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64 JUDIT FARKAS practice usually appears at the individual level, and can be tied to certain persons. Its elements are discernable in the orientation of some individuals, sometimes of smaller groups. However, even in the latter cases, where extremely diverse effects can be perceived, the individuals in guestion have varied religious ideas, so it is very hard to identify generally valid principles. Besides, there is a lot of room for individual interpretation within this phenomenon, so researchers cannot help refraining from generalizations even in the study of the beliefs and practices of people belonging to one and the same trend (see e.g. Farkas 2017: 93-111). “A central element of the ecovillage concept is a profound respect for nature; the whole way of living in an ecovillage is based on anxiety about our natural environment (and our future) and the ambition to do something for it. In addition to the rational recognition and tackling of the problems, in ecovillage thought and practice, the irrational also appears. In addition to the systemic approach, knowledge and application of systems theories, technological developments and up-to-date scientific knowledge, there is also room for what they normally define in their worldview as nature faith — actually as an organic part of it: I.K.: When I try to find a common platform that is shared by all Gytirtifti inhabitants now after having lived twenty years together, I certainly find something, a sort of nature belief which is far removed from any religion or church but which probably implies all other criteria of faith. J.E: What do you mean by nature belief? I.K.: Well, by faith I mean something that is beyond the rationally comprehensible things. Accordingly, a nature religion is the reverence of natural things, phenomena, connections, systems. It is way beyond simple ‘understanding’; it’s something different.” (2013) My conversation partner says there is no established religion in Gyürüfü, but there is a sort of shared faith such as characterizes elements of nature religions: “Genius loci, the spirit of the place, the spirit of nature, or in a certain sense the spirit of former residents of Gyűrűfű." (I.K. 2009) Unlike their counterparts in Western Europe, Hungarian eco-villagers do not label themselves or their practice (neo)pagan (at least, I have never heard them do so). Instead, » « they name an actual trend: “I am pursuing my shamanic things,” “at that place the ancient Hungarian tradition is very strong.” Nevertheless, in conversations about nature religion, pagan traditions are often mentioned and when it comes to the practical realization of their nature faith, they list rituals which they also regard as part of pagan heritage. I have also encountered the identification of paganism with nature religion in a letter: “Even Christian customs abound in references to paganism/nature faith (sic!), you just have to dig them up.” (I.K. 2013) (Farkas 2017: 95-96).
