Christianisation in the context of "History of Latvia"

Baltic Finnic paganism, or Baltic Finnic polytheism was the indigenous religion of the various Baltic Finnic peoples, specifically the Finns, Estonians, Võros, Setos, Karelians, Veps, Izhorians, Votes and Livonians, prior to Christianisation. It was a polytheistic religion, worshipping a number of different deities. The chief deity was the god of thunder and the sky, Ukko; other important deities included Jumala, Ahti, and Tapio. Jumala was a sky god; today, the word "Jumala" refers to a monotheistic God. Ahti was a god of the sea, waters and fish. Tapio was the god of the forest and hunting.

Baltic Finnic paganism included necrolatry (worship of the dead) and shamanism (tietäjä(t), literally "one who knows"), and the religion was not always uniform across the areas it was practiced, as customs and beliefs varied during different periods of time and regions. Baltic Finnic paganism shares some features with its neighbouring Baltic, Norse and Germanic pagan beliefs.

The spread of the Latin script has a long history, from its archaic beginnings in Latium to its rise as the dominant writing system in modernity. The ancestors of Latin letters are found in the Phoenician, Greek, and Etruscan alphabets. As the Roman Empire expanded in classical antiquity, the Latin script and language spread along with its conquests, and remained in use in Italy, Iberia, and Western Europe after the Western Roman Empire's disappearance. During the early and high Middle Ages, the script was spread by Christian missionaries and rulers, replacing the indigenous writing systems of Central Europe, Northern Europe, and the British Isles.

In the Age of Discovery, the first wave of European colonization saw the adoption of Latin alphabets primarily in the Americas and Australia, whereas sub-Saharan Africa, maritime Southeast Asia, and the Pacific were Latinised in the period of New Imperialism. Realizing that Latin was now the most widely used script on Earth, the Bolsheviks made efforts to develop and establish Latin alphabets for all languages in the lands they controlled in Eastern Europe, North and Central Asia. However, after the Soviet Union's first three decades, these were gradually abandoned in the 1930s in favour of Cyrillic. Some post-Soviet Turkic-majority states decided to reintroduce the Latin script in the 1990s, following the 1928 example of Turkey. In the early 21st century, non-Latin writing systems were only still prevalent in most parts of the Middle East and North Africa, the post-Soviet states, Asia, and some Balkan countries.

Runes are the letters in a set of related alphabets, known as runic rows, runic alphabets or futharks (also, see futhark vs runic alphabet), native to the Germanic peoples. Runes were primarily used to represent a sound value (a phoneme) but they were also used to represent the concepts after which they are named (ideographic runes). Runology is the academic study of the runic alphabets, runic inscriptions, runestones, and their history. Runology forms a specialised branch of Germanic philology.

The earliest secure runic inscriptions date from at latest AD 150, with a possible earlier inscription dating to AD 50 and Tacitus's possible description of rune use from around AD 98. The Hole Runestone dates from between BC 50 and AD 275. Runes were generally replaced by the Latin alphabet as the cultures that had used runes underwent Christianisation, by approximately AD 700 in central Europe and 1100 in northern Europe. However, the use of runes persisted for specialized purposes beyond this period. Up until the early 20th century, runes were still used in rural Sweden for decorative purposes in Dalarna and on runic calendars.

The Christianisation of Anglo-Saxon England was the process starting in the late 6th century by which population of England formerly adhering to the Anglo-Saxon, and later Nordic, forms of Germanic paganism converted to Christianity and adopted Christian worldviews.

The process of Christianisation and timing of the adoption of Christianity varied by region and was not necessarily a one-way process, with the traditional religion regaining dominance in most kingdoms at least once after their first Christian king. Kings likely often converted for political reasons such as the imposition by a more powerful king, to gain legitimacy, and to access book-writing traditions; however, there were also significant drawbacks to the conversion that may explain the reluctance of many kings to be baptised.