Introduction – Transformations of Religiosity in Central and Eastern Europe Twenty Years after the Breakdown of Communism

Pickel, Gert; Sammet, Kornelia

doi:10.1007/978-3-531-93326-9_1

Cited by 15 publications

(9 citation statements)

References 29 publications

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“…It has emerged because of the democratization of society, but also the role of religion and the Church in the breakdown of the socialist order. In some places, this has led to a situation where “institutionalized religion and politics seems to have established permanent coalitions” (Pickel & Sammet, 2012, p. 18). Others claim that secularization processes are taking place in the background of the revitalized institutional religiosity, similar to those taking place in the West (Pickel & Sammet, 2012).…”

Section: Theoretical‐conceptual Framework Research Aims and Hypothesesmentioning

confidence: 99%

“…In some places, this has led to a situation where “institutionalized religion and politics seems to have established permanent coalitions” (Pickel & Sammet, 2012, p. 18). Others claim that secularization processes are taking place in the background of the revitalized institutional religiosity, similar to those taking place in the West (Pickel & Sammet, 2012). Both diagnoses are correct, but they refer to certain processes in different ex‐socialist countries.…”

Section: Theoretical‐conceptual Framework Research Aims and Hypothesesmentioning

confidence: 99%

“…Research conducted from the perspective of sociology, political science, and psychology emphasizes that religiosity is an important predictor of political attitudes and individual behavior (Pickel & Sammet, 2012). For example, Knutsen found that “religious variables, not class variables […] dominate in structuring left‐right party choice in advanced industrial democracies” (Knutsen, 2010, p. 32).…”

Section: Introductionmentioning

confidence: 99%

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Religiosity as a predictor of students' political attitudes

Boneta

Mrakovčić

2023

Sociology Compass

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This paper analyzes the relationship between students' level of actual religiosity and their sociodemographic characteristics, political orientation, and political attitudes. The paper is based on an online survey conducted at the University of Rijeka (N = 624) in 2021. The vast majority of our respondents (90%) received the three holy sacraments of initiation in their early childhood and attended Catholic religious education at school. The explanation of the significantly less actual religiosity of students is approached from the position of Pickel's contextualized theory of secularization. Relying on Voas and Day, a composite variable distinguishes highly religious students, moderately religious students, weakly religious students, and non‐religious students on the basis of the respondents' positioning toward religious self‐identification, beliefs, Church attendance, and the importance of religion in one's life. Statistically significant correlations between actual religiosity and political orientation were established. Very religious Catholic students, who are the least numerous and the least homogenous category, are more inclined to right‐wing political orientation and reject ethno‐nationalism/anti‐multiculturalism less and accept clericalism more than other categories of students. In a broader sense, this study reveals that a large number of respondents distance themselves from religion and the Church at student age despite their experience of formal religious socialization at school age. Furthermore, the results suggest that the synergy of the liberalizing effect of education and the tolerant sociocultural atmosphere of an area reduces the influence of religiosity on the political attitudes and orientation of students.

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Section: Theoretical‐conceptual Framework Research Aims and Hypothesesmentioning

confidence: 99%

Section: Theoretical‐conceptual Framework Research Aims and Hypothesesmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

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Religiosity as a predictor of students' political attitudes

Boneta

Mrakovčić

2023

Sociology Compass

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“…Unter Bezugnahme auf die zentralen Kontroverspunkte der Religionssoziologie in ihrer ‚neoklassischen' Periode wurden in den Plenarvorträgen Fragen angesprochen, die die religionssoziologische Debatte auch in den Folgejahren beschäftigen sollten: etwa die Frage nach einem theoretisch anspruchsvollen und empirisch brauchbaren Religionsbegriff, der in der Lage ist, auch religiöse Phänomene jenseits der kirchlich verfassten, christlich bestimmten Religion, zum Beispiel New Age, zu erfassen, oder auch die damit zusammenhängende Frage, inwieweit die Säkularisierungstheorie zur Analyse dieser anscheinend an sozialer Relevanz gewinnenden neureligiösen Phäno-mene einen angemessenen Rahmen darstellen kann (Gabriel/Reuter 2004: 30f. (Tyrell 2004;Petzke 2013), zu den neuen religiösen Bewegungen (Riesebrodt 1990;Eiben/Viehöver 1993;Kern 1997;Pollack 2000;Kippenberg 2008) 15 oder zu Kirchen und Religionsgemeinschaften in den internationalen Beziehungen (Brocker/Behr/Hildebrandt 2003). Auch eine regionale Öffnung ist zu beobachten, insbesondere gegenüber den postkommunistischen Ländern Ostmittel-und Osteuropas, die nach dem Fall des Eisernen Vorhangs für die soziologische Forschung zugänglich wurden (Pollack/Müller/Pickel 2012;Pickel/Sammet 2012;Müller 2013). Klassische religionssoziologische Themen finden gleichfalls Beachtung, unter ihnen solche Themen wie Religion im Lebensverlauf (WohlrabSahr 1995), Religion und Jugend (Gensicke 2006;Feige/Gennerich 2008;Feige 2010;Gärtner 2013) (Firsching 1994;Krech/Tyrell 1995;Krech 1998a;Tyrell 2014 Greeley 1997;Jagodzinski 1997. der Forschung zugrunde liegt, 2) inwieweit der Säkularisierungsbegriff zur Kennzeichnung des gegenwärtigen religiösen Wandels taugt, 3) mit welcher Berechtigung sich von Prozessen religiöser Individualisierung sprechen lässt, 4) inwieweit sich das religiöse Feld pluralisiert und welche Konsequenzen dies hat sowie 5) welches die angemessenen soziologischen Zugänge zum religiösen Phänomenbe-reich sind.…”

Section: Aktuelle Tendenzen In Der Deutschen Religionssoziologieunclassified

Religionssoziologie in Deutschland seit 1945: Tendenzen – Kontroversen – Konsequenzen

Pollack

2015

Köln Z Soziol

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Abstract:We can observe an upswing of the research work in the sociology of religion in Germany over the last two decades. The article provides an overview about the development of the German sociology of religion from 1945 upwards, describes its main tendencies, defines basic problems present in the debates of the discipline and identifies tasks to be dealt with in prospective research work. The article di-

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“…A third approach connects the recent uptick in religiosity to the liberalization of the religious market (Froese 2004;Froese and Pfaff 2001). Empirical data provide support for the path-dependence approach (Northmore-Ball and Evans 2016), but not for the religious market hypothesis (Pickel and Sammet 2012). However, the supply of religious goods provided by churches and religious organizations increased in post-communist countries, because religious organizations extended their networks, and they provide abundant services to population.…”

mentioning

confidence: 99%

Religious Supply, Existential Insecurity and Church Attendance in Post-communist Romania

Voicu

2019

Review of Religious Research

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During the last 30 years Romania has experienced a revival of church attendance, and a significant increase in the number of houses of worship, having the highest rate of construction in Europe. The paper provides theoretical arguments that support the idea that the increase in church attendance has roots in the fast growth in the number of houses of worship, which provide easier access to religious services, and help the development of parish communities, which are highly relevant for Eastern Orthodoxy. This growth is the outcome of the privileged position of the Romanian Orthodox Church (ROC), which received funding from the central government and in-kind support from local authorities to extend the ROC's infrastructure, in exchange for active support in the political arena granted by the ROC to the party in power. Different from other religious organizations in Romania or other Orthodox churches in post-communist societies, the ROC is a powerful organization, and played its cards to get privileges from the political power during the communist and post-communist eras, which made the ROC more visible and attractive to the Romanian public. The research uses a composition of pooled datasets derived from 18 national and international surveys in Romania, covering a time span of 27 years, from 1991 to 2018, and employs multilevel logistic regression. The hypothesis regarding the relationship between the growth in church attendance and the increasing number of houses of worship is supported by the empirical data. Data have shown that growth in the number of houses of worship may fuel religious revivals, even if the offer is homogenous, and comes from nearly only one religious provider.

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Introduction – Transformations of Religiosity in Central and Eastern Europe Twenty Years after the Breakdown of Communism

Cited by 15 publications

References 29 publications

Religiosity as a predictor of students' political attitudes

Religiosity as a predictor of students' political attitudes

Religionssoziologie in Deutschland seit 1945: Tendenzen – Kontroversen – Konsequenzen

Religious Supply, Existential Insecurity and Church Attendance in Post-communist Romania

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