REVIEWS 793 Aitamurto, Kaarina and Simpson, Scott (eds). Modern Pagan and Native Faith Movements in Central and Eastern Europe. Studies in Contemporary and Historical Paganism, 2. Routledge, Abingdon and New York, 2014. x + 358 pp. Tables. Notes. Bibliography. Index. £90.00. The volume, Modern Pagan and Native Faith Movements in Central and Eastern Europe, edited by Kaarina Aitamurto and Scott Simpson, two academics specializing in contemporary Paganism studies in Central and Eastern Europe, is an ambitious and successful contribution to Pagan studies. In Central and Eastern European countries, where this academic field is still relatively new, this collection can be regarded as pioneering, providing a thorough reflection on contemporary trends in Pagan and Native Faith movements in the region. The volume brilliantly challenges various stereotypes and paradigms related to the subject. These include the common Soviet experience or belief that modern Paganism in Eastern Europe is necessarily prone to nationalism, supportive of right wing politics and focused on local ethnic traditions (in contrast to that in the West, which is most commonly presented as concentrating on magic, liberation from traditional gender and sex roles or leaning to the political left). The authors also object to simplified models of study, such as the imposition of convenient labels (in many cases the English word ‘pagan’) without taking into consideration other definitions and an automatic hierarchical ordering of the objects of study. The collection is divided into three parts: overviews, country studies and thematic studies. The first part of the volume — overviews — aims to provide guidelines for the core of Pagan and Native Faith movements in the region. The chapter by Piotr Wiench is based on extensive research that covers most of the region and is focused on providing a theoretical framework for the analysis of Neopagan movements which emerged in the late-1980s. The article also discusses the relevance of post-colonial theory in studying the field. It evaluates to what extent foreign domination in the region had an impact on the dynamics of native religions. This is illustrated by an example of two analogous anti-Valentine’s Day campaigns by Shiv Sena Hindus and Polish Neopagans. This indicates that resistance to mass culture and foreign domination are shared by various anti-colonial groups around the world. In her chapter, Agnieszka Gajda explores the phenomenon of re-paganizing and the pagan ideas that originated from Romanticism, when a strong national culture was re-created in Poland. The Romantic re-discoveries of the Slavic Native Faith and re-acknowledgment of its value preconditioned the dawn of re-paganizing — the emergence of organized Neopagan movements in the twentieth century. SEER, 94, 4, October 2016 794 Although the chapter focuses on the Polish case, the phenomenon discussed can be applied to the region as a whole. The second part of the volume — country studies — analyses individual case studies. The essay by Rasa Pranskevičiūtė considers Lithuania, where Native Faith is relatively strong, well established and enjoys widespread support. The essay provides an explanation of the core principles of Lithuanian Romuva, using information gathered from interviews with its members. This establishes a contrast with the neighbouring Latvian Dievturi movement, presented in the chapter by Gatis Ozoliņš, which has been far less successful in attracting the younger generation. Fixations on conservative doctrines and a lack of innovation, as well as conflicts between groups, are identified as the key reasons for the absence of broader public recognition. The chapter by Anna-Marie Dostálová explores Pagan movements in the Czech Republic in the context of individual histories of the people involved in shaping Neopagan communities. The Czech case is particularly interesting because it is a construct of various traditions, and is perhaps the most open to Western forms of Neopaganism. What makes this contribution unique is that the author is herself a member of a Neopagan community and is actively involved in its development, thus providing an exclusive opportunity to glimpse the dynamics of this phenomenon from an insider’s perspective. The final part of the volume — thematic studies — reflects on more general themes of Neopaganism in Central and Eastern Europe. The chapter by Maciej Witulski explores the phenomenon of imported Paganism in Poland. The author concentrates...
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