Latvia was annexed by the Soviet Union in 1941 (following the Hitler- Stalin pact), and again became an independent republic in 1991 after the break up of the Soviet Union. Arta Ankrava looks at religion and secularism in her country which joined the European Union, and NATO in 2004.

Secularism and Religion

Latvia is a secular state and the constitution provides a legal framework in which secular values can be exercised. At the same time, traditional churches (Lutheran, Roman Catholic and Russian Orthodox) somewhat influence social and even political processes.

Religion in public schools is taught to students who volunteer to take these classes. However, this option covers only the traditional denominations – Lutheran, Roman Catholic, Russian Orthodox, Old Believer and Baptist. Students at state- supported national minority schools may also receive education on religion “characteristic of the national minority” on a voluntary basis. Other denominations and religions that do not have their own state-supported minority schools, such as the Jewish community, may provide religious education only in private schools. Non- religious children are offered classes in Ethics.

Around 30% of the population consider themselves to be non-religious – however, people tend to be quite passive socially. That is why about 70% are not involved in any organization, and just 5% are actively involved in any religious organization.

Growing Influence of Religion

Apart from traditional churches having a steadily growing number of adherents, the Board of Religious Affairs, subordinate to the Ministry of Justice, registers quite a few new non-traditional parishes every year. From 127 in 1995, this number has more than doubled to 308 in 2005. One might explain this growing trend of adherence to one or the other kind of religion as the need of a nation for a set of beliefs and morals to replace the Marxist ideology that had been forced on it for fifty years. Christianity serves this purpose well here, as do some other religious denominations.

There are some parties in the parliament that are closely linked to the Pentecostal movement and which oppose gay rights. This was the reason why the 2006 Gay Pride was not allowed to take place in the capital Riga. This event allied different radical groups that would normally clash with one another (Radical Christians, Latvian nationalists and Russian Neobolsheviks) against a common “enemy”– the gay community and their supporters. This was largely a political provocation, for most of the population does not have a hateful or aggressive attitude towards homosexuals. The then minister of Interior Affairs was unwilling to counteract or even prevent the at-times violent clashes. This is a good example of how deeply religious people in high office can be a threat to human rights.

Religion in High Places

High officials such as the President, the Prime Minister and others can often be seen attending Lutheran church services during state remembrance days or some religious holidays (Christmas, Easter). This is probably a traditional procedure not necessarily proving that the higher state officials are religious. Still, it sends out a message to the population that there is one church that is more favoured by the state. On some rare occasions, ecumenical church services are also organized on state holidays.

That is why it is quite crucial for Humanists to find a niche in Latvian society to provide an alternative set of values that would be universal to people of all faiths, and even more so, to people without any. Also, it is very important to explode myths about secularism – some think that it is an anti-religious or pro-atheist concept rather than one that is neutral.

Arta Ankrava is a student of sociology at the University of Latvia