Dievturība

Dievturība is a neopagan movement which claims to be a modern revival of the ethnic religion of the Latvians before Christianization in the 13th century. Adherents call themselves Dievturi (singular: Dievturis), literally "Dievs' keepers", "people who live in harmony with Dievs". The movement is mainly based on Latvian folklore, old folk songs (dainas) and Latvian mythology.

Dievturība
FounderErnests Brastiņš
Kārlis Marovskis-Bregžis
Origin1925
Members600 – 800 (2018)

The Dievturi movement was founded in 1925 by Ernests Brastiņš and Kārlis Marovskis-Bregžis. It was forcibly suppressed by Soviets in 1940, but lived on in émigré communities and was re-registered in Latvia in 1990. In 2018, approximately 600 to 800 persons were officially active members of the Dievturi movement.

History

The era of Ernests Brastiņš

Dievturība's cultural inheritance can be traced to the Young Latvians (Latvian: jaunlatvieši) movement, which began to collect folklore during the First Latvian National Awakening in the 19th century, and fought for Latvian independence during World War I.[1] The Dievturība movement was initiated in 1925 when Ernests Brastiņš and Kārlis Marovskis-Bregžis published a manifesto, The Restoration of Latvian Religion. In 1926 they founded the organisation Latvju Dievtur̦u Draudze (Community of Latvian Dievturi). The two had different ideas about the movement: Marovskis-Bregžis favoured an intimate practice, limited to the family or a small community, whereas Brastiņš was in favour of political involvement, wanted to attract large numbers of people, was an effective organiser and public speaker and was not shy about making categorical statements. Marovskis-Bregžis had signed the registration document for the original organisation, and Brastiņš registered his own parallel organisation already in 1927. After the two fell out in 1929, Dievturība largely became associated with Brastiņš' name.[2]

Portrait of Ernests Brastiņš in Kronvald's Park, Riga

Marovskis-Bregžis' organisation ceased to exist in the early 1930s, but Brastiņš' Latvijas Dievtur̦u Sadraudze (Congregation of Latvian Dievturi) continued to operate, even when it was forced to re-register as a secular organisation in 1935.[3] Brastiņš (1892–1942) thus became the primary force in the early development of Dievturība. He was an artist, an amateur historian, a folklorist and an archaeologist. He documented many ancient Latvian structures and wrote the Index of Mythological Notions of Latvian Dainas. His Dievturi Catechism (1932) became the main inspirational text of Dievturība. Other important ideological leaders in the interwar period were Arvēds Brastiņš and Alfrēds Goba.[4]

In the 1920s and 1930s, the movement attracted several public figures from the cultural sphere, such as the painter Jēkabs Bīne, writers Voldemārs Dambergs, Viktors Eglītis and Juris Kosa, literature historian and critic Alfrēds Goba, and the composers Jānis Norvilis and Artūrs Salaks.[5] It failed to attain any widespread popular following, but through the presence of artists and intellectuals it managed to produce a substantial amount of material on the interpretation of folklore.[4] From 1933 to 1940, the Latvijas Dievtur̦u Sadraudze published the magazine Labietis ("The good, noble man").[6] Norvilis, Salaks and the composer and conductor Valdemārs Ozoliņš established a small music scene, focused on kokles, trīdeksnis and choral music. They arranged folk songs for celebrations and composed original music inspired by the movement's principles.[7]

Suppression and émigré activities
Memorial stone at the Forest Cemetery of Riga to those Latvian Dievturi killed by the Communists 1942–1952.

With the Soviet occupation of Latvia in 1940, the movement was suppressed and scattered. Brastiņš was deported to a Soviet labour camp in 1941 and executed in 1942, and other leaders were deported to Siberia or emigrated to the West.[4]

During the Soviet era, the movement primarily lived on in small groups within the Latvian émigré communities.[4] In addition to some early activity in Germany and Sweden, the most defining Dievturi activity during this period took place in the United States, where Ernests Brastiņš' brother Arvēds Brastiņš in 1947 had established himself as the movement's Grand Leader (Dižvadonis), a position he held until his death in 1985.[6] The émigré branch of the movement was incorporated in 1971 as the Latvian Church Dievturi, based in Illinois. The journal Labietis was relaunched in 1955 in Lincoln, Nebraska and a church complex, named Dievsēta ("Homestead of Dievs"), was built in Wisconsin, beginning in 1977. The exile movement was not always explicitly religious, but worked more generally to sustain and promote Latvian culture among the emigrant communities.[8] After Arvēds Brastiņš, the exile church was led by Jānis Palieps (1985–1990), Marģers Grīns (1990–1995), Juris Kᶅaviņš (1995–2000) and Palieps again (2000–?).[6]

In the Latvian Soviet Socialist Republic, some outer signs and symbols from the movement continued to appear at weddings and funerals of people associated with or interested in the movement.[6] In 1983, there were reports of a Soviet crackdown on Dievturība, as there were people in the Latvian dissident milieu who were interested in the religion, such as the activist Ints Cālītis and the poet Gunars Freimanis. The approach of the Soviet authorities was to accuse those associated with Dievturība of Nazi activities.[9]

Revival
Aerial view of the Lokstene Shrine of Dievturi in Latvia

Works to revive the movement in Latvia began in 1986 as part of an emerging new interest in Latvian history and folklore. The main driving force at this stage was the ceramist Eduards Detlavs (1919–1992).[10] Dievturība was officially re-registered as a religious organization on 18 April 1990, under the name Latvijas Dievturu Sadraudze (Congregation of Latvian Dievturi; abbreviated LDS).[11] After Detlavs' death in 1992, the LDS was led by Marģers Grīns from the exile Dievturi church until 1995, then by Jānis Brikmanis until 1998, and after that by Romāns Pussars.[12]

Throughout the 1990s, the Dievturība movement was able to renew its activities and become a part of the European intellectual neopagan current.[4] At the beginning of the 2000s, there were 16 active groups in Latvia. Most of them were gathered under the LDS but some were independent. Among the points of disagreement within the movement are to what extent the material from the interwar era should be followed, and what the relationship should be between Dievturība and Christianity, with some adherents arguing that the two can be combined.[13]

The Lokstene Shrine of Dievturi was inaugurated on 6 May 2017 and is operated by the LDS.[14] It was financed by the entrepreneur Dagnis Čākurs and is located on a small island in the Daugava river, close to the town Pļaviņas.[15]

As of 2018, the LDS consisted of a board and eight local groups. The total number of organized Dievturi was approximated to between 600 and 800 people. The chairman of the LDS was Andrejs Broks. The honorary chairman and president of the council was the artist Valdis Celms, who also has had an impact on Baltic neopaganism with his books Latvju raksts un zīmes ("Latvian Patterns and Symbols", 2008) and Baltu dievestības pamati ("Fundamentals of the Baltic Religion", 2016).[11]

Beliefs

Dievturība is primarily based on Latvian folklore, old folk songs (dainas) and Latvian mythology. The main god is Dievs, who unifies spirit and matter, as well as other dualities such as father and mother or good and bad. Other deities are either aspects of Dievs or other types of non-deified spirits. The goddess Māra represents Dievs' material aspect. Laima is an aspect of Dievs, and connected to causality, fire and fortune.[3]

By necessity, modern Dievturība differs from the historical Latvian religion. For example, there is no evidence that the Latvian pagans recognized a trinity of deities; in Dievturība, Dievs, Māra and Laima are a triune godhead. In Dievturi theology, several triumvirates of deities and concepts are recognized.

Humans are believed to be naturally good due to the will of Dievs.[6] The human is also understood as threefold, and consists of the miesa or augums – physical body, velis – astral body and dvēsele – soul. After death, the physical body is destroyed, the astral body enters the veļu valsts (world of shadows) and gradually disappears, and the soul is eternal and unifies with Dievs.[16]

The end of autumn and the start of winter is accepted as the time of remembrance of dead ancestors. In the dark time of autumn, people gave food for their dead relatives due to the "dying of nature" or as a thanks gesture for a good harvest during the summer.

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See also

References

Notes
  1. Ozoliņš 2014, p. 96.
  2. Hanovs & Tēraudkalns 2016.
  3. Muktupalevs 2005, p. 763.
  4. Purs & Plakans 2017, pp. 90–91.
  5. Stasulane & Ozoliņš 2017, p. 238.
  6. Muktupalevs 2005, p. 764.
  7. Muktupāvels 2000, pp. 393–394.
  8. Ozoliņš 2014, p. 97.
  9. Lettlander 1983.
  10. Stasulane & Ozoliņš 2017, p. 243.
  11. Ozoliņš 2019.
  12. Muktupalevs 2005, p. 765.
  13. Stasulane & Ozoliņš 2017, pp. 244–245.
  14. Skaties 2017.
  15. Dieziņa 2017.
  16. Muktupalevs 2005, pp. 763–764.

Sources
Dieziņa, Sandra (17 January 2017). ""Liepsalās" atklās dievturu svētnīcu". Latvijas Avīze (in Latvian). Retrieved 27 October 2019.CS1 maint: ref=harv (link)
Hanovs, Deniss; Tēraudkalns, Valdis (2016). "The Return of the Gods? Authoritarian Culture and Neo-Paganism in Interwar Latvia, 1934–1940". In Smith, David J. (ed.). Latvia—A Work in Progress?: 100 Years of State- and Nation-Building. Soviet and Post-Soviet Politics and Society. New York: Columbia University Press. ISBN 9783838267180.CS1 maint: ref=harv (link)
Lettlander, Erik (3 October 1983). "Crackdown on Latvian religion hides Soviet fear of nationalism". The Christian Science Monitor. Retrieved 27 October 2019.CS1 maint: ref=harv (link)
Muktupāvels, Valdis (Winter 2000). "On Some Relations Between Kokles Styles and Contexts in the Twentieth Century". Journal of Baltic Studies. London: Routledge. 31 (4). ISSN 1751-7877.CS1 maint: ref=harv (link)
Muktupalevs, Valdis (2005). "Baltic Religion: New Religious Movements". In Jones, Lindsay (ed.). Encyclopedia of Religion, vol 2: Attributes of God – Butler, Joseph. Detroit: Thomson Gale. ISBN 0-02-865997-X.CS1 maint: ref=harv (link)
Ozoliņš, Gatis (2014). "The Dievturi movement in Latvia as invention of tradition". In Aitamurto, Kaarina; Simpson, Scott (eds.). Modern Pagan and Native Faith Movements in Central and Eastern Europe. Acumen Publishing. pp. 94–111. ISBN 978-1-8446-5663-9.CS1 maint: ref=harv (link)
Ozoliņš, Gatis (18 April 2019). "dievturība Latvijā". Nacionālā Enciklopēdija (in Latvian). Retrieved 27 October 2019.CS1 maint: ref=harv (link)
Purs, Aldis; Plakans, Andrejs (2017). Historical Dictionary of Latvia. ISBN 9781538102206.CS1 maint: ref=harv (link)
"Uz salas Daugavā atklāta dievturu svētnīca". Skaties (in Latvian). 11 May 2017. Retrieved 27 October 2019.
Stasulane, Anita; Ozoliņš, Gatis (2017). "Transformations of Neopaganism in Latvia: From Survival to Revival". Open Theology. 2 (3): 235–244. doi:10.1515/opth-2017-0019. ISSN 2300-6579.CS1 maint: ref=harv (link)

Further reading
Brastiņš, Ernests (1932). Dievtur̦u cerokslis [Dievturi Catechism] (in Latvian). Riga: Latvijas dievtur̦u sadraudzes izdevums.
Celms, Valdis (2016). Baltu dievestības pamati [Fundamentals of the Baltic Religion] (in Latvian). Riga: Lauku Avīze. ISBN 9789934152412.
Stasulane, Anita (25 April 2020). "Dievturi". World Religions and Spirituality Project. Virginia Commonwealth University. Retrieved 3 July 2020.
Tupešu, Jānis (1987). "The Ancient Latvian Religion—Dievturība". Lituanus. 33 (3). ISSN 0024-5089.
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