By Kaarina Aitamurto
ISBN-10: 1315599309
ISBN-13: 9781315599304
ISBN-10: 1472460278
ISBN-13: 9781472460271
Rodnoverie used to be one of many first new non secular events to emerge following the cave in of the Soviet Union, its improvement offering a tremendous lens by which to view adjustments in post-Soviet spiritual and political existence. Rodnovers view social and political concerns as inseparably associated with their religiosity yet don't mirror the liberal values dominant between Western Pagans. certainly, one of the conservative and nationalist activities usually linked to Rodnoverie in Russia, conventional anti-Western and anti-Semitic rhetoric has lately been overshadowed by way of anti-Islam and anti-migrant developments. delivering a desirable review of the background, firms, adherents, ideals and practices of Rodnoverie this e-book offers a number of assorted narratives; as a revival of the local Russian or Slavic faith, as a nature faith and instead to fashionable values and existence. Drawing upon basic resources, files and books this research is supplemented with large fieldwork performed between Rodnoverie groups in Russia and should be of curiosity to students of post-Soviet society, new non secular events and modern Paganism generally.
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Extra info for Paganism, Traditionalism, Nationalism: Narratives of Russian Rodnoverie
Example text
Emelyanov’s infamous past coupled with his edgy personality undoubtedly hindered his attempts to become an influential religious leader. 23 Nevertheless, it should be noticed that even though many Rodnovers shun Emelyanov’s extremist politics, his arguments can be found in many contemporary Rodnoverie publications. One of the major problems in studying the early phases of Rodnoverie is that the publicly available source material concerns mainly its prominent political activism. Emelyanov, for example, obviously wanted to make his activity conspicuous; he even sent copies of Desionizatsiya to all members of the Central Committee of the Communist Party of the Soviet Union.
18 Ivanov has contributed to various Pagan publications, but, on the basis of the type of the newspapers he contributes to, the common denominator seems to be radical nationalism rather than religion. 19 Pagan ideas might have been considered by the politically oriented dissident movements (dissidentstvo) of the time. In the 1960s, a notable turn took place within the Soviet political opposition in favour of nationalism and religiosity. Conservative and nationalist tendencies manifested themselves, for example, in the ‘village writers’ of the early 1970s, who also linked the rural Russian tradition with ecological concerns.
One of the few pieces of published information on the Soviet period’s ‘invisible’ apolitical Pagan activity is documented by Rodoslav, the head of the Moscow Slavic Pagan Community (MSPC). He describes a ritual conducted in Bitsa Park in Moscow in 1979 by Stavr (Evgenii Novikov). Already in the 1980s, Stavr was engaged in developing Pagan religiosity that was quite distinct and even critical of the political Paganism of Emelyanov (Rodoslav History of Rodnoverie 29 2006, 117–18). 24 Rodoslav writes: Yes there was the ‘famous quarrel’ with Emelyanov and his company – and he [Stavr] did not approve much of their position.
Paganism, Traditionalism, Nationalism: Narratives of Russian Rodnoverie by Kaarina Aitamurto
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