Mari religion

Compared to neighbouring ethnic groups, Mari traditions are more archaic, albeit with influence from Islam in the Middle Ages and later Russian Orthodox Christianity in the early Modern period.

[2] When the Mari were incorporated into the Russian Empire, they were nominally converted to Christianity, but mostly continued to practice their old ethnic religion.

[1] Russian missionary efforts in the 17th–18th centuries attempted to fully convert the Mari population to Orthodoxy through coercion and exemption from taxes and military service.

[4] While the Mari retained their traditional religion, pressure to assimilate into Orthodox Russian culture remained through the 19th century.

A revival and reformist movement known as Kugu-sorta ("Great Candle") started in the 1870s, and gained influence among Mari into the early 20th century.

Under Soviet rule, Mari religion and language was repressed, including through settlement of ethnic Russians in the area.

The second-most prominent figure in Mari mythology is the ambiguous god Keremet, who acts in opposition to Kugu Yumo.

Perception of Keremet as evil originates from Christian influence, and there is variation in viewpoints between Chimari and Marla vera.

[14]Other divine figures are personifications of natural forces, objects, domestic animals, festivals, and human activities; particularly popular are goddess of birth Shochyn-Ava and deities who protect agriculture.

There are also angelic figures, such as Sukso, a defender of faith and protector of humans, and Piyambar, a prophetic goddess associated with divination and predestination.

[8] During periods of persecution, worshippers would pray in groves at night or would move worship into their homes to evade authorities.