Use of Artefacts in Prayer

Using Artefacts to Teach about Prayer
The Stimulus Approach
The 'Hands On' Approach
The Creative Approach
Learning from Prayers
Christianity
Buddhism
Hinduism
Islam
Judaism
Sikhism

Using Artefacts to Teach about Prayer

As prayer involves a relationship with an unseen reality, the use of artefacts may help to earth this experience in something a little more tangible and help children, through their symbolism, understand something of the feelings of those who pray.

Moreover, although it will be very important to look at the words of prayers to complement this, a non-verbal approach may take the pupils to the very heart of what prayer is.

I have outlined three possible approaches that could be used with artefacts from different religions.

The Stimulus Approach - Muslim prayer mat and Qiblah compass

This is a good way to begin a topic on prayer as it elicits questions and excites interest. It is important, however, to avoid an approach that emphasises the ' strangeness' of the artefact or the associated actions so a discussion on the common elements of prayer beforehand is good.

Arrange the class so that they can see what is happening and explain that you would like them to be silent so that they can watch what you are going to do and that you will be asking them some questions about it later
Unroll the prayer mat and place it on the floor. Use the compass to find the direction of Makkah and position the mat so that it is facing that way. Stand at the foot of the mat for a few moments and then ask what they think you are preparing to do and why. What is the mat for? Why did I use the compass?
Show them a prayer movement (without accompanying words). Ask them what relationship between the worshipper and the worshipped these postures convey. What kind of God do they reveal? How do they think the worshipper feels?
Follow-up work can provide the correct answers (where there are correct answers!) and supporting information (AT1)

The 'Hands on' Approach - Buddhist Prayer Artefacts

This allows the pupils to react and respond directly to a range of artefacts used in prayer (from one religion or many). If they have been prepared by a discussion about 'What is prayer?' they will be able to consider what part the artefacts play in the prayer life of believers. It is clearly more appropriate for Key Stage 2.

Arrange the pupils in groups and distribute the artefacts. (prayer wheel, prayer flags, singing bowl)
Allow them time to touch and explore them and to sketch them so that they have to observe their detail closely
Ask each group to consider; how the artefact might be used in prayer, how it might make a worshipper feel and what it says about their belief about God. (e.g. The prayer wheel could be turned or the words on it chanted, the worshipper may feel in control as he is the one turning it and maybe it suggests a changing, free God who is everywhere.) NB This is the most difficult choice of religion for this activity as Buddhism, being atheistic, does have a different view of prayer, but the resulting discussion and explanation could lead to an understanding of the Buddhist concept of good energy going in all directions and of man's being in control of his own destiny. Maybe it could even challenge older pupils to broaden their understanding of the nature of God from a personal Deity to a more abstract notion of Ultimate Reality.
The tallit from Judaism would be a simpler example; It could be worn around the shoulders, it makes the worshipper feel safe/ privileged/responsible, it suggests that God is with us, even in the everyday things of life.
Feedback to the class from each group with explanations where necessary. It is important to strike a balance between valuing the pupils' thoughts and responses and the 'correct' interpretation of the artefacts. (AT1 & AT2)

The Creative Approach

This demands a note of caution because it would not be appropriate to make certain artefacts in the classroom (e.g. tefillin). A general rule of thumb would be the degree of respect and care with which the artefact is treated by members of the faith community.

Such an activity could also be counter-productive in that the artefacts are intended to be as beautifully-crafted as possible as they are to help believers to pray to God.

On the other hand, the thought and care that can go into the design and creation of an artefact in the classroom may help the pupils to understand something of a believer's feelings for God.

The following are simply suggestions and are by no means exhaustive. They all need to be preceded by discussion about their purpose in answer to the question, 'How does it help the believer to pray?' and, by implication, 'What kind of God is the believer trying to reach using this artefact? What relationship does it express?'

They may also offer an opportunity for pupils' personal response. Although neither prayer nor meditation is appropriate in the classroom as part of an RE lesson, a quiet time of reflection and a period of stilling may be.

Zen Garden - made of raked sand and rocks and looks very bare. Used for Buddhist meditation. Can be used as a focal point during quiet times in the classroom. What is it supposed to make believers think/feel? What does it make you feel?
Making a mandala - a symmetrical design inside a circle, used by Hindus and Buddhists for meditation. It is full of colour. (For Buddhists, each colour brings a quality of the Buddha to mind; white for his purity, blue for the vastness and truth of his teaching and red for the warmth of his nature.) Can they design one to focus their thoughts? What colours/ shapes would help?
Design a prayer mat - only geometric shapes. (Some Muslims consider it a mosque when they pray.)
Make a cross/ crucifix - how would it help Christians to pray?
Make mala for Sikhs or Hindus How would they differ? What would they be made of? Shape? Colour? Words?

What would they have to help them communicate with God/ a power that they cannot see? Would it be something that they have made or something natural?

Learning from Prayers

This is not an easy exercise in the classroom because it can be tedious, but looking at the prayers that believers pray reveals both the God they believe in and the believers themselves, more surely than any text book commentary. These are words from the heart.

The prayers are both self-centred, focussing on our need, our desires and our thankfulness, and God-centred; statements of God's attributes rather than expressions of human emotions.

I have chosen one prayer from each Faith that is included in the Appendix of this booklet. It would be helpful if some preparatory work was done about different forms of written communication; a letter requesting help, a love poem, a written apology, a thank you letter etc. These could then be exchanged in the classroom in order to see if it is possible to tell what kind of relationship is reflected in the writing and what sort of personalities are involved.

I would be wary of pupils' writing a prayer as part of an RE lesson unless the purpose of doing so was made clear; e.g.. 'What do you think a Jew would say to God at Passover? If you wanted a more personal response, the choice of a prayer or a poem or a letter addressed to God would be good.

I suggest that such a study of the content of prayers should be done alongside the work with the artefacts. This would make it more interesting for the pupils and reflect something of the essential nature of prayer, in which words try to express deepest feelings and understandings of an unseen reality. A classroom display of prayers and artefacts would be a valuable culmination.

(The CEM publication, "Praying Their Faith" contains an excellent selection of prayers from other faiths and is the source of the background to prayer included in the following section)

Christianity

Most Christian prayers fall into three main categories; prayers from the Bible, commonly shared with those of the Jewish faith, traditional prayers, some written by great Christians for their own use, some written for use in Christian worship, and prayers of the twentieth century, which deal with current issues like the environment and the dialogue with other faiths.

I have chosen the Lord's Prayer because it will be familiar to the children and because, being the prayer taught by Jesus, it has a unique place in public and private Christian prayer.

The first part of the prayer is God-centred and the second is concerned with man. It may be helpful to divide it into these two parts and ask the pupils to try to answer these questions:

What does the prayer tell us about Christian belief about God? (He is our Father who cares for us enough to forgive us and provide for us. He is powerful and must be obeyed. He is in heaven and one day He will make earth like heaven)
What does the prayer tell us about those who pray it? (It expresses their humility and sorrow at not doing what God wants them to, respect for God. Is there also some fear?)
What kind of relationship is expressed? (That of caring father and child)

It would be good to follow this up with the rest of Jesus' teaching on prayer in Matthew chapter 6 verses 5-18 and to look at the times when he went away quietly on his own to pray. (Luke chapter 4 verses 1-13,42, chapter 22 verses 39-46)

Buddhism

As Buddhism is an atheistic religion, many prayers reverence the Teacher, the teaching and their fellow believers.

The prayers are recited as often as possible in order to generate a lot of good energy and power (punya) that returns to those who recite them as well as to those for whom they are specifically dedicated.

Some Buddhist prayers use difficult language and abstract concepts. I have chosen the last one in the Buddhism section, a Song of Realisation, because it is full of beautiful images that the children will understand and because it expresses Buddhist belief without dogma. It was composed by the seventh Dalai Lama (18th century) while in retreat. It is said that he arose from a morning meditation and saw a pair of eagles flying south, playing freely between fluffy white clouds against a dazzling bright sky.

It would be useful to look at the use of imagery to express abstract concepts before looking at the prayer. What colour would they suggest to express Truth? Is there something from nature that could express peace?(Could be included when designing mandalas)
Consider the form of the prayer. Why does it not look like a prayer? (Because it is not addressed to God, but rather to the writer himself. It is a meditation that is borne from an experience available to everyone. Enlightenment is possible for all and is within our power)
This is the listening part of the relationship with reality. What do the children hear when they listen to the world? (Show them pictures or bring in natural artefacts- stone, leaf, wood etc)
In groups, the pupils could choose a verse of the hymn and create collage/ painting/drawing of the image to express its interpretation; love for others, truth about the way things are,
meditation (mandalas would help here!) energy (prayer wheel) and hope for all the world to reach Enlightenment.

Hinduism

It is extremely difficult to generalise about Hindu faith and practice, but the Gayatri Mantra is often described as the main prayer of Hindus.

The murtis and the stories about many fantastic gods can present a misleading picture of Hindu belief. This prayer clearly expresses the belief in one God, though Hindus may worship him (or her) in many different forms.

Consider what picture of God is presented in this prayer (Creator, healer, Giver of happiness, light)
What does it say about man's needs? (Only happiness and truth comes from God)
I have included two more prayers that say more about both the universal and personal Hindu understanding of God. Which do the pupils prefer?

Hindus are equally happy to refer to God as mother or father; God is everything

You my mother, you my
father,
You my friend, you my
teacher,
You my wisdom, you my
riches,
You my all, O God of all gods Ramanuja 14th century

Tulsidas, a Hindu writer of the sixteenth century, expresses that devotion to God which is known as bhakti:

Ashamed, I dare not raise my eyes
To look upon your sweet familiar face;

And yet without adoring you
I am not at peace.

Islam

The words for the obligatory prayers are taken from the Qur'an. The prayer which every Muslim prays every day is known as the Fatihah or opening because it comes from the very beginning of the Qur'an. It is recited at least 17 times a day as part of salah, the five obligatory times of prayer.

The ninety-nine names of Allah revealed in the Qur'an describe the attributes of Allah. By repeating these names, Muslims can cultivate these qualities in themselves. Through this constant recognition of Allah and his attributes, Muslims believe that they are drawn closer to him and will come to love and serve him more fully.
Why are people's names so important? When do people say people's name repeatedly? (when in love/ at a sporting event, in prayer)How do they feel if they say someone's name repeatedly? Is it good to repeat prayers frequently? Can thinking about good things make you good? Can saying bad things repeatedly make you a bad person? Making a set of prayer beads with words on describing good attributes might be a helpful supportive activity.
Consider what picture of Allah the prayer gives (merciful, kind, Guide, but also angry Judge.)
What is the relationship between Allah and The believer? (Islam means 'submission'.)

Judaism

Most Jewish prayers are from the siddur, the Jewish prayer book which was written by the early rabbis and includes passages from the Bible, the Talmud and other Jewish literature.

The Bible has been described as containing the highest word of God to man, and Jews would hold that the Jewish prayer book is the highest word of man to God.

The Talmud says that even God himself prays:
'May it be My will that My mercy overcomes My anger, and that My mercy dominates all
My attributes so that I may deal with My children mercifully, and for their sake not extract justice' This is an interesting idea to explore with pupils. If God were to pray, what would
He pray for?
The Amidah is recited three times daily. The section quoted in the Appendix is the final paragraph.
The same questions about belief in God can be asked. (Light, life, justice, mercy)
There is also a special relationship between God and the believer evident here (Your people, His people). The Law is the special privilege and responsibility of this relationship.

Sikhism

Sikh prayers are written by the Gurus and by followers of other faiths. They have a quality of universality that perfectly expresses Sikh belief that there is one God and all religious paths lead to him:

Why go to a forest retreat in search of God?
As fragrance dwells in a flower
Or the reflection in a mirror
So does God exist in all.
Then why not seek him in your heart? Guru Tegh Bahadur

Ask the children what belief about God this prayer expresses.
Can they think of images that can express real closeness between people?
The prayer by Chaupai Benati expresses the humanity of God, rather than his superiority. He suffers with us.
It would be good to compare this with the previous prayer, which stresses God's greatness. Which image do they prefer?
Devout Sikhs will close their eyes and shut their minds off from visible distractions and repeat "Waheguru, waheguru" (wonderful Lord) for as long as they can. Does the mind grow into the likeness of whatever it repeatedly adores and dwells upon? 'Man becomes like the one he serves.' (Guru Nanak) A consideration of such a question could lead to an understanding of meditation and mantras. (See also Islam)

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