Russian Maslyanitsa is a celebration that is rife with examples of syncretism between traditional pagan customs and the more modern customs of the Orthodox Church. Throughout the world, the diffusion of Christianity triggered an integration between pagan celebrations and Christian holidays, most commonly in the form of saint days (Horrowven 1980). Maslyanitsa is no exception, falling conveniently at the end of the winter, overlapping Christian pre-lent traditions. Although in some parts of the world, pre-lent procedures include prayer and atoning for sins, Maslyanitsa is closer related to modern day carnival or Mardi Gras (Ickis 1966).

  The festival of Maslyanitsa is symbolic. The lark shaped rolls, eaten before the celebration begins, are meant to act as precursors to the imminent spring (Sokolov 1993). The mass produced and consumed blini, quite possibly the most important element of the festival, and sunny side up eggs are served. These round foods are meant to represent the sun. It is believed that the bigger the blini and the more meted butter used to flavor these flat treats, the bigger and hotter the sun is said to be in the coming summer months (Hos-McGrane 1999). The burning of the straw man, representative of the harsh winter, in conclusion of the week is another pagan way of symbolizing the warmth of the upcoming summer (Matloff 1999). This pagan symbolism is ritualistic in nature. It is irrational in the sense that the practice of eating blini has no actual effect on the sun or the outcome of the coming summer. However, the superstitious sun-worshiping routine helps to comfort and reassure the individual that the cold Russian winter is near its end. It brings order to the seasons, an aspect of nature in which humans have no control (Gmelch 2000).

  Christian influence affects the celebration of Maslyanitsa as well. The blini may be eaten with a variety of different toppings including mushroom and fish, but cannot be eaten with meat, in preparation for lent. In fact, all the meat in the house is to be eaten by the men on the day preceding Maslyanitsa. Russians even put crosses on the blini or bless the blini. (Matloff 1999). The mixture of nature worshiping paganism and the concept of lent, a period of the Easter cycle, is a perfect example of cultural syncretism.

  Socially, Maslyanitsa strengthens solidarity and nationalism in Russia . People dress in costumes that allow them to escape the harsh reality of the Russian winter, or that reverse their roles in society. This allows the wearer to take on the personality of another being and evaluate their own station in life (Dorson 1982). It is a time when people dance and socialize with their friends, married couples visit their in-laws and people visit the graves of their loved ones and ask for protection. People burn the straw men with broken furniture and food sacrifices to clean the slate of the hardships of the past year (Matloff 1999). In her article about patterns in Russian drinking, Patricia Herlihy states that the Russian people are eager to celebrate and drink in the name of God all throughout the year, Maslyanitsa being no exception (Herlihy 1991). Maslyanitsa can be compared closely to Mardi Gras in Trinidad , which is also a good example of syncretism between paganism and Christian tradition. To the Trinidadian people, Mardi Gras is more of a celebration of nationalism and creativity than a pre-lent tradition (Dorson 38).

  In Russian schools, Maslyanitsa is celebrated in the same ways. Children wear costumes and a school dance can be scheduled after school (Hos-McGrane 1999). This is an example of enculturation. The children are being taught Russian values not only through observation but directly through the education system.