Among them were Alexander Kurenkov (pseudonym - Al. Kur, 1891-1971) and writer Yuri Mirolyubov (1892-1970), who first published in 1953-1957 in the Firebird magazine (San Francisco).

One of the translators of the Book of Veles into Russian was Boris Rebinder, an engineer from the city of Royat in France, born in Russia, also fascinated by the “prehistory of the Slavs”.

[4] The beginning of the controversy in the USSR around the Book of Veles was started by an article by neo-pagan[4] authors Valery Skurlatov and N. Nikolaev (1976), published in the popular weekly newspaper Nedelya.

These authors argued that the work is a "mysterious chronicle" that allows one to take a fresh look at the time of the emergence of Slavic writing, reconsider scientific ideas about ethnogenesis, the level of social development, and the mythology of the Slavs.

Also in 1976, the Nedelya newspaper published a selection of rave reviews about the Book of Veles, including accusations against persons who allegedly seek to "dismiss" readers and writers from an outstanding work by silence.

[7][8] In Russian neo-paganism, the idea of the Jewish-Khazar origin of Prince Vladimir the Great is popular, explaining why he introduced Christianity, allegedly an instrument for the enslavement of the "Aryans" by Jews.

In the reign of Vladimir in Rus', idols first appear and human sacrifices are practiced (contrary to the "Aryan" faith); ten years of idolatry and the resulting discontent of the people paved the way for baptism.

S. Maltsev writes: "Malusha is the daughter of the last Khazar king, having married Rogneda, Vladimir committed the gravest racial crime" (entered into an interracial marriage).

[9] The scholar Kaarina Aitamurto observed that a "substantial number" of Russian Rodnovers, and in particular the earliest adherents, belonged to the "technical intelligentsia".

[11] Physicists were particularly well represented; in this Aitamurto drew comparisons to the high number of computer professionals who were present in the Pagan communities of Western countries.

[13] A questionnaire distributed at the Kupala festival in Maloyaroslavets suggested that Native Faith practitioners typically had above-average levels of education, with a substantial portion working as business owners or managers.

[10] The historian Marlène Laruelle similarly noted that Rodnovery in Russia has spread mostly among the young people and the cultivated middle classes, that portion of Russian society interested in the post-Soviet revival of faith but turned off by Orthodox Christianity, "which is very institutionalized, moralistic" and "out of tune with the modern world", and "is not appealing [to these people] because it expects its faithful to comply with normative beliefs without room for interpretation".

[16] Rodnovery is attractive because of its "paradoxical conjunction" of tradition and modernity, recovery of the past through innovative syntheses and millenarian projections, and because of its values calling for a rediscovery of the true relationship between mankind, nature and the ancestors.

[16] Rodnovery has taken strong roots in the North Caucasus region of Russia, especially among communities of Cossacks and in the Stavropol Krai, where in some areas it is reported to have become the dominant religion.

[18] Single people were extremely rare, as they are often refused admission since they risk not continuing the kinship line, not taking root and not becoming attached to the place, contravening the central values of Anastasianism.

[21] The movement has contributed to the diffusion of "historical themes"—particularly regarding an ancient Aryan race—to the population at large, even beyond the boundaries of Rodnovery itself among Orthodox or non-religious people.

[22] A number of subcultures have been credited with favouring the approach of the youth to Rodnovery, including heavy metal music, historical reenactment, and the admirers of J. R. R.

[24] Rodnovery has also been publicly embraced by some celebrities, including the singer Maria Arkhipova, the professional boxer Aleksandr Povetkin,[25] and the comedian Mikhail Nikolayevich Zadornov (1948–2017).

[21] The former group is represented by Vladimir Avdeyev, Anatoly Ivanov, Pavel Tulayev (members of the Moscow Slavic Community and founders of the New Right journal Ateney), Alexey Trekhlebov from Krasnodar, Valery Demin from Omsk, and the Saint Petersburg journalists Oleg Gusev and Roman Perin, among others.

The right wing is represented by Valery Yemelyanov, volkhv Dobroslav (Alexey Dobrovolsky), Vladimir Istarkhov, Igor Sinyavin, the Union of Slavic Native Belief Communities founded by Vadim Kazakov, and the Nav Society of Ilya Lazarenko, Anton Platov, Alexander Asov, and Alexander Khinevich (founder of Ynglism), although most of their activities took place outside of politics.

[30] In the 1980s Dugin became a member of the Yuzhinsky Circle,[31] an occult proto-Rodnover group influenced by Guido von List and Aryan mysticism,[32] founded by the poet Yevgeny Golovin, the novelist Yury Mamleyev and the philosopher Vladimir Stepanov in the 1960s.

[31] According to the scholar Robert A. Saunders, some strands of Rodnovery have become close supporters and constituents of Eurasianism, an ideology whose most prominent contemporary proponent is Dugin himself.

On November 4, 2013, the “Russian March” in St. Petersburg was attended by representatives of the "Skhoron Yezh Sloven" association, headed by their high priest Vladimir Golyakov (Bogumil the Second Golyak).

In April 1991, at the second initiative congress of the Communist Party of the Russian Federation, a member of the neo-pagan "Union of Veneti", Nina Taldykina, called for the rejection of the teachings of the "Jewish Talmudist" Karl Marx and the "non-Russian demagogue" Vladimir Lenin.

[49][50] In 2016, Aitamurto noted that there was no reliable information on the number of Rodnovers in Russia, but that it was plausible that there were several tens of thousands of practitioners active in the country.

[51] The 2012 Sreda Arena Atlas complement to the 2010 census of Russia, found 1.7 million people (1.2% of the total population of the country) identifying themselves as "Pagans" or followers of "traditional religions, worship of gods and ancestors".

[57][58] A polemical article entitled Adversus paganos, published in 2015 by the journal of the Ascension Cathedral of Astrakhan, cited sociological data saying that Rodnovery was already formally embraced by "more than 2 million Russians", while the number of people affected by Rodnover ideas was several times larger.

[72] Studies on Rodnover art have found that Svyatoslav I of Kiev is one of the preferred subjects among other historical themes, epic heroes and other human prototypes (even including the appropriation of saints of the Russian Orthodox Church).