Religious Revival in Romania: Between Cohort Replacement and Contextual Changes

Voicu, Mălina; Constantin, Andreea

doi:10.1007/978-3-531-93326-9_9

Cited by 14 publications

(11 citation statements)

References 41 publications

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“…The contextual factors of a given historical moment, such as coercive secularization or democratization of social life, could accelerate or delay the process of religious change associated with cohort replacement. For example, some recent studies indicate that one of the causes of the religious revival in Romania and the former GDR is caused by generational change as new cohorts socialized within a context of religious freedom replace those educated during the period of forced secularization (Lois, 2011;Voicu and Constantin, 2012). Therefore, countries that have transitioned from authoritarianism to democracy provide particularly interesting case studies in which to observe and analyse this interaction between cohort effects and period effects.…”

Section: Introductionmentioning

confidence: 99%

Secularization in Poland and Spain after the democratic transition: A cohort analysis

Requena

Stanek

2013

International Sociology

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The objective of this article is to determine the extent to which the evolution of religiosity in Spain and Poland in their post-democratic transition periods has been affected by the process of generational replacement. For Spain data are drawn from several surveys carried out by the Spanish Centre for Sociological Studies (CIS) between 1980 and 1996. For Poland the data come from the Polish General Social Survey and ISSP covering 1992–2008. Results show two radically different patterns of religious change. The fall in religious practice in Spain observed throughout the first 16 years after the political transition was due mostly to the inter-cohort change that affects each new generation born after 1950. In the case of Poland, post-transition change is less marked and due mainly to decline in religious practice on the individual level. The study also observes that the cohorts of Poles born during and after the fall of communism are significantly less religious than older cohorts.

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Section: Introductionmentioning

confidence: 99%

Secularization in Poland and Spain after the democratic transition: A cohort analysis

Requena

Stanek

2013

International Sociology

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“…Why would not they want to have their sacred space? (Interview, January 26, 2017) Coming from a country that has experienced a strong religious awakening 23 and attraction of the traditional way of life over the last 30 years (Grigore, 2015b;Stahl and Venbrux, 2011;Voicu and Constantin, 2012), the Orthodox practitioners and clergy showed a lack of understanding and were critical of the decline of traditional religion in Quebec. They lived what Brett C. Hoover called a "cultural encapsulation," meaning "the lack of understanding, or ignorance, of another's cultural background and the influence this background has on one's current view of the world" (2014: 176).…”

Section: Observing and Being Observedmentioning

confidence: 99%

The Nativity scene in a shared religious space: The case study of Saint-Pierre’s Church in Montreal

Grigore-Dovlete

Beaman

2020

Studies in Religion/Sciences Religieuses

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Once called “the priest-ridden province,” the transformations brought about by the Quiet Revolution in the 1960s left the churches in Quebec deserted, while the idea of a secular Quebec became part of the public discourse about Quebec identity. Lacking the financial support of an active community, many Catholic churches were demolished or repurposed. They were thus transformed into residential or institutional spaces, entering what might be conceptualized as a secular order. Some churches managed to delay this major transformation by sharing their space with another religious community. This is the case of a Catholic church located in Montreal that we call Saint-Pierre’s Church. Today, the old building of Saint-Pierre’s Church accommodates two Christian communities: one is French-speaking Catholic and the other is Romanian Orthodox. At first glance, no tensions seem to trouble their coexistence. However, people’s perspectives of religious artifacts depict a slightly different image. Starting from participant observation and interviews carried out in 2016 and 2017 with members of both communities, we use the material religion framework to examine the power of materiality to invoke people’s emotions and to tell a story. The material religion framework allowed us to explore how the understanding of the shared place is linked to the dynamics and the contingencies of each community, and how the transformation of religious space happens in a rapidly changing context to which traditional majoritarian religion is attempting to adjust.

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“…The overall picture that comes across from the scholarly work on these subjects reveals Romania as one of the most religious countries in Europe (Şandor and Popescu, 2008), with a strong link between religion and national identity (Flora et al, 2005). Following the collapse of Communism in 1989 and a diffi cult, even traumatic transition to capitalism (Zamfi r, 2004), Romania experienced a religious revival (Voicu & Constantin, 2012). In terms of perceptions about homosexuality and attitudes towards values issues such as gay marriage, Romania comes across as a conservative country.…”

Section: Knownsmentioning

confidence: 99%

The curious story of the 2018 Romanian traditional family referendum: buck-passing and the failure to mobilise voters

Stănescu

2020

SOC ROM

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In 2018, a referendum to revise the Constitution took place in Romania. Just one article was in contention for revision. The goal was to make gay marriage unconstitutional. In the end, the referendum failed due to a low turnout of just 21.1%, below the 30% threshold required for validation. This paper looks into the causes of the low turnout. First, there is an overview of knowns and unknowns, such as lack of exit poll data and issues with the voting population numbers. The bulk of the paper deals with two overlapping narratives about the causes of low turnout - first, a boycott campaign and second, a combination of factors, especially low mobilisation. Using precinct level results, supplemented by pre and post referendum polling data, an examination of evidence for both narratives is put forward. The results provide a case for failure of mobilisation by main political parties and religious organisations, especially the Orthodox Church, despite public statements of support for a “Yes” vote in the referendum. In turn, this was based on a buck-passing strategy by political parties and religious organisations.

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Religious Revival in Romania: Between Cohort Replacement and Contextual Changes

Cited by 14 publications

References 41 publications

Secularization in Poland and Spain after the democratic transition: A cohort analysis

Secularization in Poland and Spain after the democratic transition: A cohort analysis

The Nativity scene in a shared religious space: The case study of Saint-Pierre’s Church in Montreal

The curious story of the 2018 Romanian traditional family referendum: buck-passing and the failure to mobilise voters

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