Participation of Russian Neo-Pagans in the Activities of Russian Political Parties (1990–2017)
https://doi.org/10.53822/2712-9276-2022-3-231-255
Abstract
The paper investigates the participation of neo-pagans in the political life of post-Soviet Russia. Until now, such studies have mostly focused on the rituals and mythology of neo-pagan practices and the study of their sacred books and artifacts. According to the author, contrary to stereotypes about the escapism of neopagans, the analysis shows that neo-pagan organizations are very active. Neo-pagan organizations are characterized by their focus on infi ltration into the parties and organizations, either leftist (the Russian Communist Workers’ Party, the Communist Party of the Russian Federation and the Russky Lad, created in 2012 within this party) nationalist (the National Power Party of Russia (NDPR), the Russian All-People’s Union (ROS), the National Democratic Party of Russia), ultra-liberal (PARNAS, Navalny Headquarters) or ecological (Union of Greens of Russia). There are a number of cases when the leaders of regional branches of political parties simultaneously performed the functions of priests of pagan cults. For example, the head of the Russian Bloc – Saratov movement Pavel Galaktionov or the secretary of the Kirov district Committee of the Communist Party of the Russian Federation in Saratov Vladimir Maslov, who in 2014–2017 lobbied for the construction of a neo-pagan temple in the center of Saratov. In 2002, the same claim was addressed by the capital’s neo-pagans to the Moscow authorities under the slogan, “Let there be a shrine on Poklonnaya Hill!” In addition, the paper reveals the infl uence of neo-pagan fi gures on the right-wing youth, provides extensive evidence on this subject, and examines the attitude of neo-pagans (both ideologists and their ordinary followers) to Christianity.
Keywords
Christianity,
Communism,
Ecologism,
Green,
Liberalism,
Nationalism,
Neo-Nazism,
Neo-Paganism,
Political Parties,
Rodnoverie
References
1. “Zelenaia Rossiia” i “Iabloko”: put’ navstrechu (ekologicheskie problemy v zaiavleniiakh, resheniiakh, dokumentakh. 2004–2007 gg.) [“Green Russia” and “Yabloko”: The Way Forward (Environmental Problems in Statements, Decisions, Documents). 2004–2007]. (2007). Ioshkar-Ola: Reklain. [In Russian].
2. Verkhovsky, A., Pribylovsky, V. (1996). Natsional-patrioticheskie organizatsii v Rossii. Istoriia, ideologiia, ekstremistskie tendentsii [National-Patriotic Organizations in Russia. History, Ideology, Extremist Tendencies]. Moscow: Instiut eksperimental’noi sotsiologii. [In Russian].
3. Gaidukov, A. V. (2005). Sovremennoe slavianskoe (russkoe) iazychestvo v Peterburge: konfessional’naia dinamika za desiatiletie [Modern Slavic (Russian) Paganism in St. Petersburg: Confessional Dynamics over a Decade]. In Religioznaia situatsiia na severo-zapade Rossii i v stranakh Baltii: traditsii i sovremennost’. Sb. statei po itogam II Mezhdunarodnoi nauchnoi konferentsii, 21–22 fevralia 2005 (pp. 42–44). St. Petersburg: Svetoch. [In Russian].
4. Interv’iu s Liubomirom (Dionisom Zhabrailovichem Georgisom). Mai –oktiabr’ 2017 g. Moskva – Nizhnii Novgorod [Interview with Lubomir (Dionysus Zhabrailovich Georgis). May – October 2017 Moscow – Nizhny Novgorod]. (2017). Colloquium heptaplomeres, (IV). [In Russian].
5. Kavykin, O. I. (2007). “Rodnovery”. Samoidentifikatsiia neoiazychnikov v sovremennoi Rossii [“Rodnovery”. Self-identification of Neo-Pagans in Modern Russia]. Moscow: In-t Afriki RAN. [In Russian].
6. Klein, L. S. (2004). Voskreshenie Peruna. K rekonstruktsii vostochnoslavianskogo iazychestva [Resurrection of Perun. Towards the Reconstruction of East Slavic Paganism]. St. Petersburg: Evraziia. [In Russian].
7. Mezerin, P. (1999). Venedy [Venedy]. In Peterburgskoe iazychestvo (pp. 19–26). St. Petersburg: Apostol’sky gorod. [In Russian].
8. Moroz, E. L. (2001). Iazychniki v Sankt-Peterburge [Pagans in St. Petersburg]. In Neoiazychestvo na prostorakh Evrazii. Sb. po materialam konferentsii, provedennoi Institutom etnologii i antropologii RAN (Moskva, iiun’ 1999) (pp. 39–44). Moscow: Bibleisko-bogoslovsky in-t sv. apostola Andreia. [In Russian].
9. Natsional’naia pravaia prezhde i teper’: istoriko-sotsiologicheskie ocherki. Ch. III: Evropa [The National Right Before and Now: Historical and Sociological Essays. Part III: Europe]. (1992). St. Petersburg: SPPO-2. [In Russian].
10. Pribylovsky, V. V. (2015). Avtoritety i vozhdi russkogo natsionalizma I rossiiskogo natsional-imperializma [Authorities and Leaders of Russian Nationalism and Russian National Imperialism]. Moscow: Tsentr “Panorama”. [In Russian].
11. Pribylovsky, V. V., Verkhovsky, A. M., Papp, A. A. (1996). Politichesky ekstremizm v Rossii [Political Extremism in Russia]. Moscow: In-t eksperimental’noi sotsiologii. [In Russian].
12. Prilozhenie 6. Dobroslav. Moi druz’ia esesovtsy [Appendix 6. Dobroslav. My SS friends]. (2007). In Kavykin O. I. “Rodnovery”. Samoidentifikatsiia neoiazychnikov v sovremennoi Rossii (pp. 188–194). Moscow: In-t Afriki RAN. [In Russian].
13. Charnyi, S. A. (2004). Natsistskie gruppy v SSSR v 1950–1980-e gody [Nazi groups in the USSR in the 1950s–1980s]. Neprikosnovennyi zapas, (5), 72–73. [In Russian].
14. Shnirelman, V. (2012). Russkoe rodnoverie. Neoiazychestvo i natsionalizm v sovremennoi Rossii [Russian Rodnoverie. Neo-Paganism and Nationalism in Modern Russia]. Moscow: Iz-vo Bibleisko-bogoslovskogo in-ta. [In Russian].
Review
For citations:
Maltsev V.V. Participation of Russian Neo-Pagans in the Activities of Russian Political Parties (1990–2017). Orthodoxia. 2022;(3):231-255. (In Russ.) https://doi.org/10.53822/2712-9276-2022-3-231-255
Views:
342
Email this article 