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Slavic Native Faith in Russia

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Slavic Native Faith
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Slavic Native Faith (Rodnovery, Orthodoxy, Vedism) in Russia is widespread, according to some estimates from research organisations which put the number of Russian Rodnovers in the millions. The Rodnover population generally has a high education and many of its exponents are intellectuals, many of whom are politically engaged both in the right and the left wings of the political spectrum. Particular movements that have arisen within or alongside the Slavic Native Faith in Russia include Authentism, Krivich Rodnovery, Meryan Rodnovery, Peterburgian Vedism, Ringing Cedars' Anastasianism, the Way of Troyan, and Ynglism. Rodnovery in Russia is also influenced by, and in turn influences, movements which have their roots in Russian cosmism and identify themselves as belonging to the Vedic spectrum, such as Ivanovism and Rerikhism.

Demographics

Social composition of Russian Rodnovery

Celebration of Kupala Night.

The scholar Kaarina Aitamurto has observed that a "substantial number" of Russian Rodnovers, and in particular the earliest adherents, belonged to the "technical intelligentsia".[1] Similarly, the scholar Victor Shnirelman noted that the founders of Russian Rodnovery were "well-educated urbanized intellectuals" who had become frustrated with "cosmopolitan urban culture".[2] Physicists were particularly well represented; in this Aitamurto drew comparisons to the high number of computer professionals who were present in the Pagan communities of Western countries.[1] The movement also involved a significant number of people who had a background in the Soviet or Russian Army,[3] or in policing and security.[4] A questionnaire distributed at the Kupala festival in Maloyaroslavets suggested that Native Faith practitioners typically had above-average levels of education, with a substantial portion working as business owners or managers.[5] A high proportion were also involved in specialist professions such as engineering, the academia, or information technology, and the majority lived in cities.[6] The "vast majority" of Russian Rodnovers were young and there were a greater proportion of men than women.[1]

Shnirelman informs that Rodnovery in Russia is embraced by many politically engaged philosophers, both of the right- and the left-wing. The former group is represented by Vladimir Andeyev, Anatoly Ivanov, Pavel Tulaev (members of the Moscow Slavic Community and founders of the New Right journal Ateney), Aleksei Trekhlebov from Krasnodar, Valery Demin from Omsk, and the Saint Petersburg journalists Oleg Gusev and Roman Perin, among others.[7] Ivakhiv reports that they have a "surprisingly extensive" influence.[8] The well-known Rodnover leader Velimir (Nikolai Speransky), who was the founder of the politically neutral federation Circle of Pagan Tradition, classifies Valery Yemelyanov, volkhv Dobroslav (Aleksei Dobrovolsky), Vladimir Istarkhov and Igor Sinyavin as representatives of right-wing Rodnovery; according to him, the Union of Slavic Rodnover Communities founded by Vadim Kazakov and the "Church of Nav" (Це́рковь На́ви, Tsérkov' Návi) generally lean towards the right-wing. The left-wing of the spectrum would be represented, instead, by Anton Platov, Aleksandr Asov and Aleksandr Khinevich (founder of Ynglism), though they keep most of their religious activities outside of politics.[9]

Since the 1990s, Traditionalist School thinkers—chiefly René Guénon and the Italian Pagan philosopher Julius Evola—have been translated and introduced in the very mainstream of Russian thought by the philosopher Aleksandr Dugin, who has an influential position in contemporary Russian academic and political life.[10] According to the scholar Robert A. Saunders, some strains of Rodnovery have become close supporters and components of Eurasianism (whose most prominent contemporary proponent is Dugin), the currently dominant ideology of the Russian central government.[11]

A number of youth subcultures have been identified as introducing people to Rodnovery, among them heavy metal, historical re-enactment, and the admirers of J. R. R. Tolkien.[12] Rodnovery is also spread through a variety of newspapers and journals.[7] Also popular with Russian Rodnovers has been the martial arts movement known as Slavyano-goritskaya bor'ba.[13] A number of popular celebrities, including singer Maria Arkhipova and professional boxer Aleksandr Povetkin,[14] have publicly embraced Rodnovery.

Growth and estimates of the number of Rodnovers in Russia

Writing in 2000, Shnirelman noted that Rodnovery was growing rapidly within the Russian Federation.[15] In 2016, Aitamurto noted that there was no reliable information on the number of Rodnovers in Russia, but that it was plausible that there were several tens of thousands of practitioners active in the country.[16] This was partly because there were several Rodnover groups active on the social network VK which had over 10,000 members.[16] As of 2003, the Russian Ministry of Justice had registered forty Rodnover organisations, while there were "probably several hundred of them in existence".[17]

The historian Marlène Laruelle similarly noted that Rodnovery in Russia has spread mostly among the young people and the cultivated middle classes, that portion of Russian society interested in the post-Soviet revival of faith but turned off by Orthodox Christianity, "which is very institutionalized" and "out of tune with the modern world", and "is not appealing [to these people] because it expects its faithful to comply with normative beliefs without room for interpretation". Rodnovery is attractive because of its "paradoxical conjunction" of tradition and modernity, recovery of the past through innovative syntheses, and its values calling for a rediscovery of the true relationship between mankind, nature and the ancestors.[18] Rodnovery has also contributed to the diffusion of "historical themes"—particularly regarding an ancient Aryan race—to the general population, including many who were Orthodox or non-religious.[19] Rodnovery has been spreading rapidly in the North Caucasus region of Russia, especially among communities of Cossacks and in the Stavropol region, where in some areas it already has a dominant position. It has been reported that even former priests of the Russian Orthodox Church have joined their ranks.[20]

A 2012 nationwide survey of religion in Russia found that there were 1,700,000 practitioners of "traditional religions of gods and ancestors" in the federation as of that year.[21] A polemical piece entitled Adversus paganos, published in 2015 by the official journal of the Ascension Cathedral of Astrakhan, cited sociological data saying that the Native Faiths was already formally embraced by "more than 2 million Russians", while the number of people affected by Rodnover ideas was several times larger. This is based on data provided in 2012 by Igor Zadorin, the director of the research institute "Tsirkon", who said that in Russia the proportions of atheists, Orthodox Christians and "pagans" were of comparable sizes and their populations overlap: Orthodox Christians were 30% of the total population; people who had some sort of "pagan", non-Christian spirituality, were 40% of the population, while the remaining population was composed of a 20% who were atheists, and a 10% who were believers of other religions (4–7% ethnic minorities professing Islam).

Slavic-hill wrestling

The Slavic-hill wrestling (Russian: Славяно-горицкая борьба), internationally known as "Gorits Fighting", is the largest Rodnover stream in Russia in terms of the number of practitioners, combining Slavic martial art with Rodnover worldview. Its founder, Aleksandr Belov (Selidor), a Karate master, author of Slavic-hill Wrestling. First book: Origination, who revived in 1986 the premordial Slavic technique with elements of English Catch wrestling and others. He founded the club "Svarog", which took part in 1989 in the creation of the "Moscow Slavic Pagan Community", but in 1995 he left it and in 1996 established the "Federation of Slavic-hill Wrestling of Russia", and in 2015 registered the "Association of Slavic-hill Wrestling Fighters".[22][23][24] Outside of Russia, there are branches in Belarus, Bulgaria and Ukraine, and as a sport in other countries.[24]

Unlike most other Rodnover communities, here is Perun-centered, the deity of warriors, the thunderer cult together with war totems (falcon, bear, wolf, etc). At the same time, ritualism is extremely simplfied.[23][24] In a narrow circle, the founder is also experimenting with an "internal" energy style of fighting based on folk magic.[24]

Movements paralleling Rodnovery and mutual influences

Ringing Cedars' Anastasianism

Main article: Ringing Cedars' Anastasianism
A couple and their house at the Korenskye kinship estate, an Anastasian settlement in the Shebekinsky District of Belgorod Oblast.

The Ringing Cedars (Звенящие Кедры) or Anastasianism is a spiritual movement that overlaps with Rodnovery, but is not thoroughly part of it. Many Anastasians are Rodnovers, while others are not. The Ringing Cedars' movement arises from the writings of Vladimir Megre (Puzakov), codified in a series of ten books entitled The Ringing Cedars of Russia, whose teachings are attributed to a beautiful Siberian woman known as Anastasia, often considered a deity or the incarnation of a deity, whom Megre would have met during one of his trade expeditions.[25] These books teach what the scholar Rasa Pranskevičiūtė has defined as a "cosmological pantheism",[26] in which nature is the manifested "thought of God" and human intelligence has the power to commune with him and to actively participate to the creation of the world.[27]

Anastasians have established rural villages all over Russia, "kinship homesteads" (родовое поместье, rodovoye pomest'ye), where they conduct a harmonious life in at least a hectare of land. The name "Ringing Cedars" derives from the beliefs held by Anastasians about the spiritual qualities of the Siberian cedar. In his writings, Megre identifies the ideal society which the Ringing Cedars' movement aims at establishing as "Vedic", and many of his teachings are identical to those of other movements of Rodnovery.[28]

Russian Zoroastrianism—Blagovery

Zoroastrianism emerged as a public entity in Russia in the 1990s, created by Russians themselves despite the normally endogamic essence of the traditional Zoroastrian communities existing in Iran and India. The first Zoroastrian organisation, the "Avestan School of Astrology" (shortened "Asha", which, in the oldest texts known as Arta, is the Persian word defining the agency of cosmic harmony), was established by Pavel Globa (1953–) in the early 1990s, and opened dozens of branches in and outside of Russia. Globa had been teaching Avestan astrology since the 1970s, and in the 1990s he had become a nationally acknowledged expert on the subject. Globa presents himself as the heir of a lineage of Zurvanism (the type of Zoroastrianism that regards Zurvan, i.e. "Time" and "Whole", as the supreme God) from north-west Iran, allegedly transmitted through his great grandmother and his maternal grandfather Ivan N. Gantimurov.[29]: 449–450  Some of Globa's pupils were initiated by he himself into a priesthood (khorbad).[29]: 451 

In 1994 the "Zoroastrian Community of Saint Petersburg" was established by Globa's followers and officially registered. The organisation publishes the magazine Mitra and the newsletter Tiri. The Zoroastrianism that they propose is a consciously mimetic appropriation of the religion as it is practised among traditional Zoroastrian communities. This recreation involves significant changes; for instance the cords that are worn by initiates around their waist are not white woollen cords as in the original tradition, but are three-coloured cords—yellow, red and blue—symbolising, according to Globa, the three colours of Zurvan.[29]: 452  Since 2001, the priest of Iranian origins Kamran Jamshidi initiated new Avestan astrologers in Minsk, and Russia became a mission field for them. Tensions arose as Jamshidi's initiates challenged the authority of Globa. Under the influence of these new missionaries, another organisation was founded in Moscow in the year 2005, the "Russian Anjoman" (Русский Анджоман; anjoman is a Persian word meaning "assembly"). They use the term of Russian origin "Blagovery" (Благоверие Blagoverie, literally "Good Faith") to define their Zoroastrianism.[29]: 453 

Russian Zoroastrian communities, whether belonging to the Peterburger or Muscovite movements, emphasise that Zoroastrianism has Russian origins, and traces of it have been preserved in Slavic folklore. This parallels the discourse of Rodnovery, and one of the early Rodnover ideologues, Anatoly Ivanov, defined his views as "Zoroastrian" and "Avestan". In 1981, Ivanov even published the anti-Christian text entitled Zarathustra Did Not Speak Thus: The Basics of the Aryan Worldview, inspired by Nietzsche's Thus Spoke Zarathustra, wherein Ivanov says that Zoroastrianism should be adopted as a new paradigm for humanity and discusses the eschatology of the Saoshyant.[29]: 454–455  Zoroastrianism has been described by Stausberg and Tessmann as a "permanent discussion topic" within the Rodnover community.[29]: 455  As it is the case for Rodnovers, the site of Arkaim has great importance for Russian Zoroastrians/Blagovers, since it is believed that the "Aryan prophet" Zoroaster lived there.[29]: 453  In 2007, during an interview with Iranian state media, Russian president Vladimir Putin himself declared that Zoroastrianism originated in the southern part of the Ural region of Russia, and it is the base of all major world religious systems.[30]

Siberian shamanism—Tengrism

Many Rodnovers are influenced by Central Asian or Siberian shamanism and its modern organised form, Tengrism, which has become widespread in easternmost regions of Russia. One of the earliest exponents of Rodnovery, Moscow State University-graduated psychologist Grigory Yakutovsky (1955–, known as a shaman by the name Vseslav Svyatozar; his surname reveals a possible Yakut ancestry), asserted that ancient Slavic religion was fundamentally shamanic, and Siberian shamanism plays a central role in his formulations. In Yakutovsky's Rodnovery, Slavic gods are secondary in importance compared to goddesses, and he claims that this was typical of ancient Slavic religion. Yakutovsky's form of Rodnovery has been defined as "tolerant, pluralistic and pacifistic"; his teachings are also representative of the minority of Rodnovers who identify as communists. Yakutovsky is critical of the Soviet type of communism, and rather proposes "social communism" as the ideal form of government for the future. He also espouses a form of elitism, by recognising shamans (poets and mystics) as a minority of people characterised by greater intelligence and power devoted to the realisation of a better future for humanity.[31]

According to the scholar of religion Mircea Eliade, original Proto-Indo-European religion is closer to Central Asian shamanism than to the later Near Eastern and Mediterranean religions, as proven by their shared crucial concepts: the supreme God of Heaven (cf. Indo-European Dyeus, Siberian Tengri, and Mesopotamian Dingir) and the three-layered structure of cosmology (cf. Sanskrit Trailokya).[32]

Rodnover fine arts

The goddess Zhiva in a painting by the Rodnover artist Andrey Shishkin.

The rise of Rodnovery, and its rapid growth as a multidimensional phenomenon, has brought to the establishment of an artistic scene as part of such multidimensionality. Many professional artists, many of whom are outspokenly Rodnover themselves—some even priests, have emerged with works discussing themes of history, mythology and everyday life. Their works are highly appreciated and celebrated within the Rodnover community. Studies on Rodnover art have found that Svyatoslav I of Kiev is one of the preferred subjects among other historical themes, epic heroes and other human prototypes (even including the appropriation of saints of the Russian Orthodox Church).[33]

Russian artists of Rodnover themes include Aleksandr Borisovich Uglanov, Andrey Alekseyevich Shishkin, Andrey Guselnikov, Andrey Klimenko, Boris Olshansky, Igor Ozhiganov, Leo Khao, Maksim Kuleshov, Maksim Sukharev, Maximilian Presnyakov, Nella Genkina, Nikolay Speransky, Radomir Semochkin, Viktor Korolkov, Vladimir Pingachov, Vsevolod Ivanov.[33] Another artist, whose works are widely appreciated within the Rodnover community, was Konstantin Vasilyev (1942–1976).[34]

Russian Rodnovers' militarisation and involvement in the War in Donbass

Rodnovery has a significant role in the War in Donbass, with many Rodnovers forming or joining armed forces. Some of them—for example those of the Svarozich Battalion—have been fighting in favour of Russia; other Rodnovers—such as those of the Azov Battalion—have taken the side of Ukraine.[14] The war has stirred different reactions among Rodnovers in Ukraine; those belonging to the Native Ukrainian National Faith viewed Russia as the aggressor, while adherents of other Rodnover organisations like the Ancestral Fire of the Native Orthodox Faith more commonly saw Russians and Ukrainians as brothers and believed that the conflict was caused by the machinations of the United States.[35]

Russian Rodnover military formations in Donbass include the Svarog, Varyag and Rusich formations, and Rodnovers within the Russian Orthodox Army. Observers have highlighted that Russian Rodnovers have been proselytising in the region, with the endorsement of Russia, under the name "Orthodoxy" and preaching the concept of a new "Russian World", and that their beliefs have even permeated the Orthodox Christian church.[36]

Since the outbreak of the war, though not necessarily in connection with it, Rodnover and Orthodox Christian military groups have also sprung up in the Russian capital Moscow, reportedly dividing the capital into respective zones of influence, "cities within the city" with their own armed forces, with support from local security officials. Rodnover soldiers often help the local population in its opposition to the Orthodox Christian hierarchy's plans to build new churches around the city.[37]

See also

References

Citations

  1. ^ a b c Aitamurto 2016, p. 64.
  2. ^ Shnirelman 2017, p. 88.
  3. ^ Aitamurto & Gaidukov 2013, p. 147; Shnirelman 2013, p. 73.
  4. ^ Shnirelman 2013, p. 73.
  5. ^ Shizhenskii & Aitamurto 2017, p. 121.
  6. ^ Shizhenskii & Aitamurto 2017, pp. 121–122.
  7. ^ a b Shnirelman 2013, p. 68.
  8. ^ Ivakhiv 2005, p. 216.
  9. ^ Shnirelman 2013, pp. 62–63.
  10. ^ Aitamurto 2016, p. 23.
  11. ^ Saunders 2019, p. 566.
  12. ^ Aitamurto & Gaidukov 2013, pp. 158–159.
  13. ^ Gaidukov 2013, p. 317.
  14. ^ a b Skrylnikov 2016, passim.
  15. ^ Shnirelman 2000, p. 18.
  16. ^ a b Aitamurto 2016, p. 63.
  17. ^ Golovneva 2018, p. 340.
  18. ^ Laruelle 2012, pp. 309–310.
  19. ^ Laruelle 2008, p. 298.
  20. ^ Kucherov, Nikolai (16 February 2015). "Неоказачество и неоязычество" [Neocossackism and neopaganism]. Kavpolit. Archived from the original on 21 May 2017.
  21. ^ "Арена: Атлас религий и национальностей" [Arena: Atlas of Religions and Nationalities] (PDF). Среда (Sreda). 2012. See also the results' main interactive mapping and the static mappings: "Religions in Russia by federal subject" (Map). Ogonek. 34 (5243). 27 August 2012. Archived from the original on 21 April 2017. The Sreda Arena Atlas was realised in cooperation with the All-Russia Population Census 2010 (Всероссийской переписи населения 2010), the Russian Ministry of Justice (Минюста РФ), the Public Opinion Foundation (Фонда Общественного Мнения) and presented among others by the Analytical Department of the Synodal Information Department of the Russian Orthodox Church. See: "Проект АРЕНА: Атлас религий и национальностей" [Project ARENA: Atlas of religions and nationalities]. Russian Journal. 10 December 2012.
  22. ^ Aitamurto 2016, pp. 37–38.
  23. ^ a b Bourdeaux & Filatov 2006, pp. 170–71, 195–98.
  24. ^ a b c d Popov 2016, Славянская народная религия (родноверие) / Slavic Indigenous Religion (Native Faith).
  25. ^ Barchunova 2009, p. 63; Aitamurto 2016, pp. 52–53.
  26. ^ Pranskevičiūtė 2015, p. 446.
  27. ^ Pranskevičiūtė 2015, pp. 450–451.
  28. ^ Aitamurto 2016, pp. 52–53.
  29. ^ a b c d e f g Stausberg, Michael; Tessmann, Anna (2013). "The appropriation of a religion: The case of Zoroastrianism in contemporary Russia" (PDF). Culture and Religion. 14 (4): 445–462. doi:10.1080/14755610.2013.838800. S2CID 54055689. Archived from the original (PDF) on 12 July 2017.
  30. ^ "Интервью Иранскому Гостелерадио и информационному агентству "ИРНА"". kremlin.ru. President of Russia (Президент России) official website. 16 October 2007. Archived from the original on 21 October 2007.
  31. ^ Aitamurto 2016, p. 32.
  32. ^ Eliade, Mircea (1958). Patterns in Comparative Religion. p. 64
  33. ^ a b Gizbrekht 2016, passim.
  34. ^ Aitamurto 2016, p. 26.
  35. ^ Lesiv 2017, pp. 133–134, 140–141.
  36. ^ Ageyev 2015, passim.
  37. ^ "Neo-Pagan and Orthodox Militants 'Dividing Up' Russian Capital". The Interpreter. 6 April 2016. Archived from the original on 7 July 2017.

Sources

  • Ageyev, Vyacheslav (27 August 2015). Neo-paganism and Russian Orthodoxy – an explosive mix of religion and ideology. XXI World Congress of the International Association for the History of Religions (IAHR), 23–29 August 2015. Erfurt, Germany. Archived from the original on 7 July 2017.
  • Aitamurto, Kaarina (2016). Paganism, Traditionalism, Nationalism: Narratives of Russian Rodnoverie. London and New York: Routledge. ISBN 9781472460271.
  • Aitamurto, Kaarina; Gaidukov, Alexey (2013). "Russian Rodnoverie: Six Portraits of a Movement". In Kaarina Aitamurto; Scott Simpson (eds.). Modern Pagan and Native Faith Movements in Central and Eastern Europe. Durham: Acumen. pp. 146–163. ISBN 9781844656622.
  • Barchunova, Tatiana (2009). "Downloading Cosmic Energy: Intersection of Faith-Based and Health-Care Practices (The Novosibirsk Case)". In Lūse, Agita; Lázár, Imre (eds.). Cosmologies of Suffering: Post-communist Transformation, Sacral Communication, and Healing. Cambridge Scholars Publishing. pp. 54–67. ISBN 9781443804004.
  • Bourdeaux, Michael; Filatov, Sergei, eds. (2006). Современная религиозная жизнь России. Опыт систематического описания [Contemporary Religious Life of Russia. Systematic description experience] (in Russian). Vol. 4. Moscow: Keston Institute; Logos. ISBN 5-98704-057-4.
  • Gaidukov, Alexey (2013). "The Russian-Language Internet and Rodnoverie". In Kaarina Aitamurto; Scott Simpson (eds.). Modern Pagan and Native Faith Movements in Central and Eastern Europe. Durham: Acumen. pp. 315–332. ISBN 9781844656622.
  • Gizbrekht, Andrey I. (2016). "Образы деятелей российской истории в дискурсе современного "Языческого искусства" (на материале изобразительного творчества)" [The images of public figures of Russian history in the discourse of modern "Pagan art" (based on fine arts material)] (in Russian). Krasnodar National Institute of Culture. UDC: 298.9:7.044/.046.
  • Golovneva, Elena (2018). "Saving the Native Faith: Religious Nationalism in Slavic Neo-paganism (Ancient Russian Yngling Church of Orthodox Old Believers-Ynglings and Svarozhichi)". In Stepanova, Elena; Kruglova, Tatiana (eds.). Convention 2017 "Modernization and Multiple Modernities". Yekaterinburg, Russia: Knowledge E. pp. 337–347. doi:10.18502/kss.v3i7.2485. ISSN 2518-668X.
  • Ivakhiv, Adrian (2005). "Nature and Ethnicity in East European Paganism: An Environmental Ethic of the Religious Right?". The Pomegranate: The International Journal of Pagan Studies. 7 (2): 194–225. doi:10.1558/pome.2005.7.2.194.
  • Laruelle, Marlène (2008). "Alternative Identity, Alternative Religion? Neo-Paganism and the Aryan Myth in Contemporary Russia". Nations and Nationalism. 14 (2): 283–301. doi:10.1111/j.1469-8129.2008.00329.x.
  •  ———  (2012). "The Rodnoverie Movement: The Search for Pre-Christian Ancestry and the Occult". In Brigit Menzel; Michael Hagemeister; Bernice Glatzer Rosenthal (eds.). The New Age of Russia: Occult and Esoteric Dimensions. Kubon & Sagner. pp. 293–310. ISBN 9783866881976.
  • Lesiv, Mariya (2017). "Blood Brothers or Blood Enemies: Ukrainian Pagans' Beliefs and Responses to the Ukraine-Russia Crisis". In Kathryn Rountree (ed.). Cosmopolitanism, Nationalism, and Modern Paganism. New York: Palgrave Macmillan. pp. 133–156. ISBN 9781137570406.
  • Popov, Igor (2016). Справочник всех религиозных течений и объединений в России [The Reference Book on All Religious Branches and Communities in Russia] (in Russian). Archived from the original on 22 March 2020.
  • Pranskevičiūtė, Rasa (2015). "The "Back to Nature" Worldview in Nature-based Spirituality Movements: The Case of the Anastasians". In James R. Lewis; Inga Bårdsen Tøllefsen (eds.). Handbook of Nordic New Religions. Leiden: Brill. pp. 441–456. ISBN 9789004292468.
  • Shizhenskii, Roman; Aitamurto, Kaarina (2017). "Multiple Nationalisms and Patriotisms among Russian Rodnovers". In Kathryn Rountree (ed.). Cosmopolitanism, Nationalism, and Modern Paganism. New York: Palgrave Macmillan. pp. 109–132. ISBN 9781137570406.
  • Saunders, Robert A. (2019). "Rodnovery". Historical Dictionary of the Russian Federation (2nd ed.). Rowman & Littlefield. pp. 565–567. ISBN 9781538120484.
  • Shnirelman, Victor A. (2000). "Perun, Svarog and Others: Russian Neo-Paganism in Search of Itself". The Cambridge Journal of Anthropology. 21 (3): 18–36.
  •  ———  (2013). "Russian Neopaganism: From Ethnic Religion to Racial Violence". In Kaarina Aitamurto; Scott Simpson (eds.). Modern Pagan and Native Faith Movements in Central and Eastern Europe. Durham: Acumen. pp. 62–71. ISBN 9781844656622.
  •  ———  (2017). "Obsessed with Culture: The Cultural Impetus of Russian Neo-Pagans". In Kathryn Rountree (ed.). Cosmopolitanism, Nationalism, and Modern Paganism. New York: Palgrave Macmillan. pp. 87–108. ISBN 9781137570406.
  • Skrylnikov, Pavel (20 July 2016). "The Church Against Neo-Paganism". Intersection. Archived from the original on 7 July 2017.
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