ECER decided to write a new declaration after the death of krivis (supreme priest) Jonas Trinkūnas of Lithuania, who was ECER’s founder and first president. The group wanted to restate its mission and renew its commitment during a time of transition. It also wanted to address some of the problems that ethnic Pagan groups in Europe still face.
The Wild Hunt spoke with Andras Corban-Arthen, current President of ECER and delegate from Spain, about the declaration. We placed the full declaration below in bold; intersected with it are excerpts of our interview with Mr. Corban-Arthen which clarify or address the section preceding it.A DECLARATION FROM THE EUROPEAN CONGRESS OF ETHNIC RELIGIONS (English Version)
We, the delegates from twelve different countries convened at the European Congress of Ethnic Religions in Vilnius, Lithuania, on this 9th day of July 2014, join our voices together to make the following declaration:
We are members of diverse European indigenous ethnic cultures who seek to revitalize and reclaim our ancestral religious and spiritual traditions. We honor those who went before us, who gave us our life and our heritage. We are bound to the lands of our ancestors, to the soil that holds their bones, to the waters from which they drank, to the roads that they once walked. And we seek to pass that heritage to those who come after us, whose ancestors we are in the process of becoming – our children, our grandchildren, and the many generations yet to be born. We send solidarity and support to those other indigenous nations, races and religions who are also engaged in the struggle to preserve their own ancestral heritages.
Our ethnic religions are the product of the history of this continent; they are the living expressions, in the present, of our most ancient traditions and identities. At a time when the world is precariously balanced on the edge of environmental and economic upheaval, largely as the result of imbalanced individualism and rampant greed, our religions promote very different models of spiritual and social values: living in harmony, balance and moderation with the Earth; the importance of family and cooperative community; and respect and honor for all forms of life.
Yet, in many countries of Europe, the practice of our religions is impeded, restricted, and sometimes forbidden.
Cara Schulz: In the declaration you note that, in some European countries, the practice of indigenous religions is impeded. Are there particular countries where this is so? And what challenges, specifically, are faced?
Andras Corban-Arthen, President of ECER: The situation in Europe is complicated. On the one hand, in some countries — such as Greece, Russia, Lithuania — opposition against paganism is spearheaded by mainstream religious entities, particularly the Roman Catholic and Eastern Orthodox churches. The impediments can range from the purely bureaucratic — religious authorities privately pressuring government officials to deny legal status to a pagan religion; to the publicly hostile — vitriolic condemnations of, and false accusations against, pagan religions by prominent Christian clergy, often right from the pulpit, which can profoundly sway public opinion; to outright physical violence against pagan individuals as well as sacred sites by religiously-fueled groups of thugs who, in some cases, appear to have been (unofficially) incited by the churches, as has happened in Italy, Poland and Ukraine.
On the other hand, in countries such as Germany and especially France, which have become largely secular, there has developed a widespread cynicism and mistrust toward religion of any sort, including paganism. The impediments found in such countries have more to do with apathy and dismissiveness than with outright hostility, but they are impediments just the same.
We urge all European governments to fully comply with, and actively enforce, the provisions guaranteeing freedom of religion to all citizens as stipulated in the Treaties of the European Union, the Charter of Fundamental Rights of the European Union, the European Convention of Human Rights, the United Nations Universal Declaration of Human Rights, and other similar conventions and agreements, and to refrain from granting preferential treatment to some religions over others. We also ask that this equality of religious preference be reflected in the European educational systems.
CS: Do you think the EU will take practical action to help those who practice indigenous religions?
Corban-Arthen: That is certainly one of the outcomes we would love to see. For a nation to join the European Union, its constitution must first meet the Copenhagen Criteria, which ensure the freedom of religious choice and practice. In theory, a country which fails to comply with the protection of such a fundamental human right can be sued in the European Court of Justice. In practice, that’s far easier said than done. The EU is much more of an economic than a political union, and the enforcement of human rights has been very selective. A pagan group would need to have incontrovertible evidence, a large enough organization and membership, really good legal resources, and substantial funding for such a lawsuit to be successful. Needless to say, there don’t appear to be any pagan groups in Europe — certainly no ethnic ones — that meet those criteria. Part of our plan for the ECER is to start compiling some of the necessary resources so that eventually we might get to the point where some agency of the EU will respond favorably toward us.
We urge all our governments to actively engage in the preservation and protection of European indigenous sacred sites – be they human-made structures or natural settings. We further ask that free and open access to those sites be given to ethnic European religions which seek to use them for the purposes of worship and spiritual celebration.
CS: You’re asking for access to religious sites – are there specific sites you have in mind that you can’t access for religious purposes?
Corban-Arthen: There are lots of sites in many countries which, while open to the public for educational or touristic purposes, are off-limits for religious observances — any who attempt to engage in ceremony are customarily forced to leave by the police, and in some cases have even been arrested. Then there are those sites which remain completely unavailable, mostly because they are controlled by the churches. An example that comes to mind right away: the largest known altar dedicated to Perkūnas — the Baltic god of thunder — in Lithuania, lies in the basement of the Roman Catholic cathedral in Vilnius, and the church refuses to grant access to it (even just to see it) to anyone, often to the point of denying that it actually exists. Romuva has been lobbying for years to gain access to it, without success. A couple of years ago, a large number of young Romuva members organized a flash mob to temporarily block access to the cathedral, in the hope of galvanizing enough public sentiment that the church would be forced to grant access to the shrine; unfortunately, that didn’t work, either, though it did start some public debate about the issue.
We do not seek ownership or exclusive rights to those sites – the land does not belong to us, we belong to the land.
We object to the use of the term “pagan” by extremist political groups of any kind, as it reflects negatively on our reputation.
CS: You object to the term Pagan – why is that?
Corban-Arthen: We don’t object to the term “pagan” — in fact, both the ECER as an organization, as well as many of the ethnic member groups, have been using it for a very long time. Our objection is to the misappropriation and misuse of that term by extremist right-wing groups throughout Europe (neo-fascists, white supremacists, anti-Semites, skinheads, etc.) When such people openly label themselves as “pagans,” the churches, the politicians, and the media have a field day tarring religious pagans with the very same dirty brush. We felt that it was important to include some allusion to this in the declaration, if nothing else to create some distance between us and the extremist factions. I understand that the language we chose has been somewhat unclear, since I have now fielded this same question several times. Unfortunately, when you have a group of people who speak a variety of different languages, and you are trying to come up with wording that is understood by and acceptable to everyone involved, sometimes the result will be less than ideal. I hope this clarifies our intent.
Finally, we urge all peoples and all nations to place the well-being of the Earth – who is, literally, our Living Mother – above any and all other priorities.
We send this message in kinship, love, and respect.
Andras Corban Arthen (President), Anamanta, Spain/U.S.A.
Ramanė Roma Barauskienė, Lietuva
Martin Brustad, Norway
Nina Bukala, Werkgroep Hagal, Netherlands
Alexander Demoor, Werkgroep Hagal, Belgium
Valentinas Dilginas, Kuzšei Žemaicĭai, Lithuania
Sören Fisker, Forn Siđr, Danmark
Federico Fregni (Board Member), Societas Hesperiana, Italia
Marianna Gorronova, Czech Republic
Lars Irenessøn (Board Member), Forn Siđr, Danmark
Irena Jankutė-Balkūnė (Board Member), Romuva, Lithuania
Runar Kartsen, Forn Sed, Norway
Daniele Liotta (Board Member), Movimento Tradizionale Romano, Italia
Silvano Lorenzoni, Federazione Pagana Italiana, Italia
Anna Lucarelli, Movimento Tradizionale Romano, Italia
Sachin Nandha, United Kingdom
Zdenek Ordelt, Czech Republic
Elisabeth Overgaauw, Werkgroep Hagal, Netherlands
Eugenijus Paliokas, Šventaragis Romuva, Lithuania
Staško Potrzebowski, Rodzima Wiara, Polska
Prudence Priest, Romuva, U.S.A.
Marina Psaraki, Y.S.E.E., Greece
Vlassis G. Rassias, Y.S.E.E., Greece
Valdas Rutkūnas, Romuva, Lithuania
Ignas Šatkauskas (Board Member), Romuva, Lithuania
Øyvind Siljeholm, Forn Sed, Norway
Dovile Sirusaitė, Lithuania
Eleonora Stella, Societas Hesperiana, Italia
Inija Trinkūnienė, Romuva, Lithuania
Ram Vaidya, United Kingdom
In our interview, Mr. Corban-Arthen discussed ECER’s focus on ethnic religion. That focus can make Americans uneasy as media reports often conflate anything that focuses on specifically European ethnicity with racism or antisemitism. Corban-Arthen says that’s unfortunate, because “while there are certainly some people who fit that pattern, there are far many more who don’t.”He also says that many people are unaware of just how much of indigenous Paganism survives in modern Europe. “…particularly in remote rural areas, which are not only outside the typical tourist routes, but also quite outside of the modern mainstream culture of the countries in which they exist. Some of them have been, to varying degrees, syncretized with Christianity, though it is often not difficult to separate the two. Some have survived as folklore. Some, much harder to find, appear to be unbroken survivals largely untainted by Christianity.”
Identifying and preserving those remnants of ethnic religions is important not only to those reviving the religions, but also to those wishing to incorporate indigenous practices in various forms of neo-Paganism. Corban-Arthen says that we need to realize the changes brought about by modernity which threaten to destroy what remains of European indigenous traditions. He says, “The Lithuanians and the Basques, for instance, are struggling to preserve their cultural identities, including what survives of their ethnic religions and their sacred places, just as the Lakota and the Wurundjeri are struggling to do the same.” Corban-Arthen sees hope, though.
He says indigenous peoples from around the world have started to invite representatives of European ethnic traditions to their gatherings and conferences. Large interfaith organizations such as the Parliament of the World’s Religions are now including European ethnic traditions in their indigenous assemblies. The same goes for intergovernmental, social justice and human rights organizations such as the United Nations.
“We may see, in coming years, an increased awareness of the survival of European indigenous religions, of the difficulties they face, and of the circumstances that led to their near-extinction. The European Congress of Ethnic Religions is committed to help that happen,” notes Corban-Arthen.