Russian Neo-Paganism: Organization and Propaganda

The development of modern paganism in Russia as a projection of alternative religiosity, a socio-political and ideological phenomenon has been around for several decades. Arisen at the end of the 1970s as a project of a lonely passionary A. А. Dobrovolsky, it soon acquired the status of a public institution, whose various units (communities, unions and an extra-systemic community of sympathizers that are potential neophytes) constitute a cult environment. During the development of this new religious movement, several independent directions appeared (rodnoverie, Odinism, primitive paganism, Druidism, Wicca, neoshamanism, neotengrism, etc.) with appropriate festive and ritual complexes, mythologies, source bases, ministers, and sacred languages (Newspeak). Currently, we may say that a whole neopagan diasporic community has emerged, claiming to have its own system of upbringing and education, projections of a new “correct” history, and social and structural forms that are parallel to the existing state and public institutions of the Russian Federation. The proposed paper aims to consider the most important concepts of the organization and specifi cs of propaganda that contribute to the successful functioning of Russian variations of neopaganism. The researcher concludes that modern Russian paganism is a constantly updated living worldview system with a well-developed ideology and organizational structure. Its most important element is the fi gure of a charismatic ideologue, who at will constructs both the microcosm and its position among other confessions in the domestic and international arena. It is the community leader who is responsible for the diversity of organizational forms, taking into account external factors (the needs of the fl ock) when modeling the latter. The propaganda of the neopagan diaspora includes a complex of various methods and practices, using the widest range of means, such as specialized printed materials, lecture courses, research activities, opening of educational institutions, religious mimicry, active development of the media space, and international activities.