Journal articles: 'Neopaganism'

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Kern, Leesa J. "Religiosity and Neopagans: Testing the Use of FAITHS on Alternative Spirituality." Religions 14, no. 10 (October 17, 2023): 1302. http://dx.doi.org/10.3390/rel14101302.

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In the United States, Christianity’s customs, calendar, and behaviors have long influenced scholarship on what religion looks like. Is this template useful for studying other religions, such as Neopaganism? Neopaganism is a set of earth-based, often polytheistic or animistic religions that lack a central authority, organized structure, or accepted texts, and often accept diverse relationships as “families” beyond heteronormative monogamy. In this research, I explore whether measures of religiosity developed on a Christian template can be applied to Neopagans. I utilize Faith Activities In the Home Scale (FAITHS). I apply FAITHS in self-administered questionnaires to a sample of Neopagans from attendees at gatherings called “festivals”, asking about both individual and family experiences. My results indicate that FAITHS can be useful; however, the principal component analysis reveals different item scaling for Neopagans than in the original analysis. My results also support the individualistic nature of Neopaganism when comparing both individual and family-setting results.

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Martinovich, V. A. "Diversity and Boundaries of Neopaganism in the Modern World." Orthodoxia, no. 3 (September 28, 2023): 12–40. http://dx.doi.org/10.53822/2712-9276-2022-3-12-40.

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This paper analyzes diverse forms of modern neopaganism. The author provides defi nitions of paganism and neopaganism that are adjusted for the diachronic perspective. It has been argued that neopaganism as a distinct type of non-traditional religiosity that confronts traditional religions, including traditional paganism, appeared not in the 20th century. Instead, it dates back to the heyday of the world paganism in the centuries before the Current Era. The paper describes boundaries between neopaganism and its environment, including within the folk culture. It highlights the role of state programs for the revival of the folk culture and arts and crafts in the strengthening and development of neopaganism. To clarify its variable organizational boundaries, a typology of neopaganism is given according to the degree of the structural development of its variants. Its variable content specifi cs is catalogued within a classifi cation made on the basis of the analysis of pantheons features in 252 neopagan organizations. A sample of 201 groups from 22 countries shows the dynamics of the emergence of neopagan groups in the 20th and 21st centuries, peaking in the 1990s and subsequently decreasing. The impossibility of continuity between modern neopaganism and ancient paganism is examined in detail. The strategies of the work of neopagan communities against the background of the actual impossibility of establishing such continuity are revealed. The problem of the local specifi cs of neopagan communities is raised, including the infl uence of the cultural gap between the current inhabitants of countries and their predecessors who used to lived in the same territories (e.g. in the USA). The attention of neopagans to environmental problems is analyzed. The author provides examples of the variable attitude of neopagans to the Orthodox Church and illustrates the attitude of the Church to them with an extensive selection of passages from the Old and New Testaments.

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Dos Santos, Victoria. "(Techno)Paganism: An Exploration of Animistic Relations with the Digital." Religions 14, no. 11 (November 3, 2023): 1382. http://dx.doi.org/10.3390/rel14111382.

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The aim of this paper is to examine and illustrate how the animistic ontology present in neopaganism allows embodied and sensuous interactions with virtual worlds. By considering animism as a strategy with which to rethink human cohabitation with the techno-digital otherness, I will show how neopagans who use computer technology for spiritual purposes experience the online context as an environment where lived religious practices can occur. To do so, I will particularly focus on religious practices taking place in digital games and 3D social virtual platforms due to their ability to induce immersive and interactive experiences. Because neopaganism recognizes the material living world as a central aspect of spiritual experiences, I will explore the ways that the spatial and material dimensions are articulated in neopagan’s online performances, the actions they make possible, and how they enable a more intimate relationship with virtual platforms. I will accompany the theoretical reflection with case studies and interviews with technopagan practitioners experiencing their religion with and within computer technology. This paper also aims to show how this new conception of animism connects to what Mikhail Bakhtin calls “dialogism”, a condition that recognizes the multiplicity of perspectives and voices and denies the possibility of not getting involved with the otherness. For such reasons, approaching the digital through an animistic ontology can help us acknowledge the convergence of humans with the techno-digital otherness and explore, on deeper levels, sensuous and embodied experiences taking place in the religious context.

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Delamont, Sara. "Neopagan Narratives: Knowledge Claims and Other World ‘Realities’." Sociological Research Online 14, no. 5 (November 2009): 213–22. http://dx.doi.org/10.5153/sro.2064.

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The late Charles Tilly argued that good social science required both detailed analyses of the minutiae of everyday life and of the big structures and large social processes. This paper argues that analyses of social scientists’ everyday practices, and particularly of their autobiographical narratives, are one way to illuminate the large-scale social processes that are ongoing in the social sciences. The specific focus, ethnography on neopagans, leads to a discussion of four ‘big’ questions of the type Tilly advocated. The inextricable links between academic textual conventions, the use and abuse of narrative data, and ‘access’ to the ‘realities’ and ‘knowledges’ of believers in other worldly phenomena in other dimensions or times, are explored. There has been a rapid growth in neopaganism in all the industrialised Anglophone countries since the 1960s. Ethnographers, particularly women, have conducted fieldwork in such groups, exploring the cosmologies and practices of neopagans. An analysis of the published accounts of such fieldwork raises questions about ethnography, gender, and particularly how claims to authenticity are made in academic texts. The specific topic - who can speak about neopaganism? - has wider applications when other types of narrative are explored.

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Veselov, E. G. "Neoprotestantism and Neopaganism as Forms of Opposition to the Orthodox Christianity in Russia." Orthodoxia, no. 3 (September 28, 2023): 81–102. http://dx.doi.org/10.53822/2712-9276-2022-3-81-102.

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In medieval Russia and even later on, being Russian meant being an Orthodox Christian. And yet, neopaganism nowadays tries to promote the image of a truly Russian person as a non-Orthodox believer. It therefore seems interesting to compare the spiritual path of neoprotestants and neopagans, as equally seeking to remove believers from the Orthodox Church and off er alternative perspectives for their spiritual life. In both cases, the correlation between the need for the rejection of believers from the dominant Church and the cultivation of the sin of pride in them (the position of their personal preferences and the constant construction of a convincing picture of the world as the standard of correct faith) will serve as a working hypothesis of the study. In that case, neoprotestantism and neopaganism are both the forms of the overproud exaltation of the narrow human mind over the truth once given by God and kept by the Church. The fundamental position of personal preferences and the constant construction of a convincing picture of the world as the standard of correct faith is the practical realization of this idea. For neoprotestants, their personal freedom holds an absolute priority over the tradition. Therefore, belonging to a particular community takes as little importance for them as it does for neopagans. At the same time, neopaganism culturologically represents an example of the transition from modernity to postmodernity, being an example of placing faith in any concepts, even obviously artifi cial, eclectic or recently invented ones. Based on the evidence of St. John of the Ladder and St. Luke (Voino-Yasenetsky), it is shown in the article that being in heresy or unorthodoxy indicates the theological ignorance and the unstable position of its adherents. This, in turn, gives rise to lies and other passions, examples of which are listed in the article. Neoprotestants and neopagans can be also united in their fundamental anti-historicism and the humiliation of the Holy Spirit. Ultimately, they are all forced to constantly supplement and construct their own faith, starting from some generally accepted principles. The current trends in the doctrines of neoprotestants and neopagans are therefore often based on the agreement with the “spirit of the times” and the authority of the public opinion.

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Banaś, Monika. "Reaktywacja nordyckich bogów." Intercultural Relations 7, no. 1 (September 16, 2020): 143–63. http://dx.doi.org/10.12797/rm.01.2020.07.08.

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Reactivation of the Norse Gods. Neopaganism as a Form of Collective Memory The article addresses the issue of neopaganism reviving intensively in the Nordic countries at the beginning of the 21st century. By using examples from Denmark and Iceland the author analyses socio-cultural conditions and intercultural relations that enhance reactivation of the Norse gods. Neopaganism with its Nordic face seems to offer an attractive alternative for contemporary secularized societies which still express inclination to believe in power of the nature, power of the human mind or power of the markets.

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Ward, Graham. "Sacramental Presence or Neopaganism?" Theology 94, no. 760 (July 1991): 279–84. http://dx.doi.org/10.1177/0040571x9109400406.

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Babenko, F. V. "Historical Roots of Neopaganism." Orthodoxia, no. 3 (September 28, 2023): 125–54. http://dx.doi.org/10.53822/2712-9276-2022-3-125-154.

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The article considers the philosophical and culturological prerequisites for the emergence of neopaganism in Western Europe at the turn of the 19th and 20th centuries. It consistently outlines the history of neopaganism starting with the Renaissance, when the images of pagan gods became the pictorial embodiment of advanced humanistic ideas. Devoid of religious content as yet, they were already familiar to the educated people of Western Europe. The age of Enlightenment saw the myth of the Dark Ages being developed and popularized, directly linked with Christianity and Christian culture by Enlightenment philosophers in their works. At the same time, the image of a “noble savage” as an incarnate holder of virtues, Christian by nature, and yet emphatically deprived of the Christian religion and upbringing, was developing in literature. In the 19th century this was superimposed by the evolutionist theory of the emergence of religions, from the standpoint of which Christianity became only one of the forms that satisfi ed basic and universal human needs. A signifi cant contribution was also made by the concept of primordialism, which considered the people as a kind of ethnocultural historical constant. Within this approach, Christianity could be discarded without any signifi cant loss for culture, as values and virtues would not suff er from this, and the people would still comprise the same ethnocultural unity. Such ideas became the philosophical and culturological basis for the emergence of neopaganism. The upheavals of the twentieth century created the impetus for the emergence of the fi rst neopagan organizations. Many contemporaries considered world wars, the spreading urbanization and globalization as the inevitable consequence of the Christian-type development. The idea of returning to paganism became an attractive alternative for the part of the Western European society that was burdened by the processes of the twentieth century, The article also considers the origin and the emergence of neopaganism in Russia. It could be characterized by the same philosophical and cultural prerequisites as the one in Western Europe, but emerged with a certain historical lag. In addition, the Russian neopaganism had the ideological background of the communist propaganda as its important and striking distinguishing feature. The Christian images and meanings of the Russian traditional culture were either hushed up or openly replaced by pagan ones, as more suitable for the tasks of building a bright communist future. The knowledge of the described historical prerequisites will allow one to better understand both neopaganism itself and many related phenomena of the modern times.

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Beskov, A. A. "ABOUT RESEARCH APPROACHES IN THE STUDY OF PAGANISM AND NEOPAGANISM (REFLECTIONS ON N. A. KUTYAVIN’S ARTICLE “TO THE PROBLEM OF THE PARADIGM OF STUDYING NEO-PAGANISM”)." Bulletin of Udmurt University. Series History and Philology 30, no. 4 (August 25, 2020): 638–48. http://dx.doi.org/10.35634/2412-9534-2020-30-4-638-648.

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This article is the author's response to a recent paper by N. A. Kutyavin, in which he set out his views on how to study the Russian neopaganism (“Rodnoverie”). The author agrees with N. A. Kutyavin that Russian neopaganism has no historical continuity with ancient Slavic paganism, but does not agree with many his comments. Although the Kutyavin’s article is devoted to neopaganism, its author focuses primarily on what the ancient Slavic paganism was. In doing so, he relies principally on the theoretical constructs of some Western philosophers, religious scholars, and sociologists, which have little relevance to the Slavic material. This article demonstrates the vulnerability of many Kutyavin’s theses and the need for a more thorough study of specific factual material before proceeding to the formulation of generalizing theories.

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Nakoneczny, Tomasz. "Między (re)konstrukcją a nostalgią. Współczesny polski i rosyjski neopoganizm w kontekście „postcolonial studies”." Studia Rossica Posnaniensia 44, no. 1 (August 8, 2019): 101–12. http://dx.doi.org/10.14746/strp.2019.44.1.10.

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The article proposes a look at contemporary neopoganism as a phenomenon that can be described in the context of postcolonial studies. However, analyzing neopaganism through the prism of the classic postcolonial terms seems to be insufficient to the author. Therefore, he proposes to supplement it with the concept of nostalgia. He also disagrees with the view that neopaganism is the part of the postmodern trend of contemporary culture.

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Lendov, Alexander Viktorovich. "POLEMIC “INSTRUMENTS” CHRISTIANS AGAINST NEOPAGANISM." News of scientific achievements, no. 7 (2020): 14–19. http://dx.doi.org/10.36616/2618-7612-2020-7-14-19.

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De Castro, Dannyel Teles. "Studies on neopaganism in Brazil." Fragmentos de Cultura 27, no. 3 (November 23, 2017): 440. http://dx.doi.org/10.18224/frag.v27i3.4875.

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There are at least 15 years that some Brazilian researchers in the fields of anthropology, sociology, history and religious studies strive to assist in the advancement of knowledge about the religious expressions of Contemporary Paganism. These, in turn, are shown in constant growth on Brazilian society. Such researches converge to form a specific field of religious studies, consisting of religions which until then were only understood in a very superficial way through the analytical category "new religious movements". This paper makes a survey of the main academic studies already made on pagan religions in Brazil, reflecting on some of the major analyzes woven about such expressions. Estudos sobre o neopaganismo no Brasil Há pelo menos 15 anos alguns pesquisadores brasileiros das áreas da antropologia, sociologia, história e ciências da religião empenham-se em auxiliar no avanço de conhecimento sobre as expressões religiosas do Paganismo Contemporâneo. Essas, por sua vez, mostram-se em constante crescimento na sociedade brasileira. Tais pesquisas convergem para a formação de um campo específico dos estudos de religião, constituído por religiões que até então somente eram compreendidas de forma bastante superficial através da categoria analítica “novos movimentos religiosos”. O presente texto realiza um survey dos principais estudos acadêmicos já realizados sobre as religiões pagãs no Brasil, refletindo sobre algumas das principais análises tecidas sobre tais expressões.

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Smorzhevska, O. "THE NEOPAGANISM IN UKRAINE: SPIRITUAL QUEST OF A CITY DWELLAR." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 132 (2017): 54–58. http://dx.doi.org/10.17721/1728-2640.2017.132.1.12.

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The papers deals with the Neopaganism as a spiritual quest of city dwellars in Ukraine in the late 20th – the early 21st century. We focused on differences in perception of the Neopaganism in 1990s and assessing its prospects during his appearance and some distribution in Ukraine and, since the 2000s to nowadays, especially with the popularization of the "virtual world" and accessibility of information. Singled out the main trends of this process: on the one hand, increasing the number of Self-pagans, especially among those who joined the movement in the early 21st century; and concern by the "big" Neopaganism such aspirations to self-pagan way of separation from the community or association. Remarkably, it is Ukrainian city dwellars who is turning to pre-Christian past as the current outlook at the end of the 20th – the early 21st century. According to adherents of the Neopaganism, "we should go back to move forward", so to say for the further progress we should return to pre-Christians practices. Without a strong material and financial base, human resources, information influence, based mainly on the romantic enthusiasm of his followers from late 1980s – early 1990s, the modern paganism took its niche among different religions in Ukraine, acquiring various forms and manifestations, which sometimes go far beyond a pure religion.

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Ivakhiv, Adrian. "In Search of Deeper Identities Neopaganism and "Native Faith" in Contemporary Ukraine." Nova Religio 8, no. 3 (March 1, 2005): 7–38. http://dx.doi.org/10.1525/nr.2005.8.3.7.

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This article examines the growth of Neopaganism and Native Faith in post-Soviet Ukraine. It traces the historical development of Neopagan ideas and contextualizes their emergence within the cultic milieus of alternative religion and ethnic nationalism. It surveys the main contemporary Ukrainian Neopagan and Native Faith groups and movements, assessing their future growth possibilities and comparing them with more familiar forms of Western Neopaganism. The author argues that these Ukrainian movements have become caught up within a set of ideas which are ideologically right-wing and scientifically insupportable, but that this represents a phase of development comparable to an earlier phase of Anglo-American Neopaganism, at least in its reliance on "alternative" scholarship and on a strong form of "identity politics." Like those Western movements, Ukrainian Native Faith might overcome its present-day limitations, but this will be difficult as long as the country continues to face the economic and political struggles within which it has recently been mired.

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Rensing, Britta. "Individual belief and practice in neopagan spirituality." Scripta Instituti Donneriani Aboensis 21 (January 1, 2009): 182–95. http://dx.doi.org/10.30674/scripta.67350.

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This article deals with Neopaganism, which is one of the fastest growing spiritual practices today. Neopagans are often placed in the field of new religions and new religious movements. When focussing on the world-view shared by these groups, this classification is correct, but no neopagan practitioner believes and practices like another. Neopagan spirituality is flexible and personal, which is often expressed in the art of poetry. Practitioners of this way of spirituality, where there are no texts or other sources telling them what to believe and how, turn to producing art for their personal spiritual development. While dogma is strictly rejected in postmodern spirituality, art obviously has become a very important element on the individual’s way to find her or his place in life and in the world.

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Funkschmidt, Kai. "Norse Revival: Transformations of Germanic Neopaganism." Journal of Contemporary Religion 33, no. 3 (September 2, 2018): 610–12. http://dx.doi.org/10.1080/13537903.2018.1535347.

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Ferlat, Anne. "Neopaganism and New Age in Russia." Folklore: Electronic Journal of Folklore 23 (2003): 40–48. http://dx.doi.org/10.7592/fejf2003.23.newage.

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Jorgensen, Danny L., and Scott E. Russell. "American Neopaganism: The Participants' Social Identities." Journal for the Scientific Study of Religion 38, no. 3 (September 1999): 325. http://dx.doi.org/10.2307/1387755.

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Kutyavin, N. A. "Анализ неоязычества и национализма в антропологии Рене Жирара NEOPAGANISM AND NATIONALISM IN THE ANTHROPOLOGY OF RENE GIRARD." Вестник антропологии (Herald of Anthropology), no. 2022 №2 (June 7, 2022): 320–32. http://dx.doi.org/10.33876/2311-0546/2022-2/320-332.

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Данная статья посвящена рассмотрению теоретического наследия антрополога Рене Жирара. В тексте проанализированы размышления Жирара о таких явлениях как национализм и неоязычество. Рассмотрены его представления о генезисе данных феноменов, а также о месте и роли таких жирардианских концептов, как «миметическое желание», «миметическое насилие» и «обеспокоенность жертвами» в их становлении. Как можно узнать из работ Жирара, он видел истоки национализма как идеологии в распространении обезличенности и ресентимента в современных обществах, поскольку вместе с распространением эгалитаризма в них стало повсеместным «миметическое соперничество». Представления Жирара о неоязычестве можно обнаружить в работе «Я вижу Сатану, падающего, как молния», где он выделяет левое и правое направления в неоязычестве, в зависимости от их отношения к культурному тренду «обеспокоенности жертвами». Также в статье предлагается опыт применения гипотез и концепций Жирара в исследовании русского неоязычества, с примерами из истории и текстов неоязыческих идеологов, таких как В. Н. Емельянов, Г. П. Якутовский и Н. Н. Сперанский. This article examines the theoretical legacy of Rene Girard, the French anthropologist. The text analyzes Girard’s reflections on such phenomena as nationalism and neopaganism. The author examines his ideas about the genesis of these phenomena and the role of such girardian concepts as «mimetic desire», «mimetic violence» and «concern for victims» in their formation. As we learn from the work of Girard, he saw the origins of nationalism as an ideology in the spread of indiscernibility and resentment in modern societies since, along with the spread of egalitarianism, «mimetic rivalry» became ubiquitous in them. Girard’s views on neopaganism can be found in «I See Satan Fall Like Lightning», where he distinguishes left and right wings in neopaganism, depending on their attitude to the cultural trend of «concern for victims». The article also offers an attempt to apply Girard’s hypotheses and concepts to the study of Russian neopaganism, with examples from the history and texts of neopagan ideologues such as V. N. Emelyanov, G. P. Yakutovsky and N. N. Speransky.

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Manea, Irina-Maria. "Aesthetic Heathenism: Pagan Revival in Extreme Metal Music." [Inter]sections 9, no. 23 (January 4, 2021): 59–76. http://dx.doi.org/10.31178/inter.9.23.4.

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Neopaganism, briefly defined as the attempt to reconstruct and reinterpret pre-Christian heritage, is not confined to purely religious movements. A romanticized view of ancestral religion particularly expressed through an extensive use of mythological elements adapted to a contemporary context now represents a fundamental part of certain scenes that utilize them to construct a primordialist view of the past. Pagan metal makes use of religion and mythology as a form of cultural capital to suggest cultural distinctiveness in order to create an alternative antimodern, conservative discourse to mainstream culture. Artists attempt to forge and empower a new identity shaped by language, music, style, behavior and values when they, for instance, dwell on old myths which they recontextualize according to their own agenda. Starting from an exploration of American and European pagan revivalist movements, this paper pinpoints the main characteristics of the relationship between Neopaganism and musical expression by evoking and commenting on textual and non-textual evidence in an attempt to offer a paradigm for understanding the intersections between spirituality and popular culture.

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Kaplan, Merrill. "Stefanie von Schnurbein: Norse Revival. Transformations of Germanic Neopaganism." Edda 104, no. 04 (November 10, 2017): 393–96. http://dx.doi.org/10.18261/issn.1500-1989-2017-04-06.

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Gregorius, Fredrik. "Stephanie von Schnurbein, Norse Revival: Transformation of Germanic Neopaganism." Critical Research on Religion 6, no. 1 (November 30, 2017): 103–7. http://dx.doi.org/10.1177/2050303217732404.

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Gaidukov, Aleksei Viktorovich, Rushan Anvyarovich Saberov, and Roman Vitalievich Shizhenskiy. "TO THE QUESTION ABOUT THE METHODOLOGY OF STUDYING RUSSIAN NEOPAGANISM." Общество: философия, история, культура, no. 3 (2021): 23–27. http://dx.doi.org/10.24158/fik.2021.3.3.

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Hjelm, Titus. "Witching Culture: Folklore and Neopaganism in America - By Sabina Magliocco." Religious Studies Review 32, no. 1 (January 2006): 26. http://dx.doi.org/10.1111/j.1748-0922.2006.00026_3.x.

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Strmiska, Michael. "Norse Revival: Transformations of Germanic Neopaganism by Stefanie von Schnurbein." Alternative Spirituality and Religion Review 13, no. 2 (2022): 258–60. http://dx.doi.org/10.5840/asrr202213295.

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White, Ethan Doyle. "Review: Norse Revival: Transformations of Germanic Neopaganism by Stefanie von Schnurbein." Nova Religio 21, no. 1 (August 1, 2017): 109–10. http://dx.doi.org/10.1525/nr.2017.21.1.109.

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Card, Jeb J. "Witches and Aliens." Nova Religio 22, no. 4 (May 1, 2019): 44–59. http://dx.doi.org/10.1525/nr.2019.22.4.44.

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Margaret Murray (1863–1963) was a major figure in the creation of professional archaeology, president of the Folklore Society, and advocate for women’s rights. Her popular legacy today is the concept of the “witch-cult,” a hidden ancient religion persecuted as witchcraft. Murray’s witch-cult not only inspired Neopaganism but is foundational for author H. P. Lovecraft’s Cthulhu Mythos. These modern myths cast a long shadow on not only fantastical literature but on paranormal beliefs, preserving outdated elements of Victorian archaeology in popular culture concerned with alternative archaeology and the occult.

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Kutyavin, N. A. "The Concept of “Waves” in the Context of the History of Russian Neopaganism: Attempt of Classification." Kunstkamera 19, no. 1 (2023): 205–17. http://dx.doi.org/10.31250/2618-8619-2023-1(19)-205-217.

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The article proposes a view of the history of Russian neopaganism as a gradual emergence and coexistence of three waves of movement. Each of them has its own characteristics in ideology and political, activist and religious practice. The first wave of neopaganism was represented by such publicists as A. M. Ivanov, V. N. Emelyanov and A. A. Dobrovolsky and laid the foundations of the worldview, as well as formulated the major claims against Christianity and Judaism. These claims, formulated in the form of anti-Semitic and anti-Christian conspiracy narrative, considered by the author as an element of the “scapegoat mechanism” described by the anthropologist R. Girard. Two other fundamental elements of the worldview were ethnic primordialism and esoteric religiosity. The second wave was represented by the leaders of religious groups and popular writers such as I. G. Cherkasov, N. N. Speransky, L. R. Prozorov, A. Yu. Khinevich and focused on the “invention of tradition” (in the terminology of the historian E. Hobsbawm). Within this wave, two trends can be distinguished — traditionalist and modernist. The trends differ from each other in their approach to the invention of tradition. The third wave was associated with youth right-wing extremism and originated among former neo-Nazi skinheads, such as members of the Combat Terrorist Organization D. A. Borovikov and A. M. Voevodin. Ideologically, it had continuity from the first wave, but was more radical in practice. Representatives of this wave tended to be critical of their own nation, which does not follow the young right-wing radicals in their uprising against the Zionist Occupation Government (ZOG).

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Jencson, Linda. "Neopaganism and the Great Mother Goddess: Anthropology as Midwife to a New Religion." Anthropology Today 5, no. 2 (April 1989): 2. http://dx.doi.org/10.2307/3033137.

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Bittarello, Maria Beatrice. "Shifting Realities? Changing Concepts of Religion and the Body in Popular Culture and Neopaganism." Journal of Contemporary Religion 23, no. 2 (May 2008): 215–32. http://dx.doi.org/10.1080/13537900802024568.

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Itel, Julia. "Ecospirituality in French-Speaking Europe: Linking Ecological Thought with Alternative Spirituality." Religions 14, no. 4 (April 7, 2023): 510. http://dx.doi.org/10.3390/rel14040510.

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Contemporary ecospirituality is built on a double articulation between ecology (science) and spirituality (religion) and can be intertwined with practices and beliefs stemming from neopaganism and, more broadly, an animist vision. The study presented here is anchored in social anthropology, which adds an important empirical dimension that is often underrepresented within the contemporary debates of ecospirituality and the philosophical approaches to science and religion. I therefore propose to begin by describing the methodology I am using. Then, I will outline the sociological (and historical) roots of ecospirituality. Thirdly, I will present the main different currents that make up ecospirituality. Finally, I will end this article by exposing the different types of knowledge produced by ecospiritual actors, reconciling intuitive knowledge and rational knowledge.

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Hildebrand, Jayne. "Spirituality." Victorian Literature and Culture 51, no. 3 (2023): 509–13. http://dx.doi.org/10.1017/s1060150323000256.

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This essay focuses on the proliferation of diverse spiritualities in Victorian Britain in the second half of the nineteenth century, including Theosophy, neopaganism, spiritualism, and emerging occult practices. It makes the case that this proliferation of spiritual thought emerged not in opposition to, but rather in harmony with, the ascendancy of scientific naturalist frameworks in the wake of Darwinism, and that the flexibility of “spirituality” as a concept serves a crucial function for understanding this late Victorian religious landscape. As a (very brief) case study, it examines the fusion of the spiritual and scientific in Marie Corelli's late Victorian bestseller, A Romance of Two Worlds (1886). Her work, I suggest, highlights the key role of new popular genres of speculative fiction in navigating the boundaries between spirit and matter at the fin de siècle.

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Titov, Maxim, and Alexei Abramov. "An attempt to popularize neopaganism in Russian society in the late 20th - early 21st century." Proceedings of the Saratov Orthodox Theological Seminary, no. 3 (2022): 45–63. http://dx.doi.org/10.56621/27825884_2022_18_45.

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Shields, J. M. "Either/Or: The Gospel or Neopaganism, edited by Carl E. Braaten and Robert W. Jenson." Arc: The Journal of the School of Religious Studies 24 (May 1, 1996): 162–64. http://dx.doi.org/10.26443/arc.v24i.780.

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Milenković, Boban. "Sport - A Call to Freedom or Agreement to Slavery?" Physical Education and Sport Through the Centuries 6, no. 1 (June 1, 2019): 55–69. http://dx.doi.org/10.2478/spes-2019-0006.

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Summary Contemporary sport offers man the eclectics of industrial neopaganism, hidden behind the splendor of Olympism. Man through sport, as in many other ways, can find a way out of himself in order to encompass and gather the world around him. A good, Christocentric movement allows us to transform the world for the better, proving ourselves both in soul and body to be blessed helpers of the Lord on the journey of our salvation. Even though it is just an auxiliary means, sport is never agnostic, considering that in it, in the beginning, the gifts bestowed to the soul and body are brought closer together and guided towards salvation from sin, decay and death. In such a sense, sport cannot be equated with industrial sport in which the very concept of sport is only a mask for sin (profit).

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Creegan, Nicola Hoggard. "Jesus in the Land of Spirits and Utu." Pacifica: Australasian Theological Studies 18, no. 2 (June 2005): 141–53. http://dx.doi.org/10.1177/1030570x0501800203.

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Both a Maori spiritual and cultural renaissance, and a growth of neopaganism increasingly influence the New Zealand spiritual landscape. Both are relatively unconcerned with “salvation” and with promises of heaven, but are nevertheless committed to a world in which the natural and supernatural are interpenetrating. Thus Christian theology frequently does not speak to the vital concerns of the pagan world. This article examines whether there are contemporary understandings of the work and person of Christ that do make sense within these allied contexts, and which encounter the deep longings of that world. Two approaches to Christ and the gospels now emerging may be effective in this context, and may help to critique the contemporary meshing of Christianity and violence. First is the Christ of Colossians - the one in whom all things hang together - and second is to be found in intrinsic atonement theories.

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Vincentnathan, Lynn, S. Georg Vincentnathan, and Nicholas Smith. "Catholics and Climate Change Skepticism." Worldviews 20, no. 2 (2016): 125–49. http://dx.doi.org/10.1163/15685357-02002005.

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Despite Church teachings on climate change and most Catholics accepting the science and being concerned, a large minority of Catholic laity and clergy deny it. This multi-sited, qualitative study, which includes supporting quantitative data, focuses on how skepticism is articulated by Catholic climate change skeptics, and transmitted and transmuted through Catholic networks. While Catholic climate change skeptics echo other skeptics, they also bring Catholic perspectives, often mingled with conservative religious and political views. Some express concern common among other Christian skeptics that believing in climate change leads to neopaganism and promotes anti-human sentiments. The focus is on Catholic climate change skeptics and their ideas, not Catholicism per se, and various cultural, social, and psychological factors, including their understanding of Catholicism, that impact their climate change skepticism. This contributes to the growing scholarship on climate change skepticism.

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Troeva, Evgenia. "Old Shrines, New Worshipers: Cultural Practices for Connection with Nature." Yearbook of Balkan and Baltic Studies 7 (July 2024): 32–57. http://dx.doi.org/10.7592/ybbs7.02.

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There are many ancient cultural sites in Bulgaria that not only attract tourists but are also believed to facilitate a person’s connection with deities and natural forces. Today, cultural practices performed at these sacred places from the period of antiquity and the early Middle Ages are often associated with neopaganism and the New Age movement, while also incorporating elements of Bulgarian traditional culture. Through ‘mysterious’ rituals, the participants seek to connect with a higher spirituality, which they feel is missing in their everyday lives. Interest in ancient paganism is also one of the manifestations of contemporary nationalism. The feasts, reenactments and rituals presented serve to ‘re-establish’ man’s relationship with nature, with the aim of achieving health, well-being, and spiritual growth in an uncertain world. These practices often interweave esoteric and environmentalist ideas with strategies for the development of cultural tourism.

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Sankova, Svetlana, and Pavel Samkov. "D.S. Merezhkovsky’s Philosophy of Decadence in the Assessments of M.O. Menshikov." Almanac “Essays on Conservatism” 2 (August 15, 2023): 59–69. http://dx.doi.org/10.24030/24092517-2023-0-2-59-69.

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In the article the authors analyze the assessments of the ideological foundations and ethical and aesthetic directives of the Russian decadence art, found in the articles of Mikhail Osipovich Menshikov of the 19th and early 20th centuries. The emphasis is placed on Menshikov’s criticism of the ideas of one of the main theorists of the art of decadence in Russia, Dmitry Sergeyevich Merezhkovsky. Menshikov’s position is considered in the context of the paradigm of the internal relationship between modernity and post-modernity, refl ecting the consistent evolution of European, Russian including, society in the direction from Christianity to neo-Paganism. The article shows that neopaganism, according to Menshikov, adopted the worst aspects of ancient paganism, which marked the degeneration of Greek culture. On the basis of this analogy, Menshikov comes to the conclusion regarding the possibility of nation mental degeneration, the fi rst sign of which is cultural decadence.

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Polak, Ryszard. "Kościół katolicki i neopogaństwo niemieckie w myśli Leona Halbana." Studia nad Autorytaryzmem i Totalitaryzmem 41, no. 3 (November 26, 2019): 109–25. http://dx.doi.org/10.19195/2300-7249.41.3.7.

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THE CATHOLIC CHURCH AND GERMAN NEOPAGANISM IN LEON HALBAN’S THOUGHTThis article presents the views of Leon Halban referring to the problems of German religiosity. In the first part of the article, the family and the character and the academic achievements of this scholar were characterized. In the next part of the article, his views on the role of the Catholic Church in European culture were analyzed and his position in which he made a critical assessment of German religiosity was presented. Halban assumed that the Christianity practiced by Germans since the Middle Ages did not result from their authentic conversion. The Germans were often religiously indifferent and tended to fall into various heresies and deviations from faith. They also sought to achieve supremacy of the state over the Church in public life and law. Halban argued that a renewal of morality can only be achieved in the Catholic Church, whose ethical principles and doctrine should be propagated and applied in everyday life.

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Karasik, Vladimir I. "Russian native faith: neopaganism and nationalism in modern Russia [Русское Родноверие: Неоязычество и Национализм в Современной России]." Russian Journal of Communication 5, no. 3 (December 2013): 316–18. http://dx.doi.org/10.1080/19409419.2013.825223.

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Bonkalo, T. I., and M. N. Tsygankova. "Neopaganism As a Factor of Activization of Neo-Fascist Attitudes at Members of the Russian Nationalist Movements." Uchenye Zapiski RGSU 15, no. 4 (October 10, 2016): 61–68. http://dx.doi.org/10.17922/2071-5323-2016-15-4-61-68.

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Kaikkonen, Konsta. "Sámi indigenous(?) Religion(s)(?)—Some Observations and Suggestions Concerning Term Use." Religions 11, no. 9 (August 23, 2020): 432. http://dx.doi.org/10.3390/rel11090432.

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When writing about politically and culturally sensitive topics, term use is of great relevance. Sámi religion is a case in point. Words organise and create the world around us, and labels have direct consequences on how religious phenomena are perceived. Even labelling a phenomenon or an action “religious” carries certain baggage. Term use is, of course, easier when writing about historical materials and describing rituals whose practitioners have been dead for centuries. Nonetheless, contemporary practitioners of age-old rituals or people who use ancient symbols in their everyday lives often see themselves as carriers of old tradition and wish to identify with previous generations regardless of opinions that might deem their actions as “re-enacting”, “neoshamanism”, or “neopaganism”. If, for example, outsider academics wish to deem modern-day Indigenous persons as “neo”-something, issues of power and essentialism blend in with the discourse. This paper critically explores terms used around the Sámi religion in different time periods and attempts to come to suggestions that could solve some of the terminological problems a student of modern practitioners of indigenous religions inevitably faces.

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Yuldashev, M. Ja, A. I. Ivanchenko, and O. A. Kulikova. "Attitudes of representatives of major religious movements towards the digitalisation of religion." Vestnik Universiteta 1, no. 11 (December 26, 2022): 214–21. http://dx.doi.org/10.26425/1816-4277-2022-11-214-221.

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The Internet has become an integral part of the modern society. It has a strong influence on the social institutions and makes them adapt to the new conditions of the digital environment. Religion is not an exception despite its inherent resistance to change; such an ancient social construct was also forced to enter the process of digitalisation. The article reflects the peculiarities of this process: it analyses the activities of various religious movements in the Russian Federation in the digital environment and reveals the attitude of religious representatives (official and unofficial) to the process of adapting religion to the digital environment. The scholarly literature on the digitalisation of religion was analysed and the problematic aspects of this process were identified. A content analysis of the Internet communities and resources of the main traditional (Orthodoxy, Islam and Judaism) and non-traditional religious teachings (Neopaganism and Satanism)was carried out. We identified the attitude of religious representatives to the digitalisation of religion. We conducted an expert interview with bloggers whose activities are related to the dissemination of religious views on the Internet.

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Pisarski, Marcin. "Polish autonomous nationalism against the background of social movement theory." Review of Nationalities 12, no. 1 (December 1, 2022): 29–41. http://dx.doi.org/10.2478/pn-2022-0003.

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Abstract The purpose of this article is to analyze autonomous nationalism as a new social movement. This current of nationalism, which emerged at the turn of the 20th and 21st centuries, is characterized by a radical rejection of liberal democracy, as well as the ideology of the New Left. As a result of the analysis of the published content, it was possible to conclude that autonomous nationalism is a formula of nationalism as a movement of resistance to the establishment, adapted to the conditions of the 21st century. Economic conditions also influence the success of this social nationalism, which is inspired by the political thought of Otto Strasser. Autonomous nationalism is a novelty on the Polish far right also because of its rejection of Catholicism, as well as the formula of cultural nationalism associated with the national-Catholic current. Instead, a commitment to the ethnic concept of the nation as a ‘community of blood’ is noticeable in the movement under study. This goes hand in hand with the new neopaganism popular in the milieu.

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Berry, Damon T. "Norse Revival: Transformations of Germanic Neopaganism. By Stefanie von Schnurbein. Leiden: Brill, 2016. Pp. xii+418. $190.00 (cloth)." History of Religions 58, no. 2 (November 2018): 204–7. http://dx.doi.org/10.1086/699263.

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Kutyavin, N. A. "Постнеоязычество: о двух направлениях мировоззренческой эволюции бывших неоязычников POSTNEOPAGANISM: THE TWO DIRECTIONS OF THE IDEOLOGICAL EVOLUTION OF THE FORMER NEOPAGANS." Вестник антропологии (Herald of Anthropology), no. 2023 №1 (March 6, 2023): 234–45. http://dx.doi.org/10.33876/2311-0546/2023-1/234-245.

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Данная статья посвящена исследованию двух примеров трансформации мировоззрения бывших представителей русского неоязычества, которые можно обозначить общим термином «постнеоязычество». Первый пример — «Эмергенция», мировоззрение сетевой субкультуры «Монолит», разработанное блогерами‑публицистами В. Г. Фроловым и Е. Е. Сычевым. Второй пример — переход некоторых ультраправых молодых людей в радикальный ислам, с сохранением изначальных националистических взглядов. В первом случае речь идет о формировании своего собственного мировоззрения, отличного от русского неоязычества, и переходе от характерного для неоязычества конструирования традиции, к технопрогрессивизму и своеобразной религии откровения. Именно сторонники «Эмергенции» во многом создали дискурс критики русского неоязычества и ввели в оборот используемые в его адрес пейоративы, такие как «долбославие» и «хероверие». Мировоззрение В. Г. Фролова, Е. Е. Сычева и их последователей анализируется по сохранившимся сетевым публикациям, а также по материалам собранных автором интервью. В случае праворадикального русского ислама, автор предлагает краткое описание данного феномена и его предыстории, а также предлагает гипотезу, основанную на миметической теории франко‑американского антрополога Рене Жирара, согласно которой образ мусульманина как «Другого», формировавшийся в националистической печати, мог иметь определенные привлекательные черты и стать образцом для молодых националистов. В качестве примера таких националистических публикаций используются статьи из «Национальной газеты» А. Н. Севастьянова. This article studies the two examples of how the worldview of the former representatives of Russian neo‑paganism transforms. We will use the umbrella term “postneopaganism” to refer to these groups. The first example is “Emergence”, the worldview of the “Monolith” internet subculture, developed by bloggers and publicists V. G. Frolov and E. E. Sychev. The second example is the transition of some ultra‑right young people to radical Islam, while maintaining the original nationalist views. In the first case, a unique worldview, different from Russian neopaganism, is formed, and the neopagan construction of tradition is replaced by technoprogressivism and a kind of religion of revelation. The supporters of “Emergence” largely created the discourse of criticism of Russian neopaganism and introduced such pejoratives as “dolboslavie” and “heroverie”. The worldview of V. G. Frolov, E. E. Sychev and their followers is analyzed based on online publications and interviews collected by the author. Regarding the right‑wing radical Russian Islam, the author offers a brief description of this phenomenon and its background. He also proposes a hypothesis based on the mimetic theory of the French‑American anthropologist René Girard, according to which the image of a Muslim as an “Other”, formed in the nationalist press, could have certain attractivity and become a model for young nationalists. Articles from the A. N. Sevastyanov’s “National newspaper” are used here as an example of such nationalist publications.

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Pozdeev, I. L. "ETHNOCULTURAL COMPONENTS IN A DEVELOPMENT CONTEXT OF EXTREMIST IDEAS IN THE UDMURT REPUBLIC (EXPERIENCE OF CRIMINOLOGICAL ANALYSIS OF THE FEDERAL LIST OF EXTREMIST MATERIALS)." Bulletin of Udmurt University. Series Economics and Law 30, no. 4 (August 13, 2020): 568–75. http://dx.doi.org/10.35634/2412-9593-2020-30-4-568-575.

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The article considers the socio-cultural conditionality of extremist crimes in the context of radicalization of public attitudes in the Udmurt Republic. Major sources of information for the study were Federal List of Extremist Materials (as at 20 February 2020), legal normative documents, regulating the sphere of counteraction to extremism, media materials and results of a sociological survey of students. The study found that in the region the main agents of extreme views are carriers of racist-nationalist, religious and political extremist subcultures. The activities of communities associated with the ideas of extreme Russian nationalism, pseudo-Christianity, Slavic neopaganism, and others are observed. Udmurt manifestations of nationalism were not identified. The data of sociological and ethnographic studies suggest that the deep-seated fear of the “alien” and unknown, which is natural for most people, fueled by an active influx into the republic of people with a different culture, faith, language and behavior, is the basis for spreading of extremist ideas. At the same time, a relatively small amount of extremist materials is detected in Udmurtia. In many ways, this is the result of the balanced work of all authorities in countering the spread of extremist ideology.

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Wołowski, Lech. "The Relationship Between Pagan Fate and Christian Grace in the Thought of Józef Tischner." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 13, no. 1 (July 14, 2023): 225–41. http://dx.doi.org/10.15633/pch.13114.

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This article examines one of the greatest contributions of Józef Tischner to the area of anthropology and charitology by analyzing, in a systematical way, his original thought regarding the relationship between the pagan concept of fate (fatum) and the Christian concept of grace (charis). The originality of this contribution concerns three main areas. The first one concerns the historical-charitological aspect in which Tischner proposes a new approach which helps him to emphasize the personalistic aspect of grace. Instead of considering the problem form a typical intra-Christian perspective, he approaches the concept of grace by confronting it with the historical, pagan concept of impersonal fate. Secondly, he brings to the light an ancient Greek idea of the aesthetic overcoming of the tragic defeat caused by fate, and by showing its insufficiency, he discovers and demonstrates the depth, beauty and hidden ultimate power of the aesthetic dimension of Christian grace. Finally, he argues that the problem of the relationship between fate and grace is not an issue of the ancient past, but constitutes the core of one of the greatest contemporary challenges faced by modern Christian society: the ever growing wave of neopaganism.

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Gauthier, François. "Why all these ‘neos’? Why now?" Ciencias Sociales y Religión/Ciências Sociais e Religião 23 (August 31, 2021): e021008. http://dx.doi.org/10.20396/csr.v23i00.15077.

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This article starts with a critique of the current mainstream approaches that share the implicit assumptions of what I call the “secularization paradigm”, showing how and why these approaches are ill-suited to understand the importance and constitution of the Neo-Nebula (New Age, Neopaganism, Neo-Indianism, Neo-Shamanism and related phenomena). The article then sets out to sketch the lineaments of the Nation-State to Global-Market model, highlighting the specific characteristics of religion in both regimes. The article follows with a discussion that shows how the characteristics of Neo-Nebula religiosities can all be related to the social conditions created by the neoliberal and consumerist revolution. The analysis concludes by arguing that Neo-Nebula religion participates in the production of a cosmopolitan self that can navigate the ever-fluxing flows of contemporary global capitalism in more or less or in less than more counter-cultural make-ups for predominantly urban, educated, and middle-class publics, while ‘aggrandizing’ and connecting the Self, nature, and the cosmos. The specific focus of this article is on Latin America, in relation to ‘the West’ and global trends. It also includes notes on the question of the “re-enchantment” or (re)appropriation of archaeological sites by the Neo-Nebula.

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Journal articles on the topic 'Neopaganism'

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