Abstract
While Western Paganism was strongly influenced by the counter-culture of the 1960s, in Eastern Europe its emergence coincided with the post-socialist rise of nationalism and the new wave of conservatism instigated by social instability. Scholars often state that contemporary Paganism in the West is predominantly liberally oriented, while in the Eastern Europe nationalism and conservatism are its characteristic features. This chapter challenges this dichotomy by analyzing the activity of the community Krina from St. Petersburg. Though a somewhat exceptional case, it illustrates the diversity within Rodnoverie, a Russian religion, which seeks to revive pre-Christian Slavic spirituality. The chapter has a short history of contemporary Paganism and Rodnoverie and explains why and how Eastern Paganism has so often been seen as a challenge for defining the movement, especially within Western Pagans. The activity of Krina is analyzed where both “eastern” and “western” characteristics can be found. Even though it is forbidden to talk about politics and aggressive ultra-nationalism is disapproved, members often underlie their patriotism and consider it part of their religiosity. Personal dogma and the individual freedom are additional values. There are also features that could be described as subjective; many Rodnovers have not chosen the religion because of their nationalistic conviction, but because of a spirituality search that aids in their individual growth. The myriad ways in which such features as nationalism, liberalism and individualism intertwine in various contemporary Pagan groups should be more carefully addressed. It is important to notice the common themes of the varying forms of contemporary Paganism.
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Notes
- 1.
The term “contemporary Paganism” refers to religions that claim to revive the pre-Christian spirituality. In some studies, these are called Neo-Paganism(s), but because most of the adherents find this word insulting, it has become customary not to use the prefix “neo.”
- 2.
Especially in Central and Eastern Europe, some religions reviving the pre-Christian spirituality avoid the term “paganism” because of its pejorative connotations and also because they wish to disassociate from such forms of “Paganisms” as Wicca, which they consider modern and invented religions. In consequence, many of these movements call themselves as “native faiths,” for example, Rodzimowierstwo in Poland, Ridna Vira in Ukraine, Rodná víra in Czech Republic, etc.
- 3.
This chapter is based on ethnographic fieldwork carried in St. Petersburg 2005–2011 that included interviews and participant observation.
- 4.
The influence of the counter-culture of the 1960s was stronger in America than in Europe and there are some controversies between conservative and liberal Pagans as well as representatives of Traditional Wicca and Eclectic Witchcraft. However, Pagans, also in Europe, have been noted to hold more liberal views than average population. See, for example, Lassander’s (2009) study of the values of British, Irish and Finnish Pagans.
- 5.
It should be noted that some Pagan groups emerged also at the beginning of the twentieth century, for example, Zadruga in Poland, Dievturība in Latvia or Taarauseliud in Estonia. Though these groups were closed down during the Communist regime, some Pagan groups managed to function. One of the most notable of these is Lithuania “Ramuva” that was established as an “ethno-cultural organization” even in 1967.
- 6.
In the literature, the activity of such forefathers as Valery Yemelyanov (one of the founders of the organization Pamyat) has been discussed widely. See, for example, Shnirelman (1998).
- 7.
Of the Rodnoverie leaders I have interviewed, many mentioned the “ideological vacuum” first when I asked about the reasons for the rise of contemporary Paganism.
- 8.
Gardell also discovered some leading figures of the community were earlier engaged in anarchist activity. This fact reflects the libertarian tradition in the United States that has often been adopted by extremist right wingers as well.
- 9.
Some such villages have been created. One of the most earliest formed in the initiative of Aleksei Dobrovolsky (Dobroslav). A community that focuses on the reverence of goddess Makosh has already existed many years in the village of Popovka; it provides excursions for tourists who wish to attend traditional folk festivals. An ecovillage, which belongs to the organization Shag Volka, also exists near Moscow.
- 10.
A similar development took place in Wicca as well. As the religion has established itself, Gardner’s claim, according to which the tradition in which he was initiated, represents a direct continuation of pre-Christian religious tradition that is all the more often refuted. Instead, the majority of today’s Wiccans argue that contemporary Paganism does not need a poorly substantiated historical lineage in order to be a meaningful and legitimate religion.
- 11.
Well-known Rodnoverie leaders who initially practiced some Eastern spirituality include Aleksei Trekhlebov, Irina Volkova (Krada Veles) and Ilya Cherkasov (Veleslav). One of the most influential communities today, Veleslav’s Rodolyubie was originally called Satya Veda.
- 12.
Recently, the community has created a form for those wishing to apply for membership. In this way it seeks to develop a more defined organizational structure, but it is too early to say whether the majority of participants will apply for membership.
- 13.
For example, in a conference, one of the organizers suddenly stood up to present a petition called “Letter 500,” a plea to ban Judaism as an extremist religion, right before Blagumil’s presentation while he was already standing in front of the audience. In such instances, I have noticed that members of the Krina seem somewhat embarrassed.
- 14.
Even earlier alcohol was used in a very civilized and modest way. However, there was often some wine in the festivals or a small glass of cognac offered before the meditation, which was seen as helping with the service.
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Aitamurto, K. (2015). Russian Rodnoverie: Revisiting Eastern and Western Paganisms. In: Brunn, S. (eds) The Changing World Religion Map. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-9376-6_87
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