Dievturība primarily exists in Latvia but there are also congregations of adherents in the United States, including the Dievsēta, a property in rural Wisconsin where Dievturi holidays and celebrations take place.

Other important ideological leaders in the interwar period were Arvīds Brastiņš, a sculptor and brother of Ernests, and Alfrēds Goba, a literature historian and critic.

[9] In the 1920s and 1930s, the movement attracted several public figures from the cultural sphere, such as the painter Jēkabs Bīne, the writers Voldemārs Dambergs, Viktors Eglītis and Juris Kosa, and the composers Jānis Norvilis [lv] and Artūrs Salaks.

[10] 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.

The exile movement was not always explicitly religious and worked more generally to sustain and promote Latvian culture among the emigrant communities.

[11] 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 Gunārs Freimanis [lv].

[15] Dievturība was officially re-registered as a religious organization on 18 April 1990, under the name Latvijas Dievturu sadraudze (abbreviated LDS).

[16] 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.

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.

[20] It was financed by the entrepreneur Dagnis Čākurs and is located on a small island in the Daugava river, close to the town Pļaviņas.

The honorary chairman and president of the council was the artist Valdis Celms, who also has had an impact on Baltic spiritual communities with his books Latvju raksts un zīmes (lit.

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.

[11] The human is also understood as threefold, and consists of augums – physical body, velis – ancestral spirit, and dvēsele – soul.

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.