Religious Self-Identification of Respondents in Mass Surveys: What Is Behind Declared Religiosity?

Zadorin, Igor; Khomyakova, Anna

doi:10.30570/2078-5089-2019-94-3-161-184

Cited by 6 publications

(1 citation statement)

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“…Zabaev, Mikhailova, Oreshkina, Zadorin, Khomyakova and others associate youth's religiosity with a change in the very social context of the religiosity analysis, in which indicators that have clear connotations and stability in one period of time acquire volatility and ambiguity in another. As a stable marker of national and cultural identity in the 1990s and 2000s, religious identity, according to scholars, became increasingly unstable in the 2010s, when the ROC entered the public sphere characterized by its own rules (Zabaev et al 2018;Zadorin and Khomyakova 2019). In this sense, belonging to Orthodoxy today may reflect not so much the internal religious beliefs and identity of a person, but rather be a marker of public expression of one's position, especially among young people, in connection with certain events related to church institutions or the expression of public confidence in the ROC (Uzlaner 2020).…”

Section: Introductionmentioning

confidence: 99%

Work with Youth in the Russian Orthodox Church in the Contemporary Period

Grunt

Levchenko

2021

Religions

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Modern Russia is undergoing changes, including religion. In the Soviet Union, in contrast to the Western world, there was not only an active and rapid social secularization, but also a violent atheization of the population. As for the youth, due to the notorious atheism, there was a lack of youth’s religiosity. After the collapse of the USSR, it became necessary to implement effective measures so that Orthodoxy could adequately respond to the “challenge of the time”. Under these conditions, the organization of work with youth in the ROC began to revive. The major research objective was to study the Russian Orthodox Church’s main forms of work with youth in the post-Soviet period. Our research was conducted in the Ural region, one of the largest regions of the Russian Federation. The research methodology used a qualitative approach (in-depth interviews). Our research, based on informants’ opinions, has identified three forms of groups who work with the Russian youth through the Russian Orthodox Church. They are: traditional church forms (organizing groups for the study of the Holy Scriptures, doctrinal (catechism) classes, missionary activities, etc.), traditional secular forms (children’s and youth’s camps, young family clubs, sports and military-patriotic clubs, addiction prevention and social projects, etc.) and innovative forms (Internet projects, Internet communities, Orthodox forums, Orthodox cafes, bars, etc.). Our study has revealed that religious phenomena and manifestations of religiosity are observed in totally different areas, such as cultural, economic, educational, leisure, etc. The study has elucidated that the work of the Russian Orthodox Church fits into the framework of this paradigm, thus confirming T. Luckmann’s theory.

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Section: Introductionmentioning

confidence: 99%

Work with Youth in the Russian Orthodox Church in the Contemporary Period

Grunt

Levchenko

2021

Religions

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Youth of Russia and Religion

Lukyanova

Sabirova²

2021

Youth in Putin's Russia

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Multidimensional Approach to Evaluation of Population Religiosity in Russia's Asian Borderlands

Maximova,

Noyanzina,

Omelchenko

2023

SSI

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The article is focused on an analysis of sociological methods of evaluation of religiosity in the context of current transformations of religious consciousness and worldview, the blurring of boundaries between the secular and the religious, and the prevalence of hybrid variants of religious identity, which imply religiosity "beyond confession" and passive religious practices. The authors defend the vision of religiosity as a multidimensional construct that combines objective and subjective, static and dynamic, internal and external characteristics and manifestations. The authors present the results of sociological studies of the population's religiosity in four border regions of Russia - Altai Krai, Novosibirsk Oblast, Republic of Altai, and Republic of Tyva (n = 400 in each region). The Centrality CRS index (Centrality CRS Sh. Huber) is used as the main tool for analyzing religiosity, which allows for an assessment on five dimensions (levels) - cognitions (information), belief (ideology), personal and public practices and religious experience, taking into account the polyconfessional nature of regional societies. The objectives of the study were to compare the results obtained on the national sample with the results in the conditions of the border region and its separate regions characterized by ethno-confessional uniqueness, to analyze the individual dimensions of religiosity and their interrelation with the general index on the basis of factor analysis. It is shown that the index has good psychometric properties, and its individual dimensions are well described by a single-factor structure. The level of religiosity in all four regions generally corresponds to the all-Russian level, while there are serious differences between the regions, caused not only by the axis - national (ethnic) regions - multi-ethnic regions with a dominant Russian and Orthodox population, but also by individual dimensions.

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Religious Self-Identification of Respondents in Mass Surveys: What Is Behind Declared Religiosity?

Cited by 6 publications

References 0 publications

Work with Youth in the Russian Orthodox Church in the Contemporary Period

Work with Youth in the Russian Orthodox Church in the Contemporary Period

Youth of Russia and Religion

Multidimensional Approach to Evaluation of Population Religiosity in Russia's Asian Borderlands

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