Long-time Pagan studies scholar Michael Strimska has been in Latvia the last few months on a Fulbright, teaching at Riga Stradiiš University. He edited the volume Modern Paganism in World Cultures: Comparative Perspectives and guest-edited a recent issue of The Pomegranate devoted to Paganism and politics.
The university has published an interview with him — here is a sample:
What would you say are the main differences between Swedish, or Nordic, and Latvian and Lithuanian paganism?
That’s interesting. The biggest differences are in the source materials they have to work with. In the Scandinavian countries, what they have left over from the old pagan days, from the original pagan times, is literature. They have a lot of texts that were primarily written down in Iceland (mainly by Christian monks, strangely enough). These texts give a lot of information about the gods and tell stories about people who practiced the religion, but they don’t have any music. Old styles of music were forbidden by the authorities, particularly by Christian authorities. In the Baltic case it’s almost the opposite. Here you don’t have so much rich mythological literature, or rather, you don’t have it put into a form that’s very attractive and accessible. The Scandinavian written materials are very attractive, enjoyable, accessible, and obviously have worldwide appeal. In the Baltic case, while there’s not that kind of rich literary foundation, what you have here is the music, the folk songs, and that tradition is obviously very, very strong and appealing here.
It is quite detailed, with a chronology, bios of important figures, and a bibliography. It ends on this note:
The contemporary neo-pagan movement in Latvia is characterized by conflicting aspects. On the one hand, in pagan activities, a desire is expressed to juxtapose oneself and one’s national views against globalization trends, which do not conform to the unhurried and contemplative lifestyle of traditional cultures. On the other hand, the latest trends reveal that in Latvia too, paganism is following a similar trajectory to Anglo-American paganism. Respectively, it is gaining New Age features: scientific terminology and a self-reflexive character is entering pagan discourse. In the near future, paganism in Latvia is dependent on its capacity to respond to the challenges of the era. However, looking further into the future, there is some doubt about the existence of “traditional” Dievturiba as something that is capable of survival. This is because Dievturi currently exist on the periphery of social life in Latvia and are providing vitally important answers only to members of the movement. They have never exceeded a thousand members, and there are currently only a few hundred.