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As in other European countries, many Slavic nations developed their own Rodnover movements in the first half of the 20th century (Poland by 1921; Ukraine by 1934){{citation needed|date=January 2012}}. The German and Polish groups were often already referred to as ''Neopagan'' in press articles before World War II.{{citation needed|date=January 2012}}
As in other European countries, many Slavic nations developed their own Rodnover movements in the first half of the 20th century (Poland by 1921; Ukraine by 1934){{citation needed|date=January 2012}}. The German and Polish groups were often already referred to as ''Neopagan'' in press articles before World War II.{{citation needed|date=January 2012}}
[[File:Ukraine RUNVira Sylenkoite temple worship (2).png|thumb|left|250px|A service inside a temple of the [[Ukraine|Ukrainian]] RUNVira organisation.]]


== Common themes ==
== Common themes ==
Line 41: Line 40:
Recent translations into Russian of "racist and antisemitic teachings" by the Italian [[fascist]] [[Julius Evola]] and the antisemitic [[Theosophist]] [[Alice Bailey]] support this tendency, he says.<ref>http://www.tolerance.ru/biblio/statii/shnirelman.html</ref> The promotion of the [[Panslavism|Panslavist]] and specifically russocentric ideas by right-wing associations (they deny the independent ethnicity of Belarussians and Ukrainians)<ref>http://www.kolhida.ru/index.php3?path=_etnography/arts/&source=05</ref> of the Russian Rodnovery groups have led to inferences that these groups promulgate Russian imperialism.
Recent translations into Russian of "racist and antisemitic teachings" by the Italian [[fascist]] [[Julius Evola]] and the antisemitic [[Theosophist]] [[Alice Bailey]] support this tendency, he says.<ref>http://www.tolerance.ru/biblio/statii/shnirelman.html</ref> The promotion of the [[Panslavism|Panslavist]] and specifically russocentric ideas by right-wing associations (they deny the independent ethnicity of Belarussians and Ukrainians)<ref>http://www.kolhida.ru/index.php3?path=_etnography/arts/&source=05</ref> of the Russian Rodnovery groups have led to inferences that these groups promulgate Russian imperialism.


The Moscow Bureau of the [[Human Rights Watch]] notes prevalence of xenophobic, racist, and antisemitic views among Russian neopagan groups.<ref>http://www.antirasizm.ru/lv/publ_028.doc. Myths of Modern Racism in Russia. Moscow Bureau for Human Rights. Accessed 2011-12-27.</ref> In 2010 there were several incidents of violence by Russian neopagan extremists against Orthodox Christians and non-Russians.<ref>http://www.voanews.com/russian/news/kozhevnikova_rodnovery_2010_06_09-96005104.html. Alexei Pimenov. Nazi neo-paganism in Russia - the new growth. Voice of America. 2010-9-6. Accessed 2011-12-27.</ref>
The Moscow Bureau of the [[Human Rights Watch]] notes prevalence of xenophobic, racist, and antisemitic views among Russian neopagan groups.<ref>http://www.antirasizm.ru/lv/publ_028.doc. Myths of Modern Racism in Russia. Moscow Bureau for Human Rights. Accessed 2011-12-27.</ref> In 2010 there were several incidents of violence by Russian neopagan extremists against Orthodox Christians and non-Russians.<ref>http://www.voanews.com/russian/news/kozhevnikova_rodnovery_2010_06_09-96005104.html. Alexei Pimenov. Nazi neo-paganism in Russia - the new growth. Voice of America. 2010-9-6. Accessed 2011-12-27.</ref>


Roman Shizhensky, a scholar of Russian neopaganism, states that it is a manufactured "parareligious" movement based on fabricated [[Slavic mythology|mythology]].<ref>[http://religion.ng.ru/problems/2011-12-21/5_krug.html Узок их Круг - Русское неоязычество: вера, ролевая игра или прибежище националиста?<!-- Bot generated title -->]</ref> The scholar [[Victor Schnirelmann]] expresses a similar opinion.<ref>*Шнирельман, В. Изобретение религии: неоязычество на просторах Евразии// http://www.religio.ru/relisoc/postsovspace/32.html</ref> Russian neopaganism has been described by the culturologist I.B.Mikheyeva as "highly politicized quasireligion" with extremist tendencies.<ref>[http://cscr.ucoz.ru/publ/i_b_mikheeva_quot_neojazychestvo_kak_religiozno_kulturnyj_fenomen_sovremennosti_problema_definicii_quot/1-1-0-11 И.Б.Михеева "Неоязычество как религиозно-культурный феномен современности: проблема дефиниции" - Публикации - Каталог публикаций - Центр изучения современной религиозности<!-- Bot generated title -->]</ref><ref>Михеева И.Б. Неоязычество как религиозно-культурный феномен современности: проблема дефиниции. // Ценности и смыслы. – 2010. – № 1. – pp.81–90.</ref> Schnirelmann gives a similar assessment of a quasireligion based largely on ideology. His assessment is derived from the statements of the Russian Rodnover leaders.<ref>http://ecsocman.hse.ru/data/2011/01/11/1214866990/Kavykin.pdf</ref>
Roman Shizhensky, a scholar of Russian neopaganism, states that it is a manufactured "parareligious" movement based on fabricated [[Slavic mythology|mythology]].<ref>[http://religion.ng.ru/problems/2011-12-21/5_krug.html Узок их Круг - Русское неоязычество: вера, ролевая игра или прибежище националиста?<!-- Bot generated title -->]</ref> The scholar [[Victor Schnirelmann]] expresses a similar opinion.<ref>*Шнирельман, В. Изобретение религии: неоязычество на просторах Евразии// http://www.religio.ru/relisoc/postsovspace/32.html</ref> Russian neopaganism has been described by the culturologist I.B.Mikheyeva as "highly politicized quasireligion" with extremist tendencies.<ref>[http://cscr.ucoz.ru/publ/i_b_mikheeva_quot_neojazychestvo_kak_religiozno_kulturnyj_fenomen_sovremennosti_problema_definicii_quot/1-1-0-11 И.Б.Михеева "Неоязычество как религиозно-культурный феномен современности: проблема дефиниции" - Публикации - Каталог публикаций - Центр изучения современной религиозности<!-- Bot generated title -->]</ref><ref>Михеева И.Б. Неоязычество как религиозно-культурный феномен современности: проблема дефиниции. // Ценности и смыслы. – 2010. – № 1. – pp.81–90.</ref> Schnirelmann gives a similar assessment of a quasireligion based largely on ideology. His assessment is derived from the statements of the Russian Rodnover leaders.<ref>http://ecsocman.hse.ru/data/2011/01/11/1214866990/Kavykin.pdf</ref>


=== Ukraine ===
=== Ukraine ===
[[File:Temple of Oriyana in Spring Glen, New York.jpg|thumb|left|200px|The [[Temple of Oriyana]] in [[Spring Glen]], New York, USA.]]
[[File:Ukraine RUNVira Sylenkoite temple worship (2).png|thumb|left|250px|A service inside a temple of the [[Ukraine|Ukrainian]] RUNVira organisation.]]


One of the most influential [[Ukraine|Ukrainian]] Ridnovir ideologues was Volodymyr Shaian (1908–1974). In 1934, Shaian, a specialist in [[Sanskrit]] at [[Lviv University]], claimed to have a religious experience while observing a folk ritual in the Carpathian mountains. His brand of Ridnoviry emphasised the shared roots of Indo-European culture. He was involved in a short-lived Ridnovir movement in the [[Ukrainian Insurgent Army]], before emigrating to London at the end of the Second World War. After the war, he was an outspoken supporter of the authenticity of the [[Book of Veles]], and his own 900-page magnum opus on Slavic religion, ''Vira Predkiv Nashih'' (''The Faith of Our Ancestors''), was published posthumously by his supporters in [[Hamilton, Ontario]], [[Canada]] in 1987.
One of the most influential [[Ukraine|Ukrainian]] Ridnovir ideologues was Volodymyr Shaian (1908–1974). In 1934, Shaian, a specialist in [[Sanskrit]] at [[Lviv University]], claimed to have a religious experience while observing a folk ritual in the Carpathian mountains. His brand of Ridnoviry emphasised the shared roots of Indo-European culture. He was involved in a short-lived Ridnovir movement in the [[Ukrainian Insurgent Army]], before emigrating to London at the end of the Second World War. After the war, he was an outspoken supporter of the authenticity of the [[Book of Veles]], and his own 900-page magnum opus on Slavic religion, ''Vira Predkiv Nashih'' (''The Faith of Our Ancestors''), was published posthumously by his supporters in [[Hamilton, Ontario]], [[Canada]] in 1987.


The largest group that currently continues Shaian’s legacy is the ''Obiednannia Ridnoviriv Ukrayiny'' ({{lang|uk|Об`єднання Рідновірів України}} "Native Faith Association of Ukraine"), founded in 1998 by Halyna Lozko, a University lecturer in Kiev. This group is a federation of previously existing smaller groups, including Lozko’s own Pravoslavia, founded in 1993. (The name Pravoslavia is a sort of pun which means both “speaks the truth” and [[Orthodoxy]] in the [[Ukrainian language]].) The federation has chapters in [[Kiev]], [[Kharkiv]], [[Odessa]], [[Boryspil]], [[Chernihiv]], [[Mykolaiv]], [[Lviv]] and [[Yuzhnoukrainsk]]. "Pravoslavia" publishes a glossy magazine named "Svaroh” after the Slavic [[svarog|deity]].
The largest group that currently continues Shaian’s legacy is the ''Obiednannia Ridnoviriv Ukrayiny'' ({{lang|uk|Об`єднання Рідновірів України}} "Native Faith Association of Ukraine"), founded in 1998 by Halyna Lozko, a University lecturer in Kiev. This group is a federation of previously existing smaller groups, including Lozko’s own Pravoslavia, founded in 1993. (The name Pravoslavia is a sort of pun which means both “speaks the truth” and [[Orthodoxy]] in the [[Ukrainian language]].) The federation has chapters in [[Kiev]], [[Kharkiv]], [[Odessa]], [[Boryspil]], [[Chernihiv]], [[Mykolaiv]], [[Lviv]] and [[Yuzhnoukrainsk]]. "Pravoslavia" publishes a glossy magazine named "Svaroh” after the Slavic [[svarog|deity]].
[[File:Temple of Oriyana in Spring Glen, New York.jpg|thumb|left|200px|The [[Temple of Oriyana]] in [[Spring Glen]], New York, USA.]]

Lev Sylenko (1921- ) was a disciple of Shayan’s before breaking with him in the 1960s and developing an alternative reconstruction of Ukrainian pre-Christian religion. Sylenko’s vision is a [[monotheism]] that worships the god [[Dazbog|Dazhboh]]. Sylenko founded his RUNVira group in 1966 in [[Chicago]], [[USA]], and only opened their first temple in the mother country of Ukraine after the [[history of the Soviet Union (1985-1991)|breakup]] of the Soviet Union in 1991. The current headquarters of RUNVira is in [[Spring Glen]], New York, USA. His 1,400-page Maha Vira was published in 1979. Smaller groups have broken off from RUNVira and mix Sylenko’s teachings with other sources.
Lev Sylenko (1921- ) was a disciple of Shayan’s before breaking with him in the 1960s and developing an alternative reconstruction of Ukrainian pre-Christian religion. Sylenko’s vision is a [[monotheism]] that worships the god [[Dazbog|Dazhboh]]. Sylenko founded his RUNVira group in 1966 in [[Chicago]], [[USA]], and only opened their first temple in the mother country of Ukraine after the [[history of the Soviet Union (1985-1991)|breakup]] of the Soviet Union in 1991. The current headquarters of RUNVira is in [[Spring Glen]], New York, USA. His 1,400-page Maha Vira was published in 1979. Smaller groups have broken off from RUNVira and mix Sylenko’s teachings with other sources.


Revision as of 10:52, 8 January 2013

Template:Neopaganism2

The Kolovrat (Коловрат) Swastika (Свастика) is the foremost symbol representing Rodnovery amongst East Slavic peoples and traditions.
Swastika in its many forms, particularly with curved outer three or four arms forming a broken circle, is a common symbol of Rodnovery amongst West Slavic peoples and cultures
So called the "Hands of God" found on one burial urn of pre-Slavic Przeworsk culture[1] became a symbol of Rodnovery for some Polish Rodnovers[2]
Modern statue of slavic god Perun erected by ukrainian ridnoviry in 2009, city of Kyiv.
Wikimedia Commons has media related to Slavic Native Faith.

Slavic Neopaganism (mostly called Rodnovery in the Slavic languages, a compound word of rodna "native" and vera "faith"[3][4]: Template:Lang-ru; Template:Lang-uk; Template:Lang-sh; Template:Lang-be; Template:Lang-pl; Template:Lang-cz; Template:Lang-sk; Template:Lang-sl; and alternatively in some languages it's called Slavianism (Slavianstvo, Slovianstvo)[5]) is a group of contemporary polytheistic, nativist and reconstructionistic religious groups reviving the ethnic religion of the Slavs.[6][7][8][9] Its adherents call themselves Rodnovers. The movement is at times intertwined with Slavic Vedism.[10][11][12]

Inceptions

The pre-Christian religions of the Slavic peoples probably died out slowly in the countryside after the official adoption of Christianity (Moravia in 863, Poland in 966, Kievan Rus' in 988).[citation needed] Those Pagan religious practices that were not adopted into Christian folk practice were probably stamped out by the 15th century;[citation needed] however, some modern Rodnovers make use of 19th century folk practices that may be altered remnants of the pre-Christian religions[citation needed].

In the 19th century, many Slavic nations experienced a Romantic fascination with an idealised Slavic Arcadia believed to have existed before the advent of Christianity, combining such notions as the noble savage and Johann Gottfried Herder's national spirit.[citation needed] In the absence of extensive written or archaeological evidence for the destroyed Slavic religions, these artistic visions were important in rebuilding interest in the lost Slavic heritage after the unmitigated condemnation of medieval Christian writers. Zorian Dołęga-Chodakowski's 1818 pamphlet "O Sławiańszczyżnie przed chrześcijaństwem" (About the Slavs before Christianity) later proved to be an influential proto-Neopagan manifesto[citation needed] with its depiction of "two cultures" in the Slavic lands; one was the original pure Slavic culture of the peasants, the other was the imported foreign culture of the nobility. Unlike earlier authors, Dołęga-Chodakowski identified Christianity as a negative influence on national character[citation needed].

In addition to new artistic representations, the 19th century rediscovered many authentic fragments of Slavic religion, such as the publication of the Tale of Igor's Campaign (1800) and the excavation of the Zbruch idol (1848). It was also rife with literary hoaxes and fakes, such as Kraledvorsky Manuscript, the Prillwitz idols (1795) and the Mikorzyn stones (1855).

As in other European countries, many Slavic nations developed their own Rodnover movements in the first half of the 20th century (Poland by 1921; Ukraine by 1934)[citation needed]. The German and Polish groups were often already referred to as Neopagan in press articles before World War II.[citation needed]

Common themes

Ecology and respect for nature is а prevalent theme. Piotr Wiench has claimed that nationalism is less important than ecology to most groups, describing "a movement inspired by nature-based spirituality".[13] Many groups use extensive symbolism drawn from the natural world (trees, lightning, Sun, and Moon) and many hold their religious ceremonies outdoors in sparsely populated areas[citation needed]. Wiench mentions one group that dances to drums in the forest near Poznañ.[13]

Aiatamurto describes a number of common themes, such as nationalism, concern for the environment, warrior themes and indigenous values. Her analysis focuses primarily on Russian groups, which she describes as heterogenous and ranging from pacifism to xenophobia and anti-semitism.[14]

By country

Russia

File:Slavic neopaganism.jpg
A Rodnover ritual in modern Russia.

The first Rodnover association in Russia was registered in 1994.[15] Rodnover groups in the Russian Federation include the Slavic Communities Union based in Kaluga[citation needed]. The largest religion is that of Rod[citation needed]. Lesser deities include Perun and Dazhbog[citation needed]. Russian centers of Rodnovery are situated also in Dolgoprudny, Pskov and other cities[citation needed]. Moscow has several pagan temples[citation needed].

Most Russian Rodnovers draw their material from some combination of written medieval chronicles, archaeological evidence, 19th and 20th century fakelore, artistic invention, direct "divine revelation" and many variants of the Aryan myth, which place the source of the Slavic civilization and its beliefs as far as the Etruscans and even Atlantis.[16]

Rodnoveriye in Russia involves a large amount of xenophobia, especially antisemitism.[17] In 1992 a political party ("Russkaya Partiya") associated with neopaganism issued a manifesto, calling for declaration of "Christianity (which preaches the idea of God-chosen Jewish people) a Jewish ideology, and a foreign religion that aids the establishment of a Zionist yoke in Russia".[18]

In Russia and Ukraine, many Rodnovers use the Book of Veles as a sacred text. This work is a 20th century literary forgery.[19]

Most, but not all, Rodnovers place a heavy emphasis on some form of nationalism as part of their ideology combined with anti-Christian sentiment (they consider Christianity a Jewish superstition). In some cases, this may be limited to a commitment to preserve national tradition and folklore; in other cases, it may include chauvinism directed against other ethnic groups. Dr. Victor Schnirelmann, a cultural anthropologist at the Institute of Ethnology and Anthropology in Moscow, has written that ethnic nationalism, xenophobia, racism, and antisemitism are core values of many Russian Rodnover groups, and that they base their ideology on the Aryan myth.[20] Schnirelmann also says neopaganism is prevalent among the skinhead groups in Russia.[21]

Recent translations into Russian of "racist and antisemitic teachings" by the Italian fascist Julius Evola and the antisemitic Theosophist Alice Bailey support this tendency, he says.[22] The promotion of the Panslavist and specifically russocentric ideas by right-wing associations (they deny the independent ethnicity of Belarussians and Ukrainians)[23] of the Russian Rodnovery groups have led to inferences that these groups promulgate Russian imperialism.

The Moscow Bureau of the Human Rights Watch notes prevalence of xenophobic, racist, and antisemitic views among Russian neopagan groups.[24] In 2010 there were several incidents of violence by Russian neopagan extremists against Orthodox Christians and non-Russians.[25]

Roman Shizhensky, a scholar of Russian neopaganism, states that it is a manufactured "parareligious" movement based on fabricated mythology.[26] The scholar Victor Schnirelmann expresses a similar opinion.[27] Russian neopaganism has been described by the culturologist I.B.Mikheyeva as "highly politicized quasireligion" with extremist tendencies.[28][29] Schnirelmann gives a similar assessment of a quasireligion based largely on ideology. His assessment is derived from the statements of the Russian Rodnover leaders.[30]

Ukraine

A service inside a temple of the Ukrainian RUNVira organisation.

One of the most influential Ukrainian Ridnovir ideologues was Volodymyr Shaian (1908–1974). In 1934, Shaian, a specialist in Sanskrit at Lviv University, claimed to have a religious experience while observing a folk ritual in the Carpathian mountains. His brand of Ridnoviry emphasised the shared roots of Indo-European culture. He was involved in a short-lived Ridnovir movement in the Ukrainian Insurgent Army, before emigrating to London at the end of the Second World War. After the war, he was an outspoken supporter of the authenticity of the Book of Veles, and his own 900-page magnum opus on Slavic religion, Vira Predkiv Nashih (The Faith of Our Ancestors), was published posthumously by his supporters in Hamilton, Ontario, Canada in 1987.

The largest group that currently continues Shaian’s legacy is the Obiednannia Ridnoviriv Ukrayiny (Об`єднання Рідновірів України "Native Faith Association of Ukraine"), founded in 1998 by Halyna Lozko, a University lecturer in Kiev. This group is a federation of previously existing smaller groups, including Lozko’s own Pravoslavia, founded in 1993. (The name Pravoslavia is a sort of pun which means both “speaks the truth” and Orthodoxy in the Ukrainian language.) The federation has chapters in Kiev, Kharkiv, Odessa, Boryspil, Chernihiv, Mykolaiv, Lviv and Yuzhnoukrainsk. "Pravoslavia" publishes a glossy magazine named "Svaroh” after the Slavic deity.

The Temple of Oriyana in Spring Glen, New York, USA.

Lev Sylenko (1921- ) was a disciple of Shayan’s before breaking with him in the 1960s and developing an alternative reconstruction of Ukrainian pre-Christian religion. Sylenko’s vision is a monotheism that worships the god Dazhboh. Sylenko founded his RUNVira group in 1966 in Chicago, USA, and only opened their first temple in the mother country of Ukraine after the breakup of the Soviet Union in 1991. The current headquarters of RUNVira is in Spring Glen, New York, USA. His 1,400-page Maha Vira was published in 1979. Smaller groups have broken off from RUNVira and mix Sylenko’s teachings with other sources.

RUNVira's ideology espouses the same xenophobic and antisemitic stereotypes as its Russian counterparts, including extreme views of Christianity being not only a foreign Jewish superstition, but also a tool in conspiratorial plot of Jewish world domination, according to RUNVira's own website.[31]

Poland

Chram Mazowiecki – RKP, 2007

The most influential Polish Rodzimowierca, Jan Stachniuk (1905–1963) founded the magazine Zadruga (named after the Balkan tribal unit) in 1937. The magazine and its associated group embraced members of a wide variety of viewpoints, ranging from secularly humanistic to religiously Rodzimowierca stances. Continuing on from Dołęga-Chodakowski, Stachniuk's own work criticised Catholicism in Poland, adding elements borrowed from Max Weber and Georges Sorel. Stachniuk fought against the Nazi occupation during the Warsaw Uprising but after the war, following a brief period of toleration, he was jailed by the Communist authorities, ending the first period of Zadruga activity. The Wrocław-based publishing house "Toporzeł" has reissued Stachniuk's works and those of his disciple Antoni Wacyk. Zadruga also inspired the registered religious organisation Zrzeszenie Rodzimej Wiary (ZRW, "The Native Faith Association") whose founder Dr. Stanisław Potrzebowski wrote an influential book on pre-war Zadruga. Another active group which owes a heavy ideological debt to Stachniuk is an "Association for Tradition and Culture 'Niklot'" (founded in 1998), led by far right politician Tomasz Szczepański, who publihes the periodical "Trygław". Niklot promotes an ideology of ethnic nationalism inspired by Jan Stachniuk and Friedrich Nietzsche.

Other Rodzimowierca groups, registered with the Polish authorities in 1995, are Rodzimy Kościół Polski (the Native Polish Church) which represents a tradition that goes back to Władysław Kołodziej’s 1921 Święte Koło Czcicieli Światowida (Holy Circle of Worshipper of Światowid), and Polski Kościół Słowiański (the Polish Slavic Church).[32]

Slovakia

The largest pagan group in Slovakia is Krug Peruna; it actively organizes different ceremonies throughout the country. Moreover, it has members not only in Bratislava (its headquarters) but also in other cities such as Martin and Košice.

Another smaller group is Paromova Dúbrava, which draws together pagans from Bratislava and nearby vicinities. The most recent group is Rodolesie from Veľký Krtíš.

The new Rodnover page is Geryon, situated in Bratislava. The Geryon communicate with the other Rodnover sites or groups. The centrum of this guild is in Bratislava, but the members are over both the Slovak and Czech Republics.

Miroslav Švický (also known as ŽiariSlav) published on the subject what was quite well recognized by Slovak etnologic academia, most notably the book Návrat Slovenov. He with group of people around him named Rodný kruh fosters unorthodox approach to neopaganism under Slovak name vedomectvo. They focus on comprehending pagan themes that survived in Slovakia to this day, instead of exactly reproducing rituals as they are described in historical literature (often fragmentary and written by foreigners). The aim is to restore harmony with nature by preserving old rituals, crafts and music as well as creating new ones in the same spirit, named novodrevo, novodrevná hudba. Švický is frontman of musical group Bytosti, that plays such music.

Czech Republic

Rodnover groups in the Czech Republic include Společenství Rodná Víra (the Association of Native Faith) based in Prague[citation needed].

Bosnia and Herzegovina

In late 2011, in Bosnia and Herzegovina is also formed a rodnovjerje association named Svaroži Krug (Circle of Svarog), as a part of the panslavic Praskozorje movement.[33] Their aim is not only religious, but also scientific - promotion, research, preservation, and revival of old Slavic tradition in Bosnia and Herzegovina.

Other Slavic countries

Some smaller religious groups also exist in other Slavic countries such as Croatia and Serbia, but there is a Black Metal and Folk Metal scene with bands promoting Paganism through their music. Some acts from the ex-Yu area are: The Stone (Serbia), Stribog (Croatia), Svarica (Croatia), Kult Perunov (Croatia), Огњена кочија (Serbia), Samrt (Serbia), Arkonian (Macedonia), Maras (Macedonia), Volos (Macedonia).

In April 2011, after a few years of existence, the first Croatian organization related to the Ancient Slavic culture and Slavic mythology religion was officially formed, named Perunova Svetinja - "association for promotion of the ancient Slavic culture".
Also in 2011, in Serbian village of Mokra a group of enthusiasts, led by journalist Dragan Jovanović, erected a wooden statue of Svetovid.[34]

Various organizations continue to promote Slavic Neopaganism through numerous websites and online magazines.[35][36]

Other countries

In 2010, the russian pagan organisation "Vene Rahvausu Kogudus Eestis" (Содруга Русской Народной Веры в Эстонии) was registered in Estonia in town Tartu.[37]

See also

References

  1. ^ Andrzej Kokowski, Starożytna Polska, Warszawa 2005, p. 346
  2. ^ Lech Emfazy Stefański, Wyrocznia Slowiańska, Białystok 2000, p. 37-43
  3. ^ Kavykin O.I. "Rodnovery". Samoidentifikatsiia neoiazychnikov v sovremennoi Rossii: Monografiia. Moskva IA RAN, 2007. ISBN 978-5-91298-017-6
  4. ^ English form used by many English-language Slavic Pagan websites and by the domain of the largest Russian organization rodnovery.com.
  5. ^ http://images.rca.org/docs/mission/country-profiles/Russia.pdf
  6. ^ The 2007 International Conference - Russian Rodnoverie (Aitamurto)
  7. ^ Harle, Peter. Neo-Pagan Sacred Art and Altars: Making Things Whole, Journal of American Folklore - Volume 117, Number 463, Winter 2004, pp. 104-105
  8. ^ V.Shnirelman "Неоязычество и национализм", Восточноевропейский ареал // Исследования по прикладной и неотложной этнологии. № 114. ИЭА РАН, 1998 г.; Неоязычество на просторах Евразии. «Библейско-богословский институт св. апостола Андрея», Москва, 2001, pp. 68, 102, 177, 168.
  9. ^ M.Vasiliev, Review: Неоязычество на просторах Евразии. М., 2001 // Славяноведение. 2002. № 4. С. 102
  10. ^ http://www.starisloveni.com/English/Krisnji.html
  11. ^ Michael Strmiska. Modern Paganism in World Cultures. Chapter Six: The Revival of Ukrainian Native Faith by Adrian Ivakhiv. pp. 209-239.
  12. ^ http://via-midgard.info/razoblacheniya/9170-veleslav-poklonnik-chernoj-bogini-kali-ma.html
  13. ^ a b Piotr Wiench (Sept 9 2007), Neo-Paganism in Central-Eastern Europe (PDF), University of Central Lancashire, retrieved January 3, 2012 {{citation}}: Check date values in: |date= (help); Text "web" ignored (help)
  14. ^ Kaarina Aiatamurto (2011), James R. Lewis (ed.), "Modern Pagan Warriors: Violence and Justice in Rodneverie", Violence and New Religious Movements, Oxford University Press, p. 245, retrieved January 3, 2012 {{citation}}: Text "web" ignored (help)
  15. ^ [1]. Rodoslav , Smagoslav, et al. Moscow Slavic Pagan Community. Slavic Paganism. 2001-6-22. Accessed 2011-12-27.
  16. ^ http://religion.ng.ru/printed/world/2001-01-31/7_aristvo.html
  17. ^ [2]. S. Ryazanov. Slavic neo-paganism in the post-Soviet political space. Accessed 2011-12-27.
  18. ^ “Русские ведомости”, 1992, № 5:«Признать христианство, проповедующее идею богоизбранного израильского народа, еврейской идеологией и пришлой религией, способствовавшей установлению сионистского ига в России»
  19. ^ http://www.panorama.ru/gazeta/p49yaz.html
  20. ^ http://www.sunround.com/club/journals/11shirelman.htm
  21. ^ http://scepsis.ru/library/id_2725.html
  22. ^ http://www.tolerance.ru/biblio/statii/shnirelman.html
  23. ^ http://www.kolhida.ru/index.php3?path=_etnography/arts/&source=05
  24. ^ http://www.antirasizm.ru/lv/publ_028.doc. Myths of Modern Racism in Russia. Moscow Bureau for Human Rights. Accessed 2011-12-27.
  25. ^ http://www.voanews.com/russian/news/kozhevnikova_rodnovery_2010_06_09-96005104.html. Alexei Pimenov. Nazi neo-paganism in Russia - the new growth. Voice of America. 2010-9-6. Accessed 2011-12-27.
  26. ^ Узок их Круг - Русское неоязычество: вера, ролевая игра или прибежище националиста?
  27. ^ *Шнирельман, В. Изобретение религии: неоязычество на просторах Евразии// http://www.religio.ru/relisoc/postsovspace/32.html
  28. ^ И.Б.Михеева "Неоязычество как религиозно-культурный феномен современности: проблема дефиниции" - Публикации - Каталог публикаций - Центр изучения современной религиозности
  29. ^ Михеева И.Б. Неоязычество как религиозно-культурный феномен современности: проблема дефиниции. // Ценности и смыслы. – 2010. – № 1. – pp.81–90.
  30. ^ http://ecsocman.hse.ru/data/2011/01/11/1214866990/Kavykin.pdf
  31. ^ http://www.slovoor.info/SO6/St6Otr.htm
  32. ^ Simpson, Scott (2000). Native Faith: Polish Neo-Paganism At the Brink of the 21st Century
  33. ^ http://svarozikrug.weebly.com/
  34. ^ [3] Kumir na Ravništu
  35. ^ http://starisloveni.com/
  36. ^ http://www.svevlad.org.rs/
  37. ^ Uut usuühendust juhib ülemvaimulikuna Vene Erakonna Eestis poliitik

Sources

  • Ivakhiv, Adrian (2005). “In Search of Deeper Identities Neopaganism and ‘Native Faith’ in Contemporary Ukraine”, Nova Religio, March 2005
  • Potrzebowski, Stanisław (1982) Zadruga. Eine völkische Bewegung in Polen, Bonn: Institut für Angewandte Sozialgeschichte
  • Shnirelman, Victor (2002). “‘Christians Go Home!’: A Revival of Neo-Paganism Between the Baltic Sea and Transcaucasia (An Overview)” in Journal of Contemporary Religion, Vol. 17, No.2
  • Shnirelman, Victor (1998). “Russian Neo-pagan Myths and Antisemitism“ Acta no. 13, Analysis of Current Trends in Antisemitism; The Vidal Sassoon International Center for the Study of Antisemitism; Hebrew University of Jerusalem. [4]
  • Simpson, Scott (2000). Native Faith: Polish Neo-Paganism At the Brink of the 21st Century, ISBN 83-88508-07-5
  • Wiench, Piotr (1997). “Neo-Paganism in Central Eastern European Countries” in New Religious Phenomena in Central and Eastern Europe, ISBN 83-85527-56-7
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