diverse political views among its members highlight the complex dynamics within modern Paganism.
Vilnius University
Rasa Pranskevičiūtė-Amoson is an associate professor in cultural studies and anthropology of religion at the Institute of Asian and Transcultural Studies, Vilnius University, Lithuania. She has published on (post-)Soviet religiosity and alternative religious movements and subcultures, including Romuva, and was the president of the Lithuanian Society for the Study of Religions (2018–2022).
Organisations can be recognised as an official religion in Lithuania in different ways. The first Romuva religious community was registered in 1992 and recognised as a non-traditional religion in 1995. Lithuania does not have a state religion, but the law lists three categories of religion – “traditional”, seen as historically present in Lithuania; “recognised”, which includes more recent Christian groups; and “other”, the largest group of religious communities.
29. How has Paganism Developed in Brazil? [+–] 91-93
Karina Oliveira Bezerra is a historian with a PhD in religious studies.
Paganism in Brazil developed with Pagan Witchcraft in the 1950s and saw a substantial growth in the 1990s. The introduction of Wicca, Druidry, and neo-shamanism, each adapting uniquely within the Brazilian cultural landscape, has led to a diverse and evolving Pagan community. This development has been facilitated by literature, media, and the internet, with a noticeable shift towards embracing indigenous practices and addressing cultural criticism in recent years.
Pagan Beliefs and Practices
30. How do Pagans Conceive of Gods? [+–] 97-99
Nottingham Trent University
Vivianne Crowley is a lecturer in psychology of religion at Nottingham Trent University, United Kingdom. Her research interests include contemporary Paganism, religious experience, and women religious leaders.
Paganism presents a highly individualised and diverse range of beliefs regarding deities, reflecting a spectrum from hard polytheism to atheism. Influenced by social factors, Pagans may venerate various deities, including those from ancient pantheons, nature spirits, and broader divine concepts. Paganism is characterised by its flexibility, allowing practitioners to move between different theological perspectives. Central to Paganism is experiencing the divine rather than adhering to orthodox religious templates.
31. Is there Salvation in Paganism? [+–] 100-102
Bath Spa University
Michael York, professor emeritus of cultural astronomy and astrology at Bath Spa University, England, has published The Emerging Network (1995), The Divine versus the Asurian: An Interpretation of Indo-European Cult and Myth (1995), and his Paganism as a World Religion series: Pagan Theology (2003), Pagan Ethics (2016), and Pagan Mysticism (2019).
Paganism and Christianity differ in their concept of salvation. Pagans prioritise earthly well-being over redemption and reject the idea of sin. They believe in diverse afterlife concepts like reincarnation or existence of realms such as Elysium. Pagan beliefs about the soul often include multiple aspects with various beliefs about their fates after death. Some believe the soul becomes a guardian spirit, while others see consciousness merging into a collective consciousness.
Charles University, Prague
Alessandro Testa is associate professor at the Faculty of Social Sciences, Charles University, Prague. He specializes in the history of religions, social anthropology, and the ethnology of Europe. His latest publications include Rituality and Social (Dis)Order (2020), Politics of Religion (with Tobias Köllner, 2021), and Ritualising Cultural Heritage and Re-Enchanting Rituals in Europe (2023).
The presence of Pagan beliefs in modern non-Pagan contexts challenges the idea that they are cultural relics and how current beliefs often mix cultural influences, including significant pre-Christian elements. There are beliefs and practices, such as the notions of ghosts and luck, that share roots with pre-Christian traditions. The concept of “Popular Frazerism,” where individuals engage in practices with ancient origins, often without identifying as Pagan, is introduced.
33. Are Some Pagans Atheist? [+–] 106-108
Wilfrid Laurier University
Sarah Best is a doctoral candidate in religious studies at Wilfrid Laurier University in Ontario, Canada. She has an MRes in social anthropology from the University of St. Andrews and an MA in English and Digital Humanities. Her research focuses on the various intersections between religion, environmentalism, and science and technology in contemporary society.
Pagans ascribe to a wide variety of cosmologies and worldviews, some of whom may be atheists. Although some Pagans are hard polytheists, deities as gods, others are soft polytheists, viewing them as metaphors or archetypes. There are also humanist, animist, pantheist and other Pagan worldviews with different conceptions of divinity. “Religion” need not follow a Protestant Christian concern with a belief in a god but rather on a set of practices.
34. Do Pagans Worship Ancestors? [+–] 109-111
Pagan Federation
Jennifer Uzzell (PhD, Durham University) is the education and youth manager for the Pagan Federation and senior examiner in religious studies at both GCSE and A level with a major awarding body and was head of religious education at a number of schools for many years.
The concept of “ancestors” includes biological ancestors, ancestors of place, and ancestors of tradition or spirit. Ancestors hold varying significance in different Pagan traditions, with Druidry and Heathenism placing particular importance on them. Many Pagans include ancestors in their rituals, especially during festivals like Samhain. Some believe ancestors exist as individual entities, while others think they represent collective wisdom.
35. What are Pagan Ethics? [+–] 112-114
Bath Spa University
Michael York, professor emeritus of cultural astronomy and astrology at Bath Spa University, England, has published The Emerging Network (1995), The Divine versus the Asurian: An Interpretation of Indo-European Cult and Myth (1995), and his Paganism as a World Religion series: Pagan Theology (2003), Pagan Ethics (2016), and Pagan Mysticism (2019).
Pagan ethics blend supernatural and natural concepts, emphasising individual freedom, practical application of ethics, and respect. Pagans generally avoid definitive judgments on good and evil, seeing these as context-dependent. A key aspect of pagan ethics is the sacred engagement with the natural world, emphasising the importance of locality and global-environmental interconnectedness.
36. How do Pagans Interact with Deities and Spirits? [+–] 115-117
University College Cork
Jenny Butler is a lecturer in the Study of Religions Department at University College Cork and a principal investigator at UCC’s Environmental Research Institute. She researches in the areas of contemporary Paganism in Ireland and esotericism and Irish history
How Pagans interact with deities depends on whether they regard them, e.g., as independent entities or representations of forces in nature. In casting a circle, Pagans interact with deities or spirits, e.g. those representing the four quarters. They also interact with deities or spirits in nature or at specific sites, often leaving an offering and some try to use the “language of the land” such as Irish in Ireland.
37. What does a Pagan Minister do? [+–] 118-120
Cherry Hill Seminary
Holli S. Emore, M.Div., is Executive Director of Cherry Hill Seminary, and a former nonprofit consultant. Holli has served on the Board of Directors of Interfaith Partners of South Carolina since 2012. She was the first Disaster Spiritual Care Regional Lead for the South Carolina region of the American Red Cross, and has served as a liaison to law enforcement and victim services for more than twenty years. Founder and priestess of Temple Osireion, Holli has been active in Pagan, interfaith and social justice work for decades.
Paganism recognises the need for trained individuals in ministry. Pagan ministers address ethical and family support issues, but the prevalence of solitary Pagans and financial constraints pose challenges. They interact with the community via writing, workshops and digital media, serving as chaplains. The training focuses on ethical behaviour, listening skills, confidentiality and leadership. The evolution of Pagan ministry is crucial in providing spiritual support for communities.
38. What does the Pentacle Symbol Mean to Pagans? [+–] 121-123
Leeds Trinity University
Angela Puca, PhD (2021), is an independent religious studies scholar and university lecturer. She is bridging the gap between academia and the general public with her social media project Angela’s Symposium, where she disseminates peer-reviewed research to a wide audience engagingly. She’s the author of the forthcoming Italian Witchcraft and Shamanism, to be published by Brill, and coeditor of Pagan Religions in Five Minutes for Equinox Publishing Ltd.
The pentacle is a significant symbol in Paganism, representing the five elements and interconnectedness. Historically adopted by diverse cultures and religious movements, it represents the five elements – earth, air, fire, water, and spirit – central to Pagan belief systems. It’s used in rituals for invoking elements, consecrating space, and as a talisman for protection. Despite occasional misconceptions, Paganism views it as a symbol of harmony, balance, and spiritual growth.
Pagan Federation
Jennifer Uzzell (PhD, Durham University) is the education and youth manager for the Pagan Federation and senior examiner in religious studies at both GCSE and A level with a major awarding body and was head of religious education at a number of schools for many years.
Pagans have various beliefs regarding life after death. While some Pagans believe death is final, many embrace reincarnation. This belief involves the soul’s journey through multiple lifetimes, with periods of rest in otherworldly realms. Among Heathens, beliefs may include joining the gods in Valhalla. A common thread in Paganism is the emphasis on living a life of honour, integrity and interconnectedness rather than having a focus on the afterlife.
40. Do Pagans Practise Ritual Sex? [+–] 127-128
Leeds Trinity University
Angela Puca, PhD (2021), is an independent religious studies scholar and university lecturer. She is bridging the gap between academia and the general public with her social media project Angela’s Symposium, where she disseminates peer-reviewed research to a wide audience engagingly. She’s the author of the forthcoming Italian Witchcraft and Shamanism, to be published by Brill, and coeditor of Pagan Religions in Five Minutes for Equinox Publishing Ltd.
There is a complex relationship between ritual sex and contemporary Paganism. While ancient cults incorporated sexuality, its widespread practice in Pagan societies is questionable. The role of ritual sex in Paganism’s traditions depends on individual beliefs. In Wicca, the Great Rite symbolises the union of God and Goddess and may involve sexual activity between committed partners. However, ritual sex remains a private, personal choice rather than a universally accepted practice.
41. Are Astrology and Tarot Part of Paganism? [+–] 129-131
Metta Center for Nonviolence
Francesca Po, DPhil (University of Oxford), is a scholar of religion and nonreligion with research interests in religious change, alternative spirituality, and contemporary witchcraft. She is a member of the Board of Directors at the Metta Center for Nonviolence, is an executive leader in spiritual formation for the Salesians of Don Bosco, served in the US Peace Corps in Kazakhstan, and is the author-editor of Religion and Peace (2022) and The Study of Ministry (2019).
Astrology and Tarot are common in Paganism. Astrology, which had often been marginalised, experienced a revival in the 19th century while the Tarot gained popularity from the 1960s. While neither is essential to Pagan practices, they are commonly associated with Paganism due to their proscribed status by mainstream religious traditions.
42. How do Pagans View Magic? [+–] 132-134
Karina Oliveira Bezerra is a historian with a PhD in religious studies.
Paganism is a magical religion, though views vary on the belief in and use of magic. It is mainly a Christian idea to view magic and religion as oppositional in distinguishing between “true” and “false” religion. The pagan turn toward “magic” is part of a re-enchantment of the world. It is not only about casting spells but is a view of reality and is found in the creation of life.
43. Is there a Difference between Magic and Magick? [+–] 135-137
University of Melbourne
Caroline Tully is an archaeologist at the University of Melbourne, Australia. Her research interests include religion and ritual in the Aegean Bronze Age, reception of the ancient world, and contemporary Paganisms. She is the author of The Cultic Life of Trees in the Prehistoric Aegean, Levant, Egypt and Cyprus (Peeters 2018) and many academic and popular articles.
This chapter explores the difference between “magic” and “magick”. While the former has been defined differently across cultures and eras, “magick” was introduced by Aleister Crowley to emphasise aligning actions with one’s True Will. Subsequent adaptions have modified this concept, and “magick” has become the predominant term in contemporary practitioner literature.
44. What is Chaos Magic? [+–] 138-141
University of Tübingen
Isis Mrugalla-Kalmbacher is a junior researcher of studies of religion at the University of Tübingen in Germany. She researches contemporary practices of occultism and group magic in Europe.
Chaos Magic is a contemporary and individualistic style that combines eclectic influences from the Occult Revival to modern movements. It emphasises personalisation, mental flexibility, and paradigm-shifting in magical practice. The manifestation of will is central to its philosophy. Chaos Magick has evolved and reflects practitioners’ social and political climates, integrating popular culture and adapting to urban and digital realities. It combines aesthetics, identities and belief systems within Pagan networks.
45. Do Pagans Use the Internet for their Religion? [+–] 142-144
University of Graz
Franz Winter is professor and chair at the Department of Religious Studies at the University of Graz in Austria. His research interest includes, amongst other areas, the history of Western Esotericism, contemporary religion and spirituality culture, and new religious movements (in Europe, the United States, and Asia). A recent major publication is the Handbook of East Asian New Religious Movements, co-edited with Lukas Pokorny and published with Brill, which was awarded an accolade in the category Social Sciences at the International Convention of Asia Scholars in 2019.
This chapter explores how Pagans use the Internet for self-presentation, online rituals and member engagement. Pagans have been interested in the Internet since its early days, which coincided with the emergence of many Pagan movements. The lack of religious buildings for rituals made it easy for Pagans to transition to online platforms. However, challenges exist, such as establishing authenticity in a movement focused on restoring older traditions.
46. Is Christmas a Pagan Festival? [+–] 145-147
Charles University, Prague
Alessandro Testa is associate professor at the Faculty of Social Sciences, Charles University, Prague. He specializes in the history of religions, social anthropology, and the ethnology of Europe. His latest publications include Rituality and Social (Dis)Order (2020), Politics of Religion (with Tobias Köllner, 2021), and Ritualising Cultural Heritage and Re-Enchanting Rituals in Europe (2023).
Unravelling the intermingling of Christian and pre-Christian practices in celebrating Christmas is a topic worth exploring. The chapter sheds light on this intricate blend of traditions, presenting a compelling case for examining the roots of this holiday. Understanding the origins of Christmas customs and their evolution over time can provide a deeper appreciation for the significance of this festive season.
47. Is Carnival a Pagan Festival? [+–] 148-150
Charles University, Prague
Alessandro Testa is associate professor at the Faculty of Social Sciences, Charles University, Prague. He specializes in the history of religions, social anthropology, and the ethnology of Europe. His latest publications include Rituality and Social (Dis)Order (2020), Politics of Religion (with Tobias Köllner, 2021), and Ritualising Cultural Heritage and Re-Enchanting Rituals in Europe (2023).
Carnival is a festival with nearly a thousand years of history that draws heavily from pre-existing European ritual celebrations, including ancient Roman festivals. Initially connected to the Christian liturgical calendar and the period of Lent, Carnival integrated religious observances with festive indulgence. Although often condemned as “pagan” or diabolical, Carnival flourished among the European populace. Over time, Carnival transformed, experiencing a recent revival, as a form of cultural reappropriation.
48. Are Halloween and Easter Pagan Festivals? [+–] 151-154
University College Cork
Jenny Butler is a lecturer in the Study of Religions Department at University College Cork and a principal investigator at UCC’s Environmental Research Institute. She researches in the areas of contemporary Paganism in Ireland and esotericism and Irish history
All Hallows Eve, which became Halloween, is the evening before All Saints Day in Roman Catholicism. The following day is for the remembrance of the dead. For Pagans it is a time when the “veil” is thin between the living and the dead and marks the end of summer. Easter, too, is a blend of Christian and “pagan” traditions when “light” and “dark” are in balance at the Equinox.
Pagan Discussions
49. Do Pagans Practise Sacrifice? [+–] 157-159
University of the Cumberlands
In contemporary Paganism, “sacrifice” primarily refers to offerings made to divine beings, encompassing a variety of practices that symbolise respect and connection with the divine. These practices have evolved to align with modern values, including digital and ecological adaptations. Despite common misconceptions, most Pagans reject animal as well as human sacrifice, emphasising ethical and respectful approaches in their rituals.
50. Are Satanism and Paganism the Same? [+–] 160-162
University College London
Ethan Doyle White has a PhD in medieval history and archaeology from University College London and has written extensively on modern Paganism and related forms of esotericism. His publications include Wicca: History, Belief, and Community in Modern Pagan Witchcraft (Sussex Academic Press, 2016), Pagans: The Visual Culture of Pagan Myths, Legends and Rituals (Thames and Hudson, 2023), and The New Witches of the West: Tradition, Liberation, and Power (Cambridge University Press, 2024).
Satanism and Paganism are two distinct movements with some areas of overlap. While Satanism focuses on Satan as a figure of worship, Paganism draws inspiration from pre-Christian traditions. Both movements utilised imagery and identities historically opposed to Christianity. Confusion between Satanism and Wicca, the largest Pagan religion, has led to moral panic, while both traditions are sometimes combined.
51. What Explains the Enduring Bias against Pagans? [+–] 163-165
University of Graz
Franz Winter is professor and chair at the Department of Religious Studies at the University of Graz in Austria. His research interest includes, amongst other areas, the history of Western Esotericism, contemporary religion and spirituality culture, and new religious movements (in Europe, the United States, and Asia). A recent major publication is the Handbook of East Asian New Religious Movements, co-edited with Lukas Pokorny and published with Brill, which was awarded an accolade in the category Social Sciences at the International Convention of Asia Scholars in 2019.
The enduring bias against Pagans stems from early Christian use of “pagan” to demean non-Christians. Though Pagan movements have reclaimed terms like “witch,” they remain misunderstood as the “other” possessing exclusive, secret knowledge. Gender dynamics and female sexuality have fuelled an overemphasis on sexual aspects. Stereotypes around sacrifices, devil worship and Occultism persist. While the religious landscape evolves, reluctance to fully accept Pagans continues, with a recent focus on alleged right-wing politics in Paganism.
Bath Spa University
Denise Cush is professor emerita in religion and education at Bath Spa University. She has published on Buddhist, Hindu, Christian, and Pagan traditions as well as pluralist religious education. From childhood, she has loved books about witches or magic and myths and legends from all traditions.
The relationship between Pagans and Christians is complex, influenced by historical conflicts and contemporary perceptions. While some Christians hold negative views of Pagans, and Pagans often criticise Christianity for its historical actions, there is potential for positive interaction. Both can find commonality in spiritual values and a shared environmental concern. Increasingly, interfaith encounters are fostering understanding and cooperation despite theological differences.
53. Can a Christian Also be a Pagan? [+–] 169-171
Woodbrooke Quaker Study Centre
Rhiannon Grant teaches for Woodbrooke Quaker Study Centre. She works with postgraduate students in all areas of Quaker studies, and her own research explores Quaker religious language and multiple religious belonging. She is a member of Central England Area Quaker Meeting and the Order of Bards, Ovates, and Druids.
Can a person be both Christian and Pagan? It depends on how one defines their religious identity. While some see these as mutually exclusive, others identify as both, finding ways to reconcile or prioritise aspects of each tradition. Accepting dual religious identity varies across communities and exemplifies the fluidity and personal nature of religious identity.
School of Social Sciences, University of Tasmania
Douglas Ezzy is a professor of Sociology at the University of Tasmania. He is President of the Australian Association for the Study of Religion (2015-2016) and editor of the Journal for the Academic Study of Religion. His research is driven by a fascination with how people make meaningful and dignified lives. His books include Sex, Death and Witchcraft (2014), Qualitative Analysis (2002), and Teenage Witches (2007, with Helen Berger).
As the term Pagan, both historically and more recently as a reclaimed term, emerged in Europe, most scholars agree that it should only be applied to Western traditions. However, there are similarities in beliefs and practices to Paganism in other parts of the world but care ought to be taken in the case of applying the term to non-Western and Indigenous practices as this can be regarded as a form of colonialism.
California Institute of Integral Studies
Mary Hearns-Ayodele is a prophetess, Africana folk medicine scholar, and doctoral student in philosophy and religion at the California Institute of Integral Studies (CIIS). Before coming to CIIS, she completed an MA in culture and spirituality (2004–2006) at Holy Names University. Her research interests include the intergenerational transfer of Africana folk healing practices.
Both “witchdoctor” and “pagan” were terms created by those in dominant religious cultures against demonised “others”. In the African context, a witchdoctor solves problems related to witchcraft, defined as undesirable in the communities they serve. In Africana Spiritual Traditions, each person defines terms for themselves depending on personal practice.
The University of British Columbia
Sabina Magliocco is professor of anthropology and chair of the Program in Religion at the University of British Columbia in Vancouver.
Like other religions, Paganism has adapted existing traditions into new forms. It emerged from 19th century Romanticism bringing together different philosophies and mythologies. Cultural appropriation as a concept was part of the critique of colonialism in the 1970s. Often with little material to work with from their own pre-Christian traditions, many Pagans do appropriate from colonised cultures, decontextualising them in the process.
57. Do Pagans have Particular Political Views? [+–] 181-183
University College London
Ethan Doyle White has a PhD in medieval history and archaeology from University College London and has written extensively on modern Paganism and related forms of esotericism. His publications include Wicca: History, Belief, and Community in Modern Pagan Witchcraft (Sussex Academic Press, 2016), Pagans: The Visual Culture of Pagan Myths, Legends and Rituals (Thames and Hudson, 2023), and The New Witches of the West: Tradition, Liberation, and Power (Cambridge University Press, 2024).
This chapter explores the political beliefs of Pagans, ranging from left to right-wing ideologies. Paganism has been linked to cultural and political nationalism, but left-wing Paganism has aligned with feminist and environmental causes. Pagans generally support liberal democratic values, but studies indicate that Pagans in the UK and the US lean left, while in Central and Eastern Europe, conservative and nationalistic views are more prevalent.
Amy Hale (PhD in folklore, UCLA) is an Atlanta-based writer, curator, and critic. Research interests include contemporary magical history and subcultures, art, women, and Cornwall. She has written widely on artist and occultist Ithell Colquhoun, notably the biography Ithell Colquhoun: Genius of the Fern Loved Gully (Strange Attractor, 2020) and the collection Sex Magic: Diagrams of Love (Tate, 2024). She is the editor of Essays on Women in Western Esotericism: Beyond Seeresses and Sea Priestesses (Palgrave, 2022).
Contemporary Paganism’s association with fascist ideologies is a growing concern. Right-wing politics have overlapped with Pagan values, leading to the rise of ethnonationalist Pagans who align with right-wing politics. Anti-modernism and neo-tribalism in Paganism further align with fascist principles. The countercultural nature of Paganism makes it susceptible to influences from the radical Right, suggesting a transformative impact on Paganism in the 21st century.
59. Were Pagans Involved in the War in Ukraine? [+–] 187-188
University of Finance and Administration
Giuseppe Maiello is an associate professor and head of the Department of Social Sciences at the University of Finance and Administration in Prague, Czech Republic.
Paganism in Russia and Ukraine grew after the Soviet Union collapsed. Many leaned towards ethnonationalism and used symbols associated with German Nazis. The Donbas war militarised many Pagans. Russia’s intervention highlighted the Azov Battalion’s use of Nazi symbols. However, Paganism’s role in the conflict has been politically side-lined, with both sides minimising the acknowledgement of Pagans.
60. Why do Some Polytheists Reject the Term “Pagan”? [+–] 189-191
Angelo Nasios is an independent scholar with an MA in history. His interests and research focus on the history of religion—primarily Greek religion in late antiquity.
Greek polytheists reject the term “Pagan” due to its problematic historical context as a term of ‘otherness’ used by Christians against Greeks. Additionally, the role of ethnicity in religious identity significantly differs between Greek polytheists and Pagans, particularly in the U.S.
61. Is Paganism Empowering to Women and LGBTQI+? [+–] 192-194
Harvard Divinity School, Harvard University
Giovanna Parmigiani holds a Ph.D. in Socio-Cultural Anthropology from the University of Toronto, is a Lecturer on Religion and Cultural Anthropology at Harvard Divinity School and a Research Associate at the Center for the Study of World Religions at Harvard University.
Paganism empowers women and LGBTQI+ individuals through its inclusive groups and movements. Theistic Pagans worship the Divine Feminine, promoting body and sex positivity for queer, trans and non-binary people. Pagan communities offer spaces where gender stereotypes can be challenged, and alternative identities can be explored, with a global reach that influences practitioners worldwide.
62. Is Paganism Queer? [+–] 195-197
[M] Dudeck, PhD (Edinburgh), is an artist and cultural engineer who invents their own queer religion as art and a scholar of new religious movements exploring the role of art in the construction of belief systems.
The term “queer” encompasses diverse gender identities. Neopagan communities provide a spiritual refuge for non-heterosexual individuals marginalised by conventional religions. Queer individuals connect with mythological figures such as Odin and Cernunnos to create new histories and to reconnect with their cultural heritage. This intersection of Paganism and queerness highlights the role of spirituality in creating inclusive spaces for diverse identities.
63. Why is Witchcraft Popular among Teenagers? [+–] 198-200
Bath Spa University
Denise Cush is professor emerita in religion and education at Bath Spa University. She has published on Buddhist, Hindu, Christian, and Pagan traditions as well as pluralist religious education. From childhood, she has loved books about witches or magic and myths and legends from all traditions.
Witchcraft appeals to teenagers for various reasons; it empowers female identity, promotes inclusive and life-affirming ethics. It emphasises personal freedom, responsibility, and connection to nature. Teenagers, especially those from LGBTQ+ communities, find a sense of belonging and engage in practices that boost self-esteem and provide a sense of control. Witchcraft is a means of personal expression, protest and transformation.
64. Do Pagans Avoid Technology? [+–] 201-203
University of Ottawa
Chris Miller is a postdoctoral fellow with the Nonreligion in a Complex Future project, hosted at the University of Ottawa.
Despite being a nature-based religion, Pagans are not averse to technology. Historical data shows that Pagans have been early adopters of online platforms and continue integrating technology into everyday and religious practices. They have been using social media for community organisations from the beginning. The Pagan community is as tech-savvy as any other group.
65. What is WitchTok? [+–] 204-206
University of North Carolina at Charlotte
Mary Hamner is at the University of North Carolina at Chapel Hill specializing in religion and culture. Her research interests include religion and social media, ethnography, secularism, and contemporary witchcraft. She publishes about Wicca and witchcraft and maintains a social media presence under the name Thorn Mooney.
WitchTok on TikTok has helped increase the popularity of witchcraft and Paganism on social media. The platform’s primary user base is teens and young adults, who shape the content’s style and nature. WitchTok has caused a fragmentation of witchcraft communities across different social media platforms, leading to debates over authenticity and misinformation. The platform’s ability to exchange and distribute information has made it a potent force in the community.
66. How do Pagans Use Fiction and Film? [+–] 207-209
University of Sydney
Carole M. Cusack is Professor of Religious Studies at the University of Sydney, Australia as well as Visiting Fellow at the Center for the Study of World Religions, Harvard Divinity School. She trained as a medievalist and her doctorate was published as Conversion Among the Germanic Peoples (Cassell, 1998). She now researches primarily in contemporary religious trends and Western esotericism. Her books include Invented Religions: Imagination, Fiction and Faith (Ashgate, 2010) and (with Katharine Buljan)
Anime, Religion and Spirituality: Profane and Sacred Worlds in Contemporary Japan (Equinox, 2015). She edited (with Pavol Kosnáč), Fiction, Invention and Hyper-reality: From Popular Culture to Religion (Routledge, 2017).
Anime, Religion and Spirituality: Profane and Sacred Worlds in Contemporary Japan (Equinox, 2015). She edited (with Pavol Kosnáč), Fiction, Invention and Hyper-reality: From Popular Culture to Religion (Routledge, 2017).
Modern Pagans creatively blend imaginative sources to construct their religious practices, often drawing inspiration from fiction and films. Prominent examples are Discordianism and the Church of All Worlds, which were inspired by fictional works and are now part of Paganism. This underscores Paganism’s adaptive and innovative nature in embracing various cultural influences to craft its diverse religious expressions.
67. Is Paganism Make-believe? [+–] 210-212
[M] Dudeck, PhD (Edinburgh), is an artist and cultural engineer who invents their own queer religion as art and a scholar of new religious movements exploring the role of art in the construction of belief systems.
Contemporary Paganism is an inventive spiritual practice. Influential figures like Margaret Murray and Gerald Gardner shaped modern Witchcraft and Neo-Paganism, often using questionable historical evidence. The notion of “Invented Religions” underlines the creative aspect of Paganism, where history, art and personal influences blend to form new paths. Neo-Paganism combines history, myth and art to create a unique spiritual landscape.
Studying and Teaching Pagan Religions
68. How do Scholars Study Paganism? [+–] 215-217
University of Ottawa
Chris Miller is a postdoctoral fellow with the Nonreligion in a Complex Future project, hosted at the University of Ottawa.
Pagan Studies is a multidisciplinary field that explores Pagan groups, beliefs and practices. It uses various methodologies such as ethnography, participant observation, historical and archival research, and textual studies. The study of Pagans in digital spaces is also significant, reflecting the community’s interaction with modern technology. These methods help scholars gain a nuanced understanding of Paganism.
69. Should Pagan Religions be Taught in Schools? [+–] 218-220
Bath Spa University
Denise Cush is professor emerita in religion and education at Bath Spa University. She has published on Buddhist, Hindu, Christian, and Pagan traditions as well as pluralist religious education. From childhood, she has loved books about witches or magic and myths and legends from all traditions.
Adding Pagan religions to school curricula, particularly in English state schools, depends on various factors, such as the school’s context and the presence of Paganism in the community. Pagan themes, already present in children’s literature and history, can offer insights into religious and spiritual aspects. However, teaching Paganism faces challenges, such as addressing misconceptions and recognising the diversity within traditions. Emphasising environmental care and ethical living in Paganism can benefit all pupils.
Bath Spa University
Denise Cush is professor emerita in religion and education at Bath Spa University. She has published on Buddhist, Hindu, Christian, and Pagan traditions as well as pluralist religious education. From childhood, she has loved books about witches or magic and myths and legends from all traditions.
Contemporary Pagan religions have emerged as a new form of religiosity since the 1960s. They strongly emphasise personal experience and incorporate a diverse mix of traditional and modern elements. Pagans value nature, ritual, myth and creativity, often aligning with feminist and LGBTQI+ perspectives. Many see it as a continuation of ancestral religions with an emphasis on continuity and reconstruction.
End Matter
Index 225-232
Leeds Trinity University
Suzanne Owen is an associate professor in the study of religion at Leeds Trinity University in the United Kingdom researching British Druidry and Indigeneity in Newfoundland.
Leeds Trinity University
Angela Puca, PhD (2021), is an independent religious studies scholar and university lecturer. She is bridging the gap between academia and the general public with her social media project Angela’s Symposium, where she disseminates peer-reviewed research to a wide audience engagingly. She’s the author of the forthcoming Italian Witchcraft and Shamanism, to be published by Brill, and coeditor of Pagan Religions in Five Minutes for Equinox Publishing Ltd.
ISBN-13 (Hardback)
9781800505247
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ISBN-13 (Paperback)
9781800505254
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ISBN (eBook)
9781800505261
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£22.95 / $29.95
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Publication
28/10/2024
Pages
252
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Readership
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From the Foreword by Ronald Hutton, professor of history, University of Bristol
