retain the "purity" of the religion and thus maintain its "authenticity". Other Rodnovers are conscious that the movement represents a synthesis of different sources, that what is known about ancient Slavic religion is very fragmented, and therefore the reconstruction requires innovation. Laruelle has thus defined Rodnovery as an "open-source religion", that is to say a religion which "emphasizes individual participation and doctrinal evolution, and calls for the personal creation of religious belief systems". Slavic folk religion and double belief A different perspective is offered by the historian Svetlana M. Chervonnaya, who has seen the return to folk beliefs among Slavs as part of a broader phenomenon that is happening to "the mass religious mind" not merely of Slavic or Eastern European peoples, but to peoples all over Asia, and that expresses itself in new mythologemes endorsed by national elites. The notion that modern Rodnovery is closely tied to the historical Slavic religion is a very strong one among practitioners. In crafting their beliefs and practices, Rodnovers adopt elements from recorded folk culture, including from the ethnographic record of the nineteenth and twentieth centuries. Practitioners often legitimise the incorporation of elements from folk culture into Slavic Native Faith through the argument that Slavic folk practices have long reflected the so-called "double belief" (dvoeverie), a conscious preservation of pre-Christian beliefs and practices alongside Christianity. This is a concept that was especially popular among nineteenth-century ethnographers who were influenced by Romanticism and retains widespread popularity across Eastern Europe, but has come under criticism in more recent times. Slavic Christianity was influenced by indigenous beliefs and practices as it was established in the Middle Ages and these folk practices changed greatly over the intervening centuries; according to this, Rodnovers claim that they are just continuing living tradition. The concept of double belief is especially significant in Russia and for the identity of the Russian Orthodox Church and the folk Orthodoxy of the Old Believers; in that country, it is an oft-cited dictum that "although Russia was baptised, it was never Christianised". The movement of the Old Believers is a form of "folk Orthodoxy", a coalescence of Pagan, Gnostic and unofficial Orthodox currents, that by the mid-seventeenth century seceded from the Russian Orthodox Church (the Raskol, "Schism"), channelling the "mass religious dissent" of the Russian common people towards the Church, viewed as the religion of the central state and the aristocracy. Since the collapse of