Kateryna Zorya finished her PhD in the study of religion at Södertörn University. Her main research interests are the history of magic, occultism and esotericism, as well as the general theory of religion and method. Now she is working at the Swedish Defense University.
Interview is based on her dissertation contents:
The Government Used to Hide the Truth, But Now We Can Speak
Contemporary Esotericism in Ukraine 1986–2014
Download dissertation – https://bit.ly/3KeK78D
The dissolution of the Soviet Union on December 26, 1991, marked the end of what has been called the most extensive sociological experiment in history. Newly formed post-Soviet states found themselves in a state of total anomie—a society-wide collapse of social norms. As one of its effects, a tidal wave of esoteric currents and magical practices emerged immediately after the Soviet Union’s dissolution and remained prominent in post-Soviet societies until approximately the early 2000s. This volume explores how practitioners of esotericism navigated Ukraine from 1986 to 2014 by analyzing the content of esoteric publications produced in Ukraine, their geography of publication, and supplementary texts from other post-Soviet countries. It demonstrates that two discrete groups of practitioners can be identified, and that their strategies of self-presentation depended on the broader class relationships formed in the Soviet period. The first group, termed “working class esotericists”, was the product of the Soviet program to produce a large number of technical experts on a very limited time frame. The second group, termed “intellectual class esotericists”, were scions of pre-Soviet intellectuals, who were drafted to teach the new technical experts and were later supposed to be replaced by them.
The empirical analysis shows that Soviet programs preserved esoteric ideas as part of a propaganda campaign against the Thomism and integrated elements of folk knowledge into its science in order to fuel industrialization. These ideas were then distributed to the population via Soviet popular science, which led to the post-Soviet occult revival. Even after the collapse of Soviet censorship, Ukrainian esotericists retained the majority of their self-presentation practices from the Soviet period. “Working class” esotericists attempted to legitimize in anomic Ukrainian society by making themselves as visible as possible, collecting accolades and serving clients. “Intellectual class” esotericists preferred to stay out of sight while contributing to the discourse by reproducing primary sources and maintaining channels of transmission. Finally, this volume illuminates how working and intellectual class esotericists valued very similar qualities—erudition, tenacity, and competence—and shows how these values manifested under conditions of anomie.
