Baltic neopaganism

Aerial view of Lokstene Shrine of Dievturi

Dievturība (Latvian compound derived from Dievs "God", plus turēt "hold", "uphold", "behold", "keep"; literally "Godkeeping")[5] is a Latvian Pagan revival,[6][7][8] also present among Latvian Canadian and Latvian American expatriate communities.[9] It is characterised by a monistic theological approach[10] to Baltic paganism viewing all the gods and all nature as expression of the Dievs.[11] A common view is that the Dievs is at the same time the transcendent fountain of reality, the matter-energy substrate, and the law ordaining the universe.[11]

The movement was started in 1925 by Ernests Brastiņš with the publication of the book entitled Revival of Latvian Dievturība.[12] After the annexation of Latvia to the Soviet Union the Dievturi were repressed, but the movement continued to operate among exiles. Since the 1990s, Dievturi was re-introduced to Latvia and began to grow again; in 2011 there were about 663 official members.[13] The Lokstene Shrine of Dievturi was inaugurated in 2017.[14]

A Romuvan procession.

Romuva is a modern revival of the traditional ethnic religion of the Baltic peoples, reviving the religious practices of the Lithuanians before their Christianization. Romuva claims to continue living Baltic pagan traditions which survived in folklore and customs.[15][16][17]

Romuva primarily exists in Lithuania but there are also congregations of adherents in Australia, Canada, the United States,[18] and England.[19] There are also Romuviai in Norway.[20] Practising the Romuva faith is seen by many adherents as a form of cultural pride, along with celebrating traditional forms of art, retelling Baltic folklore, practising traditional holidays, playing traditional Baltic music, singing traditional dainas or hymns and songs as well as ecological activism and stewarding sacred places.[21]

The re-enactment group Vilkatlakai, originally named Baltuva, formed in Lithuania in 1995 and is distinguished by its masculine vision of Baltic paganism.[22] The Kurono movement formed in 2003 as a split from Romuva, expressing dissatisfaction with the Romuva leadership's emphasis on ethnographical studies at the expense of theology. They were also critical of Romuva's openness to the media and other outsiders at religious events.[22]