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External ceremonies are mass gatherings, usually held on important holidays dedicated to the worship of common gods, and involving large numbers of people. Internal ceremonies are those restricted to specific groups, and holding special meaning for such groups; they may comprise private rituals and worship of specific ancestors. [1]
Alexander Belov's Slavic-Goritsa wrestling is based on an ideology built on the cult of Perun, military honor, and valor, and it has many followers in Russia. [38] In Slavic-Goritsa wrestling, the fourth day of the week is dedicated to Perun. [128] In Belov's calendar (1998), Gromovik (Perun's Day) falls on July 23. [128]
Etymologically related to the Slavic words divide, part. [19] Mat Zemlya: Gaia: Mat Zemlya is a personification of the Earth appearing mainly in East Slavic texts but remaining in most Slavic languages. [21] Perhaps epithet of Mokosh. Rod: Rod is a figure, spirit, or deity often mentioned in minor East and South Slavic texts, generally along ...
Like other Slavic neopagans' holidays, the day of Veles is based on folklore. [1] In Christian folk rituals, the festival of Veles corresponds to the "day of Saint Blaise". [2] [3] In the Orthodox tradition, St. Blaise is the protector of cattle, and his feast falls on 11/24 February; [4] [5] [a] it is also believed that he wins over Winter ...
Serbs usually regard the Slava as their most significant and most solemn feast day. [12] The tradition is also very well preserved among the Serb diaspora. [13] Besides present day Serbia, Slava is commonly celebrated amongst ethnic Serbs living in neighbouring Croatia, Bosnia and Montenegro.
Radonitsa (Russian: Ра́доница, Belarusian: Ра́даўніца "Day of Rejoicing"), also spelled Radunitsa, Radonica, or Radunica, in the Russian Orthodox Church is a commemoration of the departed observed on the second Tuesday of Pascha (Easter) or, in some places (in south-west Russia), on the second Monday of Pascha. [1]
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Slavic Native Faith (Rodnovery) has a theology that is generally monistic, consisting in the vision of a transcendental, supreme God (Rod, "Generator") which begets the universe and lives immanentised as the universe itself (pantheism and panentheism), present in decentralised and autonomous way in all its phenomena, generated by a multiplicity of deities which are independent hypostases ...