A Samhain Message to an Embattled Trans Youth

Nicky Reid

November 7, 2025

FacebookTwitterRedditBlueskyEmail

Image by Delia Giandeini.

Thousands of years ago, on the sacred rock from which my ancestors fled, this season of the year was celebrated as Samhain, an ancient Celtic festival marking the end of the summer harvest and the beginning of the darker months of the year. This was also a time of sacred upheaval and spiritual transformation, when the veil between the material world and the spirit world was thin, allowing lost spirits to return to earth and the normal roles of society to be inverted. At twilight, the craggy hills of the moors were alive with the glow of massive bonfires set by peasants embracing the darkness in drag.

Eventually, this became what is now known as Halloween and it is really little wonder considering those roots that what became known as Halloween became less commonly known among my people as “Queer Christmas.”

Chaos reigns, the young govern the streets after dark and social transgressions typically demonized are set free to be flaunted flamboyantly by the light of the moon. All of which is beautiful enough in its own right, but this season is so much more than that for a person like me who considers their gender identity to be an integral part of their spiritual journey.

I am a Celtic Christian Pagan who reveres the Virgin Mary as a representative of the Tripple Goddess found throughout ancient matriarchal societies. I also pray to the Morrigana, three sister goddesses of ancient Celtic lore typically associated with battle but also with transformation and necessary change.

While there exists little direct evidence of third genders in ancient Celtic society and little direct evidence of much else of these tribes in general, considering that this was one of many sacred oral traditions wiped out by the tyranny of the churches who used the cross as a weapon for conquest and homogeny, the surviving myths of Celtic heathenry are rife with the same narratives of spiritual gender fluidity that defined many neighboring pagan cultures where the history of revered third genders remains very tangible.

My own embrace of a gender identity that refused to be governed by the limitations of the material world triggered the unlocking of decades of repressed trauma at the hands of the Catholic Church, who replaced the Celtic Druids of my ancestral homeland, along with multiple identities representing the young girls these men failed to silence.

Since becoming a woman divided among five personalities, my relationship with Mary and the Morrigana has become quite direct. They speak to me in words too sacred for language and they have a lot to say about the times we live in. Much like the months of the year ushered in by Samhain, these are days of darkness. America’s carcinogenic roots of colonialism and white supremacy are strangling the few illusions of democracy that we once held dear. Soldiers stock the streets of America’s crumbling metropolises while genocide of all kinds has become an open part of public policy.

These forces of unconcealed darkness have decided to make a point of trying to police the young in particular. Those yet to be initiated into their cult of conformity and murder, especially today’s Queer youth who they never seem to stop writing laws against. Literally thousands of laws seeking to render the existence of young gender outlaws intolerable.

An estimated 40% of trans youth between the ages of 13 and 17 live in states with severe restrictions on healthcare that simply allows them to postpone puberty with fewer known side effects than antidepressants. Dozens of states have turned the already carceral compulsory school system in this country into biological apartheid regimes in which adult public servants are granted the ability to police genitalia in bathrooms and locker rooms to insure the purity of their constructed gender binary.

This is all very personal to me, not just because I carry the scars from a transgender childhood but because a culture of survivalism informs the very existence of my modern tribe. In Queer culture if you are an open trans person who has lived passed the age of thirty without being broken or assimilated, you are considered to be an elder and I mean this quite literally. Out of all the activism that I have engaged myself in with organizing Queer resistance in my conservative rural environment, working with young people, specifically Queer and trans youth, is by far the most rewarding.

When you are part of such a small and marginalized minority, surrounded by people who couldn’t possibly comprehend your very existence if they tried, having just a few people in your life who have been there and survived, listening and sharing, can literally be a lifeline.

The sheer amount of destruction I did to myself in a world where there wasn’t even a word for the way I felt other than ‘strange’, or ‘pervert’ is irreversible. Suicide was a viable option on more than one occasion during this bleak existence. So, now when trans youth come to me for advice, I am both humbled and obliged, and the advice that I have to give them during this sacred season of Samhain is to show your teeth and remain ungovernable.

The people currently running this desperate nation are terrified of you and they should be. These are people who define their existence by defining other people’s existence and you are living a lifestyle that defies basic bureaucratic categorization. The most basic principle of centralized government is the tyranny of paperwork, systems upon systems of filing, compiling, defining, categorizing… Reducing humanity into a series of boxes to check on a scantron and the first box is always ‘male or female.’

You have exploded this system simply by crossing out the word ‘or.’ Your average Queer youth in the age of Trump changes their gender identity with the color of their hair and consults their friends online for advice before even thinking about addressing the tyranny of the clinic. They have decided to find themselves publicly and without apology, and their numbers are rising.

In 2023, the Center for Disease Control and Prevention found that about 3.3% of high school students identify openly as trans or non-binary and another 2.2% are questioning their government arranged gender designation. Considering how little teens talk to the goddamn CDC, I don’t think I’m being presumptuous for assuming these numbers merely represent the tip of the iceberg. Pew has found that 5.1% of adults younger than 30 openly identify as trans or non-binary compared to just 1.6% of those between 30 and 49 and 0.3% of those 50 or older.

The hyper-statists of the Christian Right look at these numbers and shutter. They will tell you and any other asshole who will listen that this is all part of some “Cultural Marxist” wave of behavioral decadence that poses an existential threat to Western Civilization, and I actually agree with them on the second part.

After growing bored with Marx myself by my mid-twenties, an old Queer sage named William Burroughs turned me on to a quirky German historical philosopher named Oswald Spengler, best known for his epic treatise Decline of the West. While Spengler is frequently name-dropped by trolls on the right, based on my own studies, I suspect very few of them have actually done their homework. The central point of ‘Decline’ is that all cultures are essentially living organisms that tend to exist in lifespans of about 2000 years and that the final stage of a culture is the sterile stasis of civilization.

Based on his studies on other past empires from the Romans to the Aztecs, Spengler believed the West to be in the twilight of its existence which is an era typically defined by decadence.

However, Spengler didn’t define decadence in terms of sexual perversion or debauchery. He defined this symptom of cultural collapse as being far more defined by the overly rational urban materialist, lost in an overpopulated desert of money and things with no connection to any real spiritual roots but only shallow replicants, like stadium churches and television preachers. Spengler also rejected the notion of culture being defined by blood and soil, stating that its true definition comes from the intimacy experienced between people with a shared history, values and vision of the future.

By Spenglerian definitions, it isn’t today’s trans youth who are the decadents. These children are rejecting the material world to follow the dictates of their souls and leaving today’s temples of emptiness in favor of a spirituality defined by gnosis or personal experience. All of this puts them in line with the values of ancient paganism represented by Samhain as well as movements like Black Power, Aztlan and other forms of indigenous revivalism.

It is our enemies in the Christian Right, with their bourgeoise fantasies of Zionist conquest and white picket fences who are the true decadents and that is why their civilization is dammed to irrevocable decline.

In this time of darkness, with the veil between the spirit world and our universe thinning by the second, I can only tell the youngest members of my culture that they are the ones who carry the light of our ancestors. They are part of a sacred revival that can provide the survivors of Western Civilization with a rare opportunity to start again and possibly even avoid the cycle of destruction represented by the soulless nation state and the fragile empires they aspire to become.

Wake up children. Samhain is upon us. It’s time to stop dreaming and start truly living again. Let the fire burn brightly behind you and may it illuminate your path forward.

Nicky Reid is an agoraphobic anarcho-genderqueer gonzo blogger from Central Pennsylvania and assistant editor for Attack the System. You can find her online at Exile in Happy Valley.

Joyful Day of the Dead commemorations rally US Latino communities despite immigration raid fears

MINNEAPOLIS (AP) — These crucial religious, family and community celebrations for most Mexicans and many other Latin Americans have taken on special significance this year in U.S. Latino communities, as the Trump administration escalates immigration enforcement raids, including in Minnesota.

Giovanna Dell'orto
November 3, 2025

MINNEAPOLIS (AP) — More than 100 people followed Aztec dancers through an arch of paper flowers into El Colegio High School on Saturday morning to visit altars that students had created to commemorate Día de Muertos or Day of the Dead.

“It’s … a way of greeting our ancestors into our homes, back into our lives, even if they’re like not here physically, but spiritually,” said Daniela Rosales, a senior at the small, bilingual school in Minneapolis. “It’s a way of just having the community come all together and knowing that in some way they might feel safe.”

These crucial religious, family and community celebrations for most Mexicans and many other Latin Americans have taken on special significance this year in U.S. Latino communities, as the Trump administration escalates immigration enforcement raids, including in Minnesota.

While some organizers worried that fears of deportation would cast a pall on public celebrations, participants turned out in droves in cities big and small, saying the rituals brought a much-needed sense of resilience and community pride.

“We decided we can’t cave,” said Justin Ek, one of the founders of the Day of the Dead festival in Mankato, a city in the Minnesota farmland. “Our cultural celebrations are what we need to fill our souls for what’s to come.”

The Indigenous Latino artist’s family started a small commemoration in the parking lot of their painting business in 2018. This year, some 12,000 people joined the daylong celebration that included live music and several dozen papier-mâché sculptures of Catrinas (elaborately dressed skeletons) and fantasy creatures called alebrijes. Most activities were funded by community donations.

Grieving, but with happiness: The spiritual side of Day of the Dead

Ek’s father came to the U.S. from Mexico as a preteen, and in the struggle to make a living and eventually build a family, many connections with his homeland and relatives there disappeared, Ek said.

Day of the Dead festivities became a way to grieve that and rekindle some ties, he added, in addition to commemorating more recent family deaths.

“It’s our way to honor what we lost,” Ek said.

The holiday’s balance of joyful remembrance and a renewed sense of presence distinguishes it from both the outright party atmosphere of Halloween and the somber memorials of the Christian holy days of All Saints on Nov. 1 and All Souls’ Day on Nov. 2.

In fact, Day of the Dead evolved over centuries from Indigenous practices across the Americas, and only settled on these fall dates after Catholicism was introduced, said Cary Cordova, a University of Texas professor.

Different regions mark it with unique details, but the crucial element is paying homage to the dead with “ofrendas,” festive offerings of food, drinks, music and pastimes favorite by the dead. Their souls, many believe, return for a visit, guided by the candles and marigold flowers that mark the path to the ofrendas.

Whether in his Mexican childhood or today in Mankato, Luis Alberto Orozco said the key is to commemorate by “having fun as they would be” — with the departed’s favorite snacks and songs.

“It’s remembering people who passed on positively because they would want us to remember them happy … and making ourselves feel they’re with us,” Orozco said.

Joyful and prideful commemorations defy fears of immigration enforcement

As the emcee of this year’s celebration, Orozco reflected on tense conversations in recent months about whether the event in Mankato might draw immigration enforcement raids, especially as rumors spread on social media.

“We decided we were not going to be afraid. It was important for us to keep our faith,” he said. “Once I got to the event and saw all the people smile, all the fears went away.”

The recent crackdown on illegal immigration in Chicago has generated controversy and stirred fears across that city.

Lisa Noce, some of whose ancestors immigrated from Mexico to Chicago’s Pilsen neighborhood where she grew up, worried people would stay away from a Day of the Dead installation she helped create by the National Museum of Mexican Art there. But a big crowd came.

“I’m very thankful that it turned out that way,” she said, adding that she also sets up a smaller ofrenda in her kitchen with candy, Barbie dolls, and smiling photos of deceased family members.

‘Ofrendas’ range from family shrines to political statements

For more than a century, Day of the Dead artistic representations have also moved from the family to the public sphere.

Starting in Mexico and later through the Chicano rights movement in the United States, ofrendas have also become a form of protest covering often marginalized victims, said Luis Fitch, a Minneapolis artist who has created Day of the Dead images for retail giant Target and the U.S. Postal Service.

In Los Angeles, site of some of the strongest enforcement actions, a group advocating for detained migrants planned for Sunday a prayer with Buddhist, Jewish and Protestant Christian rituals as well as altars commemorating those who died in detention, said the Rev. Jennifer Gutierrez, one of the organizers.

“There’s pretty high anxiety,” said Gutierrez, a United Methodist minister. “But also an atmosphere of coming together to help each other.”

Back at El Colegio High School, the half dozen altars with flickering candles, decorated candy skulls and a profusion of paper flowers commemorated local and global losses.

There were pictures of the children killed at a school Mass just 3 miles (5 kilometers) away, but also those who died crossing the U.S-Mexican border as well as victims of the terror attacks on 9/11, the war in Gaza and violence against Indigenous women.

“We try to keep our sources of spiritual strength always nourished,” said Susana De Leon, one of the traditional Aztec dancers who got the commemoration started at El Colegio.“When the community sees us dancing, they feel strengthened. They feel the love.”

Halloween and a declining Christian tradition coexist on All Saints' Day in Spain

MADRID (AP) — The sobriety of the Catholic tradition, by which on All Saints' Day graves are cleaned and flowers are brought to cemeteries to spend time with deceased loved ones, has given way in recent years to sweets, fake blood, and spider webs from one of the most iconic holidays in the United States.

Alicia Leon and Teresa Medrano
November 3, 2025

MADRID (AP) — Skeletons, ghosts, and monsters of all kinds took to the streets of many cities in Spain at nightfall to celebrate Halloween. The next morning, an older generation flocked to the country’s cemeteries to remember their dead.

The sobriety of the Catholic tradition, by which on All Saints’ Day graves are cleaned and flowers are brought to cemeteries to spend time with deceased loved ones, has given way in recent years to sweets, fake blood, and spider webs from one of the most iconic holidays in the United States.

As in many other parts of the world, instead of their own ancestral traditions, younger people have embraced the more commercial side of a celebration that originated from the pagan festival of Samhain, which honored the end of summer and the harvest. And it does not appear that they will follow in the footsteps of their elders.

The cultural change did not happen overnight, but is a consequence of the secularization of societies, explained José Bobadilla, a sociologist specialized in culture and religious diversity.

“Obviously, the process of a new, more Americanized culture has had an influence not only in Europe,” said Bobadilla, who noted that the current celebration, which is spreading throughout the world, “downplays the idea that it is a time to remember those who are no longer with us.”

The Almudena cemetery in Madrid, the largest in Spain with some five million people buried there, began receiving its first visitors early in the morning.

At the main entrance, several flower stalls waited with bouquets ready for those who left the arrangement of the graves to the last minute.

“We always come on (Nov) 1st,” said Alicia Sánchez, a 69-year-old retiree who lamented the loss of tradition due to a lack of interest among younger people.

“I don’t like Halloween because it’s not our holiday. But everyone has their traditions, and that should be respected,” she said.

Paz Sánchez visited her husband’s grave with his son, as they do on many other days. This time, however, they were surprised to see so few people despite it being the busiest day of the year.

“Maybe they don’t feel like getting up early to come to the cemetery,” said Sánchez, 87.

A few hours earlier, as in the last decade, Paracuellos de Jarama, a town about 30 kilometers (18.6 miles) northeast of Madrid, dressed up for Halloween.

It started with just a few neighbors, but now dozens of houses are decorated with pumpkins and ghosts, there is a haunted passageway, and hundreds of people roam the streets trick-or-treating.

Miguel Izquierdo transformed his family home into a pirate ship with recycled wood for the hull and an old sheet as a sail. The lights, music, and 30 kilos (66 pounds) of candy, which ran out in less than two hours, made it one of the most popular.

After three years, they continue to participate “because of how much fun the children have,” said Izquierdo, 42, who runs an audiovisual production company. “We like it because it’s a party, because it’s a costume party, and because there’s candy.”

“I don’t dislike the party, but I think it’s not part of our traditions,” said Antonia Martín, 68, who celebrated Halloween – without costume – for the first time for her grandchildren.

Associated Press religion coverage receives support through the AP’s collaboration with The Conversation US, with funding from Lilly Endowment Inc. The AP is solely responsible for this content.

Samhain to Soulmass: The Pagan origins of familiar Halloween rituals

Beverley D'Silva
BBC

OCTOBER 30,2024


From outrageous costumes to trick or treat: the unexpected ancient roots of Halloween's most popular – and most esoteric – traditions.


With its goblins, goosebumps and rituals – from bobbing for apples to dressing up as vampires and ghosts – Halloween is one of the world's biggest holidays. It's celebrated across the world, from Poland to the Philippines, and nowhere as extravagantly as in the US, where in 2023 $12.2 billion (£9.4 billion) was spent on sweets, costumes and decorations. The West Hollywood Halloween Costume Carnival in the US is one of the biggest street parties of its kind; Hollywood parties such as George Clooney's tequila brand's bash make a big social splash; and at model Heidi Klum's party she is renowned for her bizarre disguises, such as her iconic giant squirming worm outfit.

Heidi Klum wore a worm costume for Halloween 2022 in NYC – scary disguises were originally intended to ward off evil spirits (Credit: Getty Images)

With US stars turning out again for the biggest dressing-up show after the Oscars' red carpet, it's no surprise Halloween is often viewed as a modern US invention. In fact, it dates back more than 2,000 years, to Ireland and an ancient Celtic fire festival called Samhain. The exact origins of Samhain predate written records but according to the Horniman Museum: "There are Neolithic tombs in Ireland that are aligned with the Sun on the mornings of Samhain and Imbolc [in February], suggesting these dates have been important for thousands of years".


Celebrated usually from 31 October to 1 November, the religious rituals of Samhain (pronounced "sow-win", meaning summer's end), focused on fire, as winter approached. Anthropologist and pagan Lyn Baylis tells the BBC: "Fire rituals to bring light into the darkness were vital to Samhain, which was the second most important fire festival in the Pagan Celtic world, the first being Beltane, on 1 May." Samhain and Beltane are part of the Wheel of the Year, an annual cycle of eight seasonal festivals observed in Paganism (a "polytheistic or pantheistic nature-worshipping religion", says the Pagan Federation).


The ancient Celtic festival of Samhain is still celebrated in some places, including Glastonbury Tor, pictured in 2017 (Credit: Getty Images)

Samhain was the pivotal point of the Celtic Pagan new year, a time of rebirth – and death. "Pagans had three harvests: Lammas, harvest of the corn, on 1 August; the one of fruit and vegetables at autumn equinox, 21 September; and Halloween, the third," says Baylis. At this time animals that couldn't survive winter were culled, to ensure the other animals' survival. "So there was a lot of death around that time, and people knew there would be deaths in their villages during the harsh winter months." Other countries, notably Mexico, celebrate The Day of the Dead around this time to honour the deceased.
Costumes and ugly masks were worn to scare away malevolent spirits believed to have been set free from the realm of the dead


At Samhain, Celtic Pagans in Ireland would put out their home fires and light one giant bonfire in the village, which they would dance around and act out stories of death, regeneration and survival. As the whole village joined in to dance, animals and crops were burned as sacrifices to Celtic deities, to thank them for the previous year's harvest and encourage their goodwill for the next.


It was believed that at this time the veil between this world and the spirit world was at its thinnest – allowing the spirits of the dead to pass through and mingle with the living. The sacred energy of the rituals, it was believed, allowed the living and the dead to communicate, and gave Druid priests and Celtic shamans heightened perception.

And this is where the dress-up factor came in – costumes and ugly masks were worn to scare away malevolent spirits believed to have been set free from the realm of the dead. This was also known as "mumming" or "guising".

Those early Samhain dressing-up rituals began to change when Pope Gregory 1 (590-604) arrived in Britain from Rome to convert Pagan Anglo-Saxons to Christianity. The Gregorian mission decreed that Samhain festivities must incorporate Christian saints "to ward off the sprites and evil creatures of the night", says Baylis. All Souls Day, 1 November, was created by the Church, "so people could still call on their dead to aid them"; also known as All Hallows, 31 October later became All Hallows' Eve, later known as Halloween.

"There is a long tradition of costuming of sorts that goes back to Hallow Mass when people prayed for the dead," explains Nicholas Rogers, a history professor at York University in Canada. "But they also prayed for fertile marriages." Centuries later boy choristers in the churches dressed up as virgins, he says. "So there was a certain degree of cross-dressing in the ceremony of All Hallow's Eve."

New York City Halloween parade participants in the early 1980s (Credit: Getty Images)


The Victorians loved a ghost story, and adopted non-religious Halloween costumes for adults. Later, after World War Two, the day centred on children dressing up, a ritual still alive today at trick-or-treating time. Since the 1970s, adults dressing up for Halloween has become widespread again, not just in creepy and ugly costumes, but also hyper-sexualised ones. According to Time, these risqué outfits emerged because of the "transgressive" mood of the occasion, when "you can get away with it without it being seen as particularly offensive". In the classic teen film Mean Girls, it's jokingly said that "in girl world" Halloween is the "one night a year when girls can dress like a total slut and no other girls can say anything about it". It's not just in "girl world" that Halloween has a disinhibiting effect – it is a hugely popular holiday in the LGBTQ+ community, and is often referred to as "Gay Christmas". In New York, the city famously comes alive every year with a Halloween parade featuring participants in elaborate and outlandish costumes.

Playing with fire

Echoes of Samhain also live on today in fire practices. Carving lanterns from root vegetables was one tradition, although turnips, not pumpkins, were first used. The practice is said to have grown from a Celtic myth, about a man named Jack who made a pact with the devil, but who was so deceitful that he was banned from heaven and hell – and condemned to roam the darkness, with only a burning coal in a carved-out turnip to light the way.

The ritual of carving lanterns out of pumpkins came from the myth of a man called Jack who made a pact with the devil (Credit: Getty Images)


In Ireland, people made lanterns, placing turnips with carved faces in their window to ward off an apparition called "Jack of the Lantern" or Jack-o'-Lantern. In the 19th Century, Irish immigrants took the custom with them to the US. In the small Somerset village of Hinton St George in the UK, turnips or mangolds are still used, and elaborately carved "punkies" are paraded on "punkie night", always the last Thursday of October. In the UK town of Ottery St Mary there is still an annual "flaming tar barrels" ritual – a custom once practised widely across Britain at the time of Samhain, where flaming barrels were carried through the streets to chase away evil spirits.
Soulers went door to door singing and saying prayers for souls in exchange for ale, cakes and apples

Leaving food and sweetly spiced "soul cakes" or "soulmass" cakes on the doorstep was said to ward off bad spirits. Households deemed less generous with their offerings would receive a "trick" played on them by bad spirits. This has translated into modern-day trick or treating. Whether soul cakes came from the ancient Celts or the Church is open to argument, but the idea was that, as they were eaten, prayers and blessings were said for the dearly departed. From Medieval times, "souling" was a Christian tradition in English towns at Halloween and Christmas; and soulers (mainly children and the poor) went door to door singing and saying prayers for souls in exchange for ale, cakes and apples.
Advertisement

More like this:

• Britain's most chaotic rituals

• The historic roots of goth

• Is County Meath the birthplace of Halloween

Apple bobbing – dipping your face into water to bite an apple – dates back to the 14th Century, according to historian Lisa Morton: "An illuminated manuscript, The Luttrell Psalter, depicted it in a drawing." Others date the custom back further, to the Romans' conquest of Britain (from AD43) and the apple trees that they imported. Pomona was the Roman goddess of fruitful abundance and fertility, and hence, it is argued, apple bobbing's ties to love and romance. In one version, the bobber (usually female) tries to bite into an apple bearing her suitor's name; if she bites it on the first go, she is destined for love; two gos means her romance will start but falter; three means it will never get started.

It is thought that apple bobbing originated in the 14th Century – or possibly even further back (Credit: Getty Images)


British rituals, at the heart of Halloween traditions, are the subject of Ben Edge's book, Folklore Rising, illustrated with his mystical paintings. Edge says that he has observed a "resurgence of people becoming interested in ritual and folklore… I call it a folk renaissance, and I see it as a genuine movement led by younger people".


He cites such artists as Shovel Dance Collective, "non-binary, cross-dressing and singing traditional working men's songs of the land". There is also Weird Walk, a project "exploring the ancient paths, sacred sites and folklore of the British Isles… through walking, storytelling and mythologising." If interest in folk rituals is on the rise, so too are the numbers turning to such traditions as Paganism and Druidry, both adhering to the Wheel of the Year, and Samhain, "dedicated to remembering those who have passed on, connecting with the ancestors, and preparing ourselves spiritually and psychologically for the long nights of winter ahead".

Ben Edge
The Flaming Tar Barrels of Ottery St Mary (2020) is featured in artist Ben Edge's book about ancient traditions, Folklore Rising (Credit: Ben Edge)

Philip Carr-Gomm, a psychologist, author and practising druid, says that he has witnessed a "steady growth" in interest around Druidry over the past few decades. "We now have 30,000 members, across six languages," he tells the BBC.

The need for ritual, connectedness and community is at the heart of many Halloween traditions, says Baylis: "One of the most important aspects of Halloween for us is remembering loved ones. We light a candle, possibly say the name of the person or put a picture of them on an altar. It's a sacred time and ceremony, but you don't have to be a Pagan to be involved. The important thing is that it comes from a place of protection and love."

Marvel's series 'Agatha All Along' gets it right, say modern witches

(RNS) — Marvel Studios’ television series ‘Agatha All Along,’ which has its finale Wednesday (Oct. 30), oozes witchcraft lore, movie references and symbolism. Modern witches are all in.

Rio Vidal (Aubrey Plaza), from left, Alice Wu-Gulliver (Ali Ahn), Jennifer Kale (Sasheer Zamata), Teen (Joe Locke), Agatha Harkness (Kathryn Hahn) and Lilia Calderu (Patti LuPone) in Marvel Television’s “Agatha All Along,” exclusively on Disney+. (Photo courtesy of Marvel Television. © 2024 Marvel)

Heather Greene
October 30, 2024

(RNS) — Marvel Studios’ television series “Agatha All Along,” which has its finale on Disney+ on Wednesday (Oct. 30), oozes witchcraft lore, movie references and symbolism.

And modern witches are there for it.

“They are really doing their research,” said Opal Luna, a witch, author and crafter in Florida, “and I appreciate that.”

A spinoff from Marvel’s “WandaVision” miniseries, which ran in early 2021, “Agatha All Along” picks up from that show’s final episode with Agatha, played by Kathryn Hahn, who was magically enslaved by Wanda, known as the Scarlet Witch. The show follows Agatha and her covenmates — among them Lilia (Patti LuPone) and Rio (Aubrey Plaza) — as they seek to recapture their magical powers.

This is all standard television witchy fare, but “Agatha” is drawing real-life witches with an aesthetic that aligns directly with a long legacy of magical storytelling — a teenage witch’s room is littered with witchcraft movie memorabilia — and with modern witchcraft practice. In one episode, the creators imagine the characters as figures inspired by the Rider-Waite-Smith tarot cards, a classic card set first published in 1909, with Agatha as the Three of Swords, Lilia the Queen of Cups, and Rio Death.

RELATED: As the pioneers of modern paganism die, fears grow that their wisdom will be lost


Opal Luna. (Courtesy photo)

“The people that wrote this have to have a background in paganism, witchcraft or something,” said Luna. The characters are “not all typical Halloween witches.” (Marvel Studios did not respond to a request for comment.)

Inspired by the show, Luna plans to include its theme song, “The Ballad of the Witches Road,” in her rituals celebrating this year’s Samhain, a pagan holiday honoring the dead that is celebrated between Oct. 31 and Nov. 7. Luna believes it will become a pagan staple for years to come.

The song, composed by the Oscar-winning duo Kristin Anderson-Lopez and Robert Lopez, who wrote “Let It Go” from Disney’s “Frozen” and the tear-jerker “Remember Me” from Pixar’s “Coco,” speaks of a “a dangerous journey” leading to a reward. Agatha and her coven seek their lost power; Luna’s Samhain ritual is a spiritual walk into the underworld to confront death and discover wisdom.

Marshall WSL, a witch and co-host of the podcast “Southern Bramble,” agreed that the song encapsulates “the journey of the (modern) witch” into their own power, he said.

Fans of the show from the witchcraft community also appreciate the complexity of the characters. Many modern witches, Marshall said, find their way to witchcraft through trauma or grief, turning to the practice as an alternative method “to realize their inner strength and power.



Teen (Joe Locke), left, and Lilia Calderu (Patti LuPone) in “Agatha All Along.” (Photo by Chuck Zlotnick. © 2024 Marvel)

As a “heavily bullied child” and an outcast in a very small town, Marshall sees a parallel between his own story and the character Teen, with his Jewish backstory and queer identity.

“Agatha is complicated,” added Marshall. “None of us as individuals are truly all love and light. … We all have a range of emotions.” Agatha is “every witch.”

Marshall WSL. (Courtesy photo)

Marshall has been moved to create a talisman for himself modeled after a necklace Agatha wears on the show. The necklace, based on an 18th-century Italian brooch, depicts the pagan god Zeus’ daughters, three dancing graces. The show calls the trio “maiden, mother and crone,” another detail that “speaks to modern witches who work with (the triple goddess),” Marshall said.

“Agatha All Along” is not the first show or movie to strike a chord with modern witchcraft practitioners. “Bewitched,” which ran from 1964 to 1972, as well as “Sabrina the Teenage Witch” (1996-2003) and “Charmed” (1998-2006), all inspired modern-day witches.

In the mid- to late 1990s, said David Salisbury, a witch, author and activist in Washington, D.C., witchcraft-related movies and shows were everywhere. “It was very exciting to see all those fantastical witchcraft stories” on screen “and then go online (to the newly growing internet) to research and connect with other witches,” said Salisbury. “It was a perfect storm of inspiration and access.”

Salisbury said “The Craft,” from 1996, is a common movie cited by witches as a source of inspiration. As he studied magic, Salisbury said, he was fearful that his growing knowledge would eventually ruin his love for “The Craft,” but that never happened. “I realized that we actually are calling the elements. We are invoking directional spirits to help us. We are casting spells to improve our lives,” he said, just as the characters in the movie do.

The fidelity of “The Craft” to real practice was no accident. “The Craft” is one of the first films to openly hire a modern witch adviser, Wiccan high priestess Pat Devin. The modern witch community — and young seekers like Salisbury — recognized these details. The film’s cult status remains strong 30 years later and inspired a sequel, “The Craft: Legacy” (2020).


Zoe O’Haillin-Berne dressed as the Wicked Witch. (Courtesy photo)

It is not surprising that “The Craft” movie poster appears in Teen’s bedroom. But “Agatha” goes deeper into Hollywood’s witch trove by featuring MGM’s 1939 classic “The Wizard of Oz” in its imagery and themes.

“Every little girl and every queer little boy wanted to be Dorothy, or maybe Glinda because they want to wear the big, beautiful gown,” said Zoe O’Haillin-Berne, a Celtic Christo-pagan and a witch who serves on the board of directors of the International Wizard of Oz club and plays the Wicked Witch of the West at events through her company, the Spirit of Oz.

O’Haillin-Berne was drawn to the Wicked Witch. Some of her magical altar tools are reminiscent of the Oz aesthetic and she wears black robes in ritual. “I’m an old-fashioned witch,” she said. “I love black pointy hat.”

However, her connection to Oz runs deeper than clothing and witchcraft paraphernalia. Her passion is tied directly to her self-empowerment journey. O’Haillin-Berne’s first witchcraft ritual, she explained, was performed the same day she began her gender transition. “Maybe it’s because I was this little trans kid that always felt disenfranchised by the world,” she mused, that she loved the Wicked Witch, “a woman who commands the world around her.”

“Agatha All Along” may never reach the status of “The Craft” or “The Wizard of Oz,” but the show, in its short run, has created a storm of approval from many in the modern witchcraft community. One fan posted on the social media platform Threads, “I hope ‘Agatha All Along’ inspires a whole new generation to explore witchcraft, just like ‘The Craft’ did for mine.”

RELATED: ‘The Wicker Man,’ the classic horror film and pagan must-see, gets new life at 50

Another user posted a video showing followers how to imitate the Safe Passage tarot spread, a tricky but slick maneuver performed on the show.

Teen (Joe Locke), left, and Agatha Harkness (Kathryn Hahn) in Marvel Television’s “Agatha All Along.” (Photo by Chuck Zlotnick. © 2024 Marvel)

Marvel has announced an Agatha tarot deck, published by Insight Editions, the publisher of other Disney-related tarot decks.

Marshall said he’s already preordered the deck, but he’ll have to wait until July for its release. In the meantime, he and other Agatha fans in the community will be eagerly waiting for the next season.

“We (witches) are inspired by mythos. I think we are inspired by song. I think we are inspired by characters, deities, spirits that make us feel something,” he said. “And we are really getting that with ‘Agatha All Along.’”

Opinion
This All Souls’ Day, experience moments of connection with those who have gone before us

This is an intentional act of cultivating relationship with our ancestors.

People hold candles over a tomb decorated with flowers at a cemetery in Atzompa, Mexico, Oct. 31, 2023. In a tradition that coincides with All Saints’ Day on Nov. 1 and All Souls’ Day on Nov. 2, families decorate graves with flowers and candles and spend the night in the cemetery, eating and drinking as they keep company with their dearly departed.
(AP Photo/Maria Alferez)

November 1, 2023

By 

Christine Paintner

(RNS) — In Celtic tradition there are many moments considered to be a “thin time,” which means that heaven and earth feel closer and we might experience moments of connection to those who have gone before us in ways that we don’t usually.

These moments include the daily portals of dawn and dusk as the world moves from dark to light and back to dark again. They also include the eight threshold moments of the year, which are the solstices, the equinoxes and the cross-quarter days that fall between the solstices and equinoxes. Of these eight, Samhain, which falls on Nov. 1, is considered to be the thinnest time, when the ancestors and spirits walk among us. The door between the spiritual and the physical is even further open than at other times.

Samhain is the start of the dark half of the year. It is the season of rest, incubation and mystery. It is the season of dreamtime and the perfect time of year to open your heart to connect with those who journeyed before you. Winter invites us to gather inside, grow still with the landscape and listen for the voices we may not hear during other times of the year. These may be the sounds of our own inner wisdom or the voices of those who came before us.

Listen for the messages of the ancestors in those days especially — they will speak their wisdom through raven and stone, tree and rain, dreams and synchronicities. This is the language through which we receive these gifts and only need to open ourselves to them.

The Celtic feast of Samhain coincides with the Christian celebration of All Saints’ Day on Nov. 1 and All Souls’ Day on Nov. 2, which begin a whole month in honor of those who have died. We tend to neglect our ancestral heritage in our Western culture, but in other cultures, remembering the ancestors is an intuitive and essential way of beginning anything new. We don’t recognize the tremendous wisdom we can draw on from those who have traveled the journey before us and whose DNA we carry in every fiber of our bodies.

Ritual has a way of bridging the gap between the visible and invisible worlds and between the conscious and unconscious knowing. We can open ourselves to communication from our grandmothers and grandfathers. What we work on consciously through ritual and prayer has an impact in the world of the ancestors. Ritual is the intentional cultivation of relationship, but communication happens in spontaneous ways as well.

In Christian ritual and liturgy, there is the celebration on the Feasts of All Saints and All Souls. Some churches keep a Book of the Dead, in which the names of loved ones who died are written and kept near the altar so they may be remembered at Masses throughout November.

November is the month of the dead, and churches often have special Masses of remembrance throughout the month as well as setting up a special ancestral altar somewhere in the church space where members can bring photos, flowers and other offerings. Many churches also have votive candles available all year, which people can light either as a prayer for themselves or another or in remembrance of a loved one.

In medieval Europe, there were many practices for All Souls’ Day, including creating altars, celebrating requiem Masses, lighting candles and bonfires, visiting graves, ringing bells and making soul cakes, which were small, round, spiced loaves to commemorate the dead that were given out to people who came door to door.

We communicate with ancestors much in the way we would communicate with angels and saints — through dreams, visions, synchronicity, nature, ritual and imagination. We call upon them through prayer, we honor them through ritual offerings, and we ask them for guidance.

Henri Nouwen offers us this wisdom: As we grow older we have more and more people to remember, people who have died before us. It is very important to remember those who have loved us and those we have loved. Remembering them means letting their spirits inspire us in our daily lives. They can become part of our spiritual communities and gently help us as we make decisions on our journeys. Parents, spouses, children and friends can become true spiritual companions after they have died. Sometimes they can become even more intimate to us after death than when they were with us in life. Remembering the dead is choosing their ongoing companionship.

I especially love that final sentence: “Remembering the dead is choosing their ongoing companionship.” This is an intentional act of cultivating relationship.

The first fundamental blessing we can offer gratitude for is the gift of life itself. No matter what kind of family we came from, no matter how much suffering was caused, there is the fundamental impulse toward life that we can celebrate. We can give thanks for being here, being fully alive and even having the privilege of taking time to do this healing work: to explore spiritual practices and to ponder what makes our lives meaningful. Many of our ancestors never had that luxury.

Many worked very long hours for little reward and were never able to pause and ask themselves how their own generational connection could bring more wisdom to their lives.

I like to remember as well that in the midst of my ancestors’ struggles there was at least some resilience and courage developed that I have inherited. This is the second fundamental blessing we can offer gratitude for. I may never know what they went through exactly, but I can sometimes feel their sturdiness and how they endured. They too lived through times of war and plague and economic struggle.

Sometimes when I go outside at night and can see the brilliance of the stars, I remember that my ancestors also had moments of wonder and awe standing with their faces upturned toward the vast expanse of the universe. I remember that they too had moments of delight, of joy, of dancing, no matter how hard their lives were.

(Christine Valters Paintner is the author of “The Love of Thousands: How Angels, Saints, and Ancestors Walk With Us Toward Holiness” (Sorin Books), from which this column is adapted with permission. She is the online abbess for Abbey of the Arts, a virtual monastery offering classes and resources on contemplative practice and creative expression. The views expressed in this commentary do not necessarily reflect those of Religion News Service.)