K. Aitamurto, S. Simpson (eds.) 2013. Modern Pagan and Native Faith Movements in Central and Eastern Europe [Studies in Contemporary and Historical Paganism], p. 27-43, Acumen Publishing Ltd, 2013
Readers of this volume encounter a colorful spectrum of vocabulary used to identify religious pra... more Readers of this volume encounter a colorful spectrum of vocabulary used to identify religious practices from a number of Central and Eastern European (CEE) languages. Some will look like pure jabberwocky to English-speaking readers: Újpogányság, Neoyazychnytstvo, Rodzimowierstwo. Yet such terms cannot be simply and completely replaced by English translations. For example, the majority of the adherents of contemporary Slavic spirituality currently call their religion “Native Faith” (Ukr: Ridnovirstvo, Rus: Rodnoverie, Pol: Rodzimowierstwo, Cz: Rodnověří), and this term has its own separate history and associations in local languages. This chapter provides definitions and etymologies of selected words in various linguistic forms that allow us to unpack some of their anthropological and sociological issues.
Stakeholders in these words have different sets of issues. Etic scholars need precise and practical definitions, clear-cut taxonomies, and opportunities to make connections and comparisons with regional or theoretical issues. Emic practitioners are concerned about issues that are ultimately private, such as self-identity, ambition, or feeling that one's choice of names properly honors ancestors and gods. But in the public sphere, the choices of words and labels are akin to “brand management” for religions. An important theme in this chapter involves changing exonyms into endonyms and reclaiming pejoratives as positive identities. But even terms developed by the groups themselves, such as Ridna Vira, can undergo strong influences from many stakeholders and be applied differently than their inventors intended.
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Papers by Scott Simpson
Stakeholders in these words have different sets of issues. Etic scholars need precise and practical definitions, clear-cut taxonomies, and opportunities to make connections and comparisons with regional or theoretical issues. Emic practitioners are concerned about issues that are ultimately private, such as self-identity, ambition, or feeling that one's choice of names properly honors ancestors and gods. But in the public sphere, the choices of words and labels are akin to “brand management” for religions. An important theme in this chapter involves changing exonyms into endonyms and reclaiming pejoratives as positive identities. But even terms developed by the groups themselves, such as Ridna Vira, can undergo strong influences from many stakeholders and be applied differently than their inventors intended.
Books by Scott Simpson
Stakeholders in these words have different sets of issues. Etic scholars need precise and practical definitions, clear-cut taxonomies, and opportunities to make connections and comparisons with regional or theoretical issues. Emic practitioners are concerned about issues that are ultimately private, such as self-identity, ambition, or feeling that one's choice of names properly honors ancestors and gods. But in the public sphere, the choices of words and labels are akin to “brand management” for religions. An important theme in this chapter involves changing exonyms into endonyms and reclaiming pejoratives as positive identities. But even terms developed by the groups themselves, such as Ridna Vira, can undergo strong influences from many stakeholders and be applied differently than their inventors intended.
How does contemporary Paganism influences believers’ everyday life and lifestyle, starting from family life, relationships, raising children, interactions at workplace, and ending on lifestyle choices such as musical preferences, clothing, dietary habits, or hobbies. What are the ways and strategies for living everyday religion for contemporary Pagans? In which ways do they face issues similar to those of their neighbours in other denominations, and in which ways do Pagans face relatively distinct and different problems? How do Pagans see themselves vis-à-vis the majority of their fellow citizens who follow a larger world religion? Are contemporary Pagans more attached to their society’s mainstream ideas, behaviour and traditions (like received cultural patterns for family relations, housing, employment, consumption), or are they more countercultural in their daily thoughts and actions?